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The cell varies from simple prokaryotes to humans, who have around 30 trillion cells, with 84% of these being red blood cells (Sánchez Amador, 2021). They all share functions such as nourishing, growing, multiplying, differentiating, signaling, recognizing the environment (chemotaxis), and evolving, which implies changes in their genome. The cellular structure highlights the presence of DNA in chromosomes, either free (prokaryotes) or in a nuclear membrane (eukaryotes), essential for protein synthesis, constituting 80% of dehydrated cellular protoplasm. Through processes of transcription and translation, genetic information is transformed into chains of amino acids, the fundamental units of proteins. For proper functioning, according to Sánchez Amador (2021), the cell maintains internal balance, regulated by the plasma membrane and accessory structures, ensuring its integrity and adaptation to the environment. What is the Cell Wall? The extracellular matrix surrounding all plant cells and also present in most prokaryotes, fungi, and other organisms considered "evolutionarily simple" is known as the cell wall (Sánchez Amador, 2021). This structure is located externally to the plasma membrane (Rivera Díaz, 2023). Despite its name suggesting an impenetrable barrier, Zita Fernandez (2018) mentions that the cell wall is characterized by its dynamism, playing a crucial role in cell relationships with its environment. Cell Membrane vs. Cell Wall The main difference between these two structures lies in the fact that the cell membrane is formed by two layers of phospholipids and proteins (Rivera Díaz, 2023). This structure delimits cells to safeguard their content from the external environment. In contrast, the cell wall is a characteristic structure of plant cells, offering robust structural support and additional protection. According to Rivera Díaz (2023), the cell wall is considerably more rigid than the cell membrane. The Cell Wall: Support, Regulation, and Protection The cell wall plays multiple functions and pursues various objectives (Rivera Díaz, 2023). It is essential for providing structural support, confining and delimiting cellular space, contributing to cellular stability (Rivera Díaz, 2023). Additionally, it plays a crucial role in maintaining internal cellular pressure, regulating the concentration of dissolved substances that influence water entry through the cell membrane (Zita Fernandes, 2018). The absence of the cell wall would lead the cell to swell uncontrollably, even leading to bursting. Moreover, it acts as a protective shield by controlling the entry of external agents that could damage the cell, being crucial for organism interaction with its environment (Zita Fernandes, 2018). Its role in signaling and defense is crucial for cellular communications and signaling mechanisms (Rivera Díaz, 2023). According to Rivera Díaz (2023), fewer defense mechanisms are activated in case of rupture. Plant Cell Wall The cell wall of plants is widely recognized, commonly used as the main distinction between Animalia and Plantae kingdom cells (Sánchez Amador, 2021). Outside the plasma membrane of the plant cell is a cell wall mainly composed of cellulose and pectin (Zita Fernandes, 2018). According to Sánchez Amador (2021), the most crucial function of this extracellular matrix is to sustain the osmotic pressure of the cellular environment, which arises due to concentration differences between the internal and external milieu. When the extracellular environment is hypotonic, meaning it has a lower solute concentration than the cell, water enters the cell, resulting in swelling or turgor (Sánchez Amador, 2021). Chemically, the cell seeks to reach equilibrium between the hypotonic external solution and its hypertonic cytoplasm, so that both become isotonic through fluid exchange. Without the cell wall, capable of resisting pressures several times higher than atmospheric pressure, plant cells would swell due to water entry and eventually burst. According to Sánchez Amador (2021), to withstand these pressures, the cell wall must be strong and rigid. The cell wall presents three layers (Sánchez Amador, 2021). The primary cell wall, a thin and flexible layer that develops during cell growth (Sánchez Amador, 2021). In the process of primary cell wall growth, key synthesis materials are cellulose (a polymer of over 10,000 glucose monomers), hemicellulose (mainly of the xylglucan type), and pectin (which acts as glue between cellulose fibers) (Zita Fernandes, 2018; Sánchez Amador, 2021). The secondary cell wall, synthesized after the cell has completed its growth and the primary wall is fully formed, not present in all cell types within an organism (Sánchez Amador, 2021). Finally, according to Sánchez Amador (2021), the middle lamella, a layer of calcium and magnesium pectins that joins two cell walls of adjacent cells. In many plants, the cell walls of neighboring cells can fuse, reaching a thickness of approximately 0.1 micrometers (Rivera Díaz, 2023). In the plant cellular environment, cellulose fibrils are immersed in a matrix consisting of proteins and the other two polysaccharides, hemicellulose, and pectin (Sánchez Amador, 2021). Sánchez Amador mentions that while the distribution of these three polysaccharides is homogeneous in the primary wall, in the secondary wall, 80% corresponds to cellulose, explaining its rigidity and strength. Fungal Cell Wall In biology, the term "fungus" or Fungi is used to refer to a taxon of eukaryotic organisms comprising molds, yeasts, and mushroom-producing organisms (Sánchez Amador, 2021). Although their appearance may resemble that of plants, they are distinguished by being heterotrophs, meaning they obtain organic matter directly from the environment without carrying out photosynthesis. Furthermore, in correspondence with Sánchez Amador (2021), they differ from animals thanks to the presence of the cell wall in their cells, in contrast to the plasma membrane that delimits the latter. The integrity of the fungal cell wall is presented as a dynamic structure (Zita Fernandes, 2018). The components of this wall are synthesized in the plasma membrane through enzymes (Zita Fernandes, 2018). Phylogenetically, fungi are closer to animals than plants (Sánchez Amador, 2021). It is important to highlight that the fungal cell wall is mainly composed of chitin, a carbohydrate formed from β-(1,4)-N-Acetyl-Glucosamine subunits in basidiomycetes and ascomycetes, while in zygomycetes it is presented as poly-β-(1,4)-N-Acetyl-Glucosamine chitosan. In addition to chitin or chitosan, the fungal cell wall also contains glucans, glucose polymers that connect chitin chains. Finally, according to Sánchez Amador (2021), this structure has enzymes for wall synthesis and destruction, as well as structural proteins. Internally, the cell wall presents a framework of glucans and chitosans, forming a kind of basket around the fungal cell (Zita Fernandes, 2018). The surface of the cell wall varies among species due to glycoproteins. Chitin, a linear polymer of the sugar N-Acetyl-Glucosamine, composes this structure. According to Zita Fernandes (2018), it is worth mentioning that the cell wall of fungi that cause diseases presents strategies to evade the defense system of the affected organism, and its components are an ideal target for designing drugs to treat mycosis. Bacterial Cell Wall The cell represents the entire body of bacteria, so these microbes possess special structures (cilia, flagella, and fimbriae) not found in most tissues of multicellular organisms (Sánchez Amador, 2021). Unlike organisms that have aggregated structures for locomotion, Sánchez Amador (2021) mentions that bacteria must perform all their functions with a single cell body. The same applies to protection against external stressors (Sánchez Amador, 2021). While humans have specific tissue for lining and protection (skin), bacteria require other less demanding structures (cell walls) that cover the membrane and allow the cellular unit to maintain its integrity. In addition to protection from external factors, the bacterial cell wall prevents the cell from bursting or deforming due to turgor (swelling due to concentration changes between the cytoplasm and the medium). According to Sánchez Amador (2021), this cell wall is composed of peptidoglycan (murein), formed by polysaccharide chains linked by unusual peptides with D-amino acids. Cell Wall in Archaea Archaea, like bacteria, are prokaryotic cells (Zita Fernandes, 2018). However, their cell wall presents a unique composition since it is formed by pseudomurein. This structure is composed equally of sugars, including N-Acetyl-Glucosamine and N-Acetyl-Talosaminuronic Acid in a 50%, and L-amino acids such as Alanine, Lysine, and Glutamic Acid in the other 50%. Unlike bacterial murein, Zita Fernandes (2018) mentions that archaea do not incorporate D-amino acids and opt to use N-Acetyl-Talosaminuronic Acid instead of N-Acetyl-Muramic Acid. References Rivera Díaz, A. G. (2023, enero 31). Función de la Pared Celular. Plataforma Educativa Luca: Curso en línea y Aprendizaje Esperado; Plataforma Educativa Luca. https://www.lucaedu.com/funcion-de-la-pared-celular/ Sánchez Amador, S. A. (2021, junio 9). Pared Celular: Tipos, Características y Funciones. Psicología y Mente. https://psicologiaymente.com/cultura/pared-celular Zita Fernandes, A. (2018, agosto 24). Pared Celular. Significados. https://www.significados.com/pared-celular/

The cell is the basic unit shared by all living beings, from the smallest unicellular microorganisms to the most complex multicellular organisms (Zahonero Bermejo, 2017). However, despite this common unit, cells are not identical to each other. Among living organisms, animals and plants are characterized by having more complex cellular interactions, which allow them to form specialized tissues and organs with these microscopic bodies. In correspondence with Zahonero Bermejo (2017), it is essential to highlight that, although they share the same cellular basis, plants and animals exhibit notable differences in their cellular structure. Differences Between Animal and Plant Cells Animal and plant cells share the characteristic of being eukaryotic cells, which means their genetic material is contained within a nucleus separated from the rest of the cell and they have membrane-bound organelles that perform vital functions for these microscopic elements (Zahonero Bermejo, 2017). Despite this similarity, there are specific differences that allow distinguishing between plant and animal cells. According to Zahonero Bermejo (2017), some of these differences are so notable that in histology (the study of tissues), one can determine whether a tissue sample comes from a plant or an animal just by observing it under the microscope. Nutrition Plants carry out autotrophic nutrition through photosynthesis (Amador Sánchez, 2021). Thus, they can manufacture all the organic matter they need to live from inorganic compounds such as carbon dioxide. This means that plants make their own nutrients with the help of their chloroplasts. Animals, on the other hand, have heterotrophic nutrition. Since they cannot perform photosynthesis, they have to obtain organic matter from another living being (either a plant or an animal). Once the necessary nutrients enter the cell, mitochondria use them to obtain energy. Due to their synthesis capability, plants are the first link in the food chain and store 80% of terrestrial organic carbon. In contrast, according to Amador Sánchez (2021), animals occupy higher positions in the ecosystems they inhabit, and a large part of their energy dissipates between each trophic level. External Structures The plasma membrane, a double lipid layer that separates the internal from the external environment, is common to both animal and plant cells (Bertran Prieto, 2021). However, their composition differs in a key aspect: animal cells have cholesterol (a lipid that reduces membrane fluidity), while plant cells do not (Bertran Prieto, 2021). The animal cell is only bounded by the plasma membrane, but the plant cell has an additional barrier: the cell wall (Amador Sánchez, 2021). This rigid structure provides protection and supports tissues, as the wall acts as the foundation for cellular organization (Zahonero Bermejo, 2017). Animal tissues also consist of cell networks, but without a cell wall. Instead, they have the extracellular matrix, which is not seen in plant tissues. According to Zahonero Bermejo (2017), this space is formed by structural proteins such as collagen, which provide a means to connect cells and shape tissues. Despite these differences, the cell wall and extracellular matrix share a common function: providing structural support (Zahonero Bermejo, 2017). The absence of a cell wall in animal cells allows them to adopt significantly greater morphological diversity compared to plant cells, which, due to the presence of the cell wall, maintain a more constant shape, typically rectangular prisms with little variation (Bertran Prieto, 2021). Corresponding to Bertran Prieto (2021), this contrast is evident when considering the morphological difference between a neuron and a muscle cell. Cell Division The process of cell division, whether mitosis or meiosis, is another source of differentiation between animal and plant cells (Zahonero Bermejo, 2017). When the cell divides into two, the mechanism employed varies according to the cell type. While in animal cells, it occurs through the constriction of the cell membrane, in plant cells, it occurs through the formation of a septum. According to Zahonero Bermejo (2017), this septum will become part of the future cell wall that separates the two sister cells. Organelles The main characteristic of plants lies in their ability to obtain energy from sunlight, i.e., perform photosynthesis (Zahonero Bermejo, 2017). This ability is attributed to the presence of an exclusive organelle in plant cells, known as the chloroplast. This organelle is responsible for carrying out the process of photosynthesis using the pigment chlorophyll, responsible for the green color in plant leaves and some algae (Zahonero Bermejo, 2017). According to Bertran Prieto (2021), animal cells do not perform photosynthesis, so they evidently lack these chloroplasts. Both animal and plant cells contain vacuoles, cellular organelles that are closed compartments (or connected to the plasma membrane) with different fluids or solid compounds inside them (Amador Sánchez, 2021). These organelles function to store substances, but this varies depending on the organism to which the cell belongs. The size and function of vacuoles are another difference between animal and plant cells. Animal vacuoles are small and store waste products, while the plant vacuole is large and occupies a significant portion of the cytoplasm. In fact, according to Amador Sánchez (2021), the vacuole of a plant cell can occupy up to 30% of its volume. Cilia are short appendages shaped like "eyelashes" composed of microtubules and axonemes (Amador Sánchez, 2021). These appendages have a diameter of approximately 0.25 micrometers and a length of 15 micrometers and are located on the surface of many animal and protozoan cells. Some cilia facilitate cell movement, while others move fluids. Primary ciliated cells are found in all animal tissues (except blood) and their main function is sensory perception. In contrast, according to Amador Sánchez (2021), plant cells do not have cilia in any case, probably due to the limitations imposed by the cell wall. Mitochondria are the most famous organelles in the field of cells, as cellular respiration takes place in them (Amador Sánchez, 2021). These organelles provide most of the metabolic energy to the cell, producing ATP from metabolic substrates (glucose, fatty acids, and amino acids). The quantity of mitochondria is another difference between animal and plant cells. Animal cells have more mitochondria than plant cells, as human cells can have from 2 to 2500, depending on the tissue type and energy demand. On the other hand, leaf cells of a plant have 300 to 450 mitochondria. According to Amador Sánchez (2021), this is because plant cells have plastids and a giant vacuole, which reduces the space available for mitochondria. Cytoskeleton The cytoskeleton is an essential component of cells, as it gives them shape, facilitates the transport of organelles and vesicles through the cytosol, and participates in cell division (Zahonero Bermejo, 2017). However, this component presents some differences between animal and plant cells (Zahonero Bermejo, 2017). For example, in animal cells, the cytoskeleton includes an organelle called the centriole, which consists of microtubules that have two main functions: helping in the separation of daughter cells during cell division and serving as a pathway for the movement of other organelles (Zahonero Bermejo, 2017; Bertran Prieto, 2021). In contrast, according to Zahonero Bermejo (2017), centrioles have not been detected in plant cells, nor have cells with the ability to move, due to the presence of the cell wall. References Amador Sánchez, S. A. (2021, septiembre 28). Diferencias Entre Célula Animal y Célula Vegetal. Muy Salud. https://muysalud.com/bioquimica/diferencias-celula-animal-celula-vegetal/ Bertran Prieto, P. (2021, diciembre 2). Las 8 Diferencias Entre Célula Animal y Célula Vegetal (Explicadas). Medicoplus.com. https://medicoplus.com/ciencia/diferencias-celula-animal-celula-vegetal Zahonero Bermejo, M. (2017, abril 2). Las 4 Diferencias Entre la Célula Animal y la Vegetal. Psicología y Mente. https://psicologiaymente.com/salud/diferencias-celula-animal-vegetal

With the appearance of René Descartes, the onset of a markedly modern philosophy began, distinguished by a high level of rationalism (Vargas, 2014). This philosophy broke with the paradigm of heliocentric theory in the construction of knowledge and placed a notable emphasis on reason, even above the individual themselves. In short, what matters is not the person, but what is known through reason. René Descartes' proposal, synthesized in the Cartesian method, had repercussions in all areas of knowledge. In correspondence with Vargas (2014), the Cartesian method was characterized by adopting the mathematical model, which, in some way, confirmed what was exposed by Galileo Galilei, in the sense that nature was written in the language of mathematics. Contextualization Undoubtedly, modern science considers Aristotelian physics as the farthest reference (Vargas, 2014). In reality, the philosophy of this distinguished Greek thinker has permeated the works of Nicolaus Copernicus, Isaac Newton, Galileo Galilei, René Descartes, and contemporary theorists of positivism and logical empiricism. However, according to Vargas (2014), Plato's hypotheses have influenced the thinking of different philosophers in an antagonistic manner, and it can even be observed that Descartes seems to incorporate some of Plato's theory of ideas. In this context, the emergence of Cartesian thought was a response to the uncertainty experienced between the 15th and 17th centuries, as the geocentric and theocentric scientific model lost validity, and a new model of the universe was born, as well as a new method of thinking, based on mathematical propositions: the heliocentric theory (Vargas, 2014). According to this theory, what can be measured and quantified becomes relevant and prevails. Additionally, according to Vargas (2014), at that time, there was a division within Catholicism, which aroused "doubt", which in turn questioned the criterion of truth and the structures considered its source: religion and science. To counteract this blanket of uncertainty and doubt, Descartes attempted to establish a philosophical structure in which there were no errors of any kind (Vargas, 2014). Mathematics helped him achieve this purpose, but he also found in human reason a solid foundation upon which to sow his thought and the new philosophical structure he proposed. Consequently, according to Vargas (2014), he is considered the father of modern philosophy and the pioneer of scientific rationalism, as in his opinion, only reason could differentiate between true and false, while the senses could be deceived. In this context, his skepticism had no relation to the proposals of the skeptics, who argued that there was no possibility of approaching truth (Vargas, 2014). In contrast, in Descartes' thought, it is possible to access knowledge in two ways: through experience and by deduction. This does not mean that he granted relevance to sensible knowledge, and perhaps for that reason, in the development of his thesis, he replaced experience with intuition, since the latter, along with deduction, are qualities of reason and, in this sense, have the possibility of providing certain knowledge. In fact, this experience can be misleading, as the senses can lead to a mistaken perception and understanding of reality. According to Vargas (2014), hence his attachment to mathematics, a science that starts from a deductive point of view and elaborates knowledge from the mind without obtaining anything from experience. Methodical Doubt A crucial part of the Cartesian method is the willingness to question things that are taken for granted (Giles, 2021). However, in Descartes' method, doubt is merely a tool in service of a preeminent objective. The overarching purpose of his philosophy was to find ultimate truth, a certainty upon which he could ground all his thinking. His methodical philosophy was less a method of doubt than a method to avoid error (Giles, 2021). Consequently, in line with Vargas (2014), it is established that the foundation of all knowledge is the individual, as the primary source of knowledge resides in reason. In Cartesian discourse, doubt is distinguished from skepticism (Vargas, 2014). For this reason, Descartes constructed the so-called "methodical doubt," from which only truth should be acknowledged, namely, knowledge obtained clearly, distinctly, obviously, and precisely. In this case, feasible knowledge must be rejected as it should be considered false. Therefore, methodical doubt constitutes the epistemological aspect of the Cartesian method insofar as it pertains to the question of truth. On the other hand, in accordance with Vargas (2014), the method itself corresponds to the methodological aspect of Cartesian philosophy, that is, the steps to achieve true knowledge. In this context, doubt combines the characteristics of being universal and methodical (Vargas, 2014). In the former case, it mentions the necessity of questioning almost everything, while in the latter, it seeks to distinguish itself from skepticism. According to Descartes, it is possible to obtain true knowledge, and doubt is merely a mechanism to achieve it. Descartes used part of his "Discourse on the Method" and his first "Meditation on Metaphysics" to propose the need for doubt, pointing out that the senses, although tools for acquiring knowledge, can sometimes be deceived and generate false truths. Hence, according to Vargas (2014), the total relevance he gives to reason as the only probability of constructing true knowledge, because it discovers truth through rational knowledge. In the process of questioning everything, Descartes found the first elemental truth: the human being is a thinking being (Vargas, 2014). More importantly, people have the possibility to question what is thought, but not thought itself. In this way, he arrived at the first truth: "cogito, ergo sum," which means "I think, therefore I am," a proposition that constitutes the first foundation of all Cartesian philosophy. Therefore, it can be pointed out that this phrase emphasizes the initiative to modify the philosophical framework, moving from the objectivism of the Middle Ages to the subjectivism proposed in the Cartesian method, from which the fundamental aspect is the knowledge of things through human reason. In short, according to Vargas (2014), with methodical doubt, the thinking subject becomes the reason upon which all rational knowledge is built; and with the first truth, the existence of the human being is also found. The Cartesian Method Firstly, it is essential to underline that, for Descartes, science and philosophy were closely linked, as evidenced not only in his famous metaphor of the tree but also in his belief that all sciences and disciplines are built upon the knowledge developed by humans and share a common core: the method (Vargas, 2014). This method ensures the correct attainment of truth, providing security in the process of its acquisition and reducing the risk of errors. The realization or construction of science cannot be recognized without a method since it is needed to investigate the truth of things. Therefore, in accordance with Vargas (2014), Descartes taught that the method consists of four certain and easy rules, through which, if followed precisely, one will never take anything false as true, and will not use mental effort unnecessarily, but will gradually increase one's knowledge and arrive at the true understanding of everything that one is capable of doing. The first rule of the Cartesian method is the rule of evidence, which states that one should not accept as true anything that is not known with certainty, meaning one should avoid rashness and doubt (Molina, 2018). For this reason, the only true thing is what is evident (García, 2021). This exercise is done through intuition; in other words, what is immediately perceived through intuition is evident (García, 2021). Therefore, the idea must be clear and free from doubt. According to García (2021), this eliminates all those derived from deductive processes or that may cause opposition. The second rule is the rule of analysis (Vargas, 2014). This rule refers to the idea that any idea, no matter how complicated, can be broken down into simpler ideas (García, 2021). Through this process, a complex criterion is broken down into a set of evident ideas. Therefore, according to García (2021), the mind can conceive each of them clearly. The third rule is the rule of synthesis (Vargas, 2014). Once all the elements of a complex problem have been broken down and understood, all the ideas are constructed in order of complexity (García, 2021). According to García (2021), at this stage and due to this process, new knowledge is generated through deduction. The last rule is the rule of verifications (Vargas, 2014). In this rule, the entire process is examined to avoid errors in its creation, so that the new knowledge generated is evident and irrefutable (García, 2021). In short, according to Vargas (2014), this last rule would be something similar to making the necessary enumerations and verifications of the examined object to ensure that it is truly true. The proposal described in the Cartesian method aims, on the one hand, to avoid errors and obtain truths, that is, to differentiate between the true and the false; and on the other hand, to seek new truths from existing and known ones (Vargas, 2014). In this sense, intuition and deduction are understood as human reasoning skills, and thus, they must be allowed to act in accordance with the method to arrive at the truth. Both faculties are present in the steps of the Cartesian method; intuition in the first two and deduction in the last two. According to Vargas (2014), both skills are relevant in Descartes' work, as they are the only way to acquire knowledge and therefore support this method. Now, to put intuition into action, two conditions are necessary (Vargas, 2014). The first refers to the fact that what is intuited must be understood clearly and distinctly, and the second is that what is intuited should be done simultaneously, not one after the other. On the contrary, deduction is done in a movement of the mind from which one thing can be inferred from another; therefore, it is not simultaneous but gradual. However, according to Vargas (2014), in the application of this method, there comes a point where the subject, after approaching the truth, manages to combine deductive ability with inductive ability, so that the steps of the method are quickly completed, distinguishing the true from the false and giving the impression that the latter is only done from an inductivist point of view. References García, A. M. (2021). Método cartesiano. Economipedia. Recuperado 27 de noviembre de 2021, de https://economipedia.com/definiciones/metodo-cartesiano.html Giles, D., PhD. (2021). What Was Descartes’ Method? - Inserting Philosophy. Medium. Recuperado 29 de noviembre de 2021, de https://medium.com/inserting-philosophy/what-was-descartes-method-8ef2f9457201 Molina, V. H. (2018). El método cartesiano y su relación con las normas internacionales de información financiera. Universidad de los Andes. Recuperado 27 de noviembre de 2021, de https://www.redalyc.org/journal/4655/465554397012/html/ Vargas, C. M. (2014). Una aproximación al método cartesiano. Su relación con la contabilidad. Scielo. Recuperado 27 de noviembre de 2021, de http://www.scielo.org.co/scielo.php?script=sci_arttext&pid=S0123-14722014000200009

When grief manifests in children or adolescents, it is observed that, in addition to facing these demands, the loss of a loved one generates a considerable sense of vulnerability to their peer group (Oslé, 2020). This situation is aggravated by the fact that grief makes them feel different. For example, if everyone else has a parent and theirs has passed away, it is normal for them to feel different and less included in the group. However, in accordance with Oslé (2020), the social network plays a very important role in the lives of children and, above all, adolescents. Social support is considered a protective factor. Protective factors refer to those circumstances and characteristics that enhance individuals' capacities to successfully cope with adverse situations (Oslé, 2020). In accordance with Oslé (2020), the social network is of great utility for emotional management: it provides a safe environment in which minors can vent about novel situations they may be experiencing at home, share personal resources, or simply disconnect from an unpleasant situation. Isolation as a Response to Grief Social isolation represents one of the challenges that can arise in both children and adolescents (Díaz, 2017). In younger children, this phenomenon may result from a change in the adult responsible for their socialization, or because their caregiver is now busier or, in some cases, so distressed that they are unable to accompany the younger ones in their social activities. There may also be a need to stay close to the parent for fear of abandonment or experiencing another loss. In the case of adolescents, there may also be a fear of another death occurring. However, it is more common for the adolescent to perceive the other adult as vulnerable, extremely sad, or hurt, and decide to stay close in case they need company or care. According to Díaz (2017), there is often a certain fear that the adult will experience loneliness and adolescents prioritize the caregiver's needs over their own. Avoiding Isolation in Childhood Grief How can isolation be prevented in children or adolescents who are experiencing grief? The simplest strategy is to encourage them to leave the house and interact with their friends (Oslé, 2020). It is common for adolescents to disguise their tendency toward isolation with offers to help adults, such as "I'll stay home today and help you with dinner," "let's watch a movie and distract ourselves," "on Saturday, we'll take the opportunity to clean the house," among others. However, although these offers may be tempting, it is generally not necessary for minors to help at home or keep company. It is most advisable that if their friends have a plan, the child should participate. The importance of the peer group has been emphasized: within it, the child tests strategies and roles, practices social skills, experiences pleasant experiences, and finds a protective environment against adverse situations. According to Oslé (2020), he who has a friend, has a treasure, and when in grief, that treasure shines even brighter. References Díaz, P. (2017, noviembre 23). Problemas más Comunes Asociados al Duelo Infantil y Juvenil. Fundación Mario Losantos del Campo. https://www.fundacionmlc.org/problemas-asociados-al-duelo-en-ninos-y-adolescentes/ Oslé, D. (2020, febrero 20). El Duelo Infantil: La Importancia de la red Social del Niño Tras una Pérdida. Fundación Mario Losantos del Campo (FMLC). https://www.fundacionmlc.org/el-duelo-infantil-la-importancia-de-la-red-social-del-nino-tras-una-perdida/

The concept of death is presented as something abstract and complex, whose understanding varies according to various factors such as age, education, emotional aspects, and religious beliefs (Ordoñez Gallego & Lacasta Reverte, n.d.). The understanding of loss and the grieving process in children is strongly influenced by their age or developmental stage. There are five fundamental elements that intervene in the understanding of death and that will change with age. In correspondence with Artaraz Ocerinjaúregui et al. (2017), death is characterized as universal, affecting all living beings; irreversible, as after death one does not come back to life; non-functional, as the body ceases to function; uncontrollable, as death does not depend on thoughts; and represents the end of life, generating a mystery about the continuity or not of another form of life. The grieving process in children can be divided into three phases (Ordoñez Gallego & Lacasta Reverte, n.d.). In the first phase, known as protest, the child longs for the deceased loved one and cries pleading for their return. In the second phase, called despair, it is characterized by the gradual loss of hope that the loved one will return, with intermittent crying and possibly a period of apathy. Finally, in the last phase, called breaking the bond, the child begins to relinquish part of the emotional bond with the deceased and shows interest in the world around them. The duration of grief in children can vary from a few months to over a year. According to Ordoñez Gallego & Lacasta Reverte (n.d.), most children who face the death of a parent overcome grief without significant complications, processing the loss appropriately. Just like in adults, there are normal manifestations of childhood grief, including shock and confusion over the loss, anger manifested in violent play, nightmares and anger towards other family members, fear of losing another loved one, regression to earlier stages of emotional development, guilt derived from difficulties in the relationship with the deceased or belief of having caused their death, and sadness manifested with symptoms such as insomnia, anorexia, and decreased academic performance (Ordoñez Gallego & Lacasta Reverte, n.d.). In children, physiological manifestations predominate due to difficulty expressing emotions, while in adolescents psychological distress is more common (Ordoñez Gallego & Lacasta Reverte, n.d.). According to Caraballo (2020), common physiological symptoms include loss of appetite, inability to sleep, crying, frequent sighs, physical fatigue, feeling of emptiness and heaviness, palpitations, nervousness, lack of energy, motor retardation, restlessness, and shallow breathing. Psychological disorders in childhood grief are similar to those in adults, but possibly with more anxiety in children and greater changes in their life circumstances, such as moving or changing schools (Ordoñez Gallego & Lacasta Reverte, n.d.). Three notable differences are that children tend to use denial more, they maintain the ability to enjoy pleasant situations more easily, and they do not lose self-esteem (Ordoñez Gallego & Lacasta Reverte, n.d.). In general, in correspondence with Ordoñez Gallego & Lacasta Reverte (n.d.), the younger the child, the less their grief resembles that of an adult. Children and Death: How They Understand and Express Their Grief When children are between two and five years old, they often experience bewilderment and confusion about the death of a close person (Ordoñez Gallego & Lacasta Reverte, n.d.). They try to search for them and don't understand why they are not there. Additionally, they may show signs of regression, such as not wanting to separate from the caregiver, complaining, wetting themselves, or thumb-sucking. Their attitude is ambivalent: sometimes they ask questions and express their emotions, and other times they are indifferent and silent. They may also feel irritability and anger at feeling abandoned, or fear of losing another family member and being left alone. Therefore, they seek to establish emotional bonds with someone who resembles the deceased. Children under 3 or 4 years old do not have a clear idea of ​​what death means and do not consider it as something definitive (Ordoñez Gallego & Lacasta Reverte, n.d.). According to Artaraz Ocerinjaúregui et al. (2017) and Ordoñez Gallego & Lacasta Reverte (n.d.), they do not understand that death is irreversible: they believe it is temporary. For children aged four to seven, death is not a definitive or irreversible fact, but they think that the dead retain feelings and biological functions (Ordoñez Gallego & Lacasta Reverte, n.d.). They imagine that the body of the deceased loved one continues to function in some way, that it can feel cold or hot, that it can hear or speak (Artaraz Ocerinjaúregui et al., 2017). Consequently, in correspondence with Ordoñez Gallego & Lacasta Reverte (n.d.), they may ask questions about how the deceased eats or if they need to go to the bathroom. They may also have "magical thoughts" and believe that their bad thoughts or wishes caused the death of their family member (Ordoñez Gallego & Lacasta Reverte, n.d.). Or conversely, they may think that if they wish strongly enough, they can bring their loved one back from death (Artaraz Ocerinjaúregui et al., 2017). These magical thoughts can generate feelings of guilt, either because the child feels responsible for the death or because they believe they did not do enough to prevent or reverse it (Artaraz Ocerinjaúregui et al., 2017). Ultimately, in accordance with Artaraz Ocerinjaúregui et al. (2017), children under five do not understand the three fundamental aspects of death: that it is irreversible, definitive, and permanent; that it implies the cessation of all vital functions and that it is universal, meaning that nobody can avoid dying. They also do not usually cry much for grief before that age (Ordoñez Gallego & Lacasta Reverte, n.d.). What they mostly show is bewilderment and confusion. That's why they ask over and over again about the deceased: where they are and when they will come back (Ordoñez Gallego & Lacasta Reverte, n.d.). Children under six may also have intense fears that cause them to regress in some learning (Caqueo Urízar et al., n.d.). The three most common fears in childhood grief are: Was I the cause of death? Will this happen to me? and Who will take care of me now? Indeed, according to Ordoñez Gallego & Lacasta Reverte (n.d.), the death of a loved one is an experience that changes the way the child perceives their world. It is observed that children aged six to nine deny what happened and may appear indifferent as a defense mechanism against the loss of a loved one, allowing them to establish an imaginary relationship with the deceased person (Ordoñez Gallego & Lacasta Reverte, n.d.). Likewise, they feel guilty, especially if they cannot express the sadness that overwhelms them. This generates fear and vulnerability, which can manifest in a certain aggressiveness towards people in their surrounding environment. In correspondence with Ordoñez Gallego & Lacasta Reverte (n.d.), some children take on the role of the deceased, such as taking care of younger siblings, to feel closer to him or her. Children over six years old experience emotional and physical distress, such as stomach pain, loss of appetite, and disruption of sleep patterns (Caqueo Urízar et al., n.d.). They also present attention and concentration problems, anger, behavioral problems, and confusion (Caqueo Urízar et al., n.d.). At this age, the magical thinking that made them believe that their thoughts caused death or the return of the deceased disappears (Artaraz Ocerinjaúregui et al., 2017). However, it is not until six or seven years old when they understand that death is irreversible and consists of the definitive cessation of all biological functions. From then on, they begin to question whether the death of others or their own is possible, although it will not be until eleven or twelve years old, when they accept their own death and that of others realistically. As a result, according to Artaraz Ocerinjaúregui et al. (2017), fears of losing their own life and that of their loved ones arise. Adolescents experience mood and behavioral changes, anger, frustration, and withdrawal in the face of the death of a loved one (Caqueo Urízar et al., n.d.). Their understanding of death and grief processing is similar to that of an adult, but they experience emotions more intensely (Artaraz Ocerinjaúregui et al., 2017). They are interested in what happens after death, whether there is life after it or not. Adolescence is a stage of change and transition towards independence from the adult world, which generates more conflicts in the relationship with their caregivers. This can cause feelings of guilt if one of the parents or close people dies. They are aware of their own death and may fantasize about it, or even think about suicide as a way out of their suffering or the problems caused by the loss. Often, according to Artaraz Ocerinjaúregui et al. (2017), they do not want to share the emotions derived from the loss, considering that they do not need others, or not wanting to appear vulnerable. They do not want to be different from their peers, nor do they want their pain to be interpreted as a sign of weakness or not be understood by their peers (Artaraz Ocerinjaúregui et al., 2017). These situations can cause the adolescent to give up experiencing their own grief. After the death, they tend to praise the qualities of the deceased loved one, forgetting about other less pleasant or more conflicting aspects, which before death were the subject of intense criticism. Finally, according to Artaraz Ocerinjaúregui et al. (2017), they may feel pressured to behave like adults. References Artaraz Ocerinjaúregui, B., Sierra García, E., González Serrano, F., García García, J. Á., Blanco Rubio, V., & Landa Petralanda, V. (2017). Guía Sobre el Duelo en la Infancia y la Adolescencia: Formación para madres, padres y profesorado. Colegio de Médicos de Bizkaia. https://www.sepypna.com/documentos/Guía-sobre-el-duelo-en-la-infancia-y-en-la-adolescencia-1.pdf Caqueo Urízar, A., Martínez, J., & Santelices, M. P. (s. f.). ¿Cómo apoyar a niños, niñas y jóvenes frente al duelo? Cuida.uc.cl. Recuperado 29 de enero de 2024, de https://cuida.uc.cl/wp-content/uploads/2020/06/guia_duelo_infografia_nna.pdf Caraballo, E. (2020, agosto 30). ¿Cómo Reconocer el Duelo en los Niños? Elena Caraballo. https://www.elenacaraballopsicologia.com/post/cómo-detectar-el-duelo-en-los-niños Ordoñez Gallego, A., & Lacasta Reverte, y. M. A. (s. f.). El Duelo en los Niños (La Pérdida del Padre / Madre). Sociedad Española de Oncología Médica. Recuperado 27 de enero de 2024, de https://www.seom.org/seomcms/images/stories/recursos/sociosyprofs/documentacion/manuales/duelo/duelo11.pdf

All human beings must confront the pain of loss throughout their lives, and children are no exception (Rodríguez, 2023). However, often their experience of this situation is not fully understood. Therefore, it is important to understand how children navigate this process in order to implement different strategies to help them overcome it. Likewise, it is crucial to dispel misconceptions about childhood grief that may hinder their recovery. This way, the best possible support can be provided to children when they face this painful situation. However, Rodríguez (2023) mentions that, to better understand these beliefs, it is necessary to first define what is grief. What is Grief? Grief is a coping process for loss that involves a series of stages (Rodríguez, 2023). Although it is often associated with the death of a loved one, it can also be related to other situations such as job loss, a breakup, or the death of a pet, among others. Psychologist Klüber-Ross proposed that to overcome this loss, one must go through 5 stages, consisting of a succession of attitudes and moods, where emotions change until acceptance is reached. According to Rodríguez (2023), each person will experience this journey in their own way. Denial is a defense mechanism against the pain experienced by not being able to believe what has happened (Rodríguez, 2023). The mind tries to find a way to maintain well-being despite being in a situation of maximum helplessness. Anger arises when the person accepts that the loss is real. The griever feels frustration and powerlessness about what has happened. In negotiation, the person seeks a way to reverse the situation. In the case of the death of a loved one, the griever may turn to religious or supernatural beliefs. At this stage, emotional pain is more intense than in any other phase. In depression, the person falls into strong despair and sadness due to the feeling of helplessness. Finally, according to Rodríguez (2023), in acceptance, the griever acknowledges that what happened is irreversible. However, unlike the previous phase, the person realizes that they can live with this loss. On the other hand, it must be taken into account that children may experience this process differently, especially if they are young, as during the first years of life they tend to be very dependent both physically and emotionally and may not understand death and its consequences (Rodríguez, 2023). However, according to Rodríguez (2023), what they do perceive is the absence of that person, experiencing feelings of abandonment and vulnerability. Understanding Children's Grief Many people hold misconceptions about childhood grief, wrongly believing it differs significantly from the adult experience (Rodríguez, 2023). While there are some differences, shared aspects are also identified. In this regard, according to Rodríguez (2023), it is essential for children to experience a sense of love and protection from a significant figure. "Children Don't Realize What's Happening" A very dangerous belief about grief in childhood is that young children do not realize what is happening (Rodríguez, 2023). Although it is true that many times minors do not understand all the details of death and only perceive a change in routines or the absence of a familiar face, most of the time they are aware that something has happened and its consequences (Díaz, 2016). Therefore, according to Rodríguez (2023), they miss the person who has passed away and realize that the adults around them are suffering. The problem with this belief is that it prevents giving children the support they need (Rodríguez, 2023). If they are not told what is happening, they may seek information on their own and find it in inadequate sources or misinterpret it (Cañadas, 2013). That is why it is important to consider that children do not ignore what is happening around them, no matter how small the changes are, and to address them appropriately: giving them more affection, speaking to them in a gentle tone, or explaining things to them when they are over two years old (Díaz, 2016). Thus, according to Díaz (2016), they will be able to understand the basics of the situation and process their grief in a healthy way. "Children Don´t Grieve" It is observed that children do grieve, but their way of expressing it is different from that of adults and varies according to their age (Artaraz Ocerinjaúregui et al., 2017). Teenagers experience grief quite similarly to adults, but they may react by hiding their emotions, so as not to feel "different" from others (Borja Royo & Montesinos, 2020). In contrast, Borja Royo & Montesinos (2020) mention that boys and girls may have a more fluctuating emotional expression and sometimes show more anger and aggressive behaviors. "Children's Grief Shouldn't Last Long" There is a mistaken belief about childhood grief related to the supposed appropriate duration of it (Rodríguez, 2023). Some parents think that a child should overcome the death of a loved one as soon as possible since missing someone for a long time is a sign of weakness. However, this creates excessive pressure on the youngest ones, who not only have to deal with their pain but also with the feeling that they are not meeting expectations (Rodríguez, 2023). The truth is that there is no exact time to overcome grief; each child requires a specific time according to their age and development (Díaz, 2016). According to Díaz (2016), the child will resolve the different emotions as they arise, and some things will be dealt with immediately while others will be addressed as they arise according to life changes. "It's Better to Hide Pain from Children" Children are not exempt from the pain and suffering of a significant loss, but their way of expressing it is different from that of adults (Artaraz Ocerinjaúregui et al., 2017). If they are excluded from this experience, they are prevented from developing the necessary skills to cope with these situations (making the loss real, identifying emotions, social skills to express their negative feelings, reworking and adapting to the new situation...) that will occur throughout their lives (Borja Royo & Montesinos, 2020). Furthermore, they are taught that hiding their feelings is a good idea, complicating the process (Borja Royo & Montesinos, 2020). According to Artaraz Ocerinjaúregui et al. (2017), the best way to protect them is to communicate what has happened to them in a language appropriate to their age, involve them in family activities, and give them space to express and share emotions, rituals (always accompanied by an adult). "Not All Deaths Can Cause Grief" It is believed that not all deaths should cause pain, but emotions are not easy to control (Rodríguez, 2023). Therefore, children may have to grieve for a loss that should not initially be so complicated, such as the loss of a pet or someone not very close. The key here is understanding, as children are not choosing to feel bad. Therefore, in line with Rodríguez (2023), adults in the environment of grieving children must be patient and help them as much as possible. "In Childhood, Rituals Aren't Understood" Children's participation in funerals and/or wakes allows them to make the death of a loved one real and share their grief with the rest of the family (Borja Royo & Montesinos, 2020). When they are excluded from these rituals, they feel marginalized, alienated from the family, and with less significant pain (Artaraz Ocerinjaúregui et al., 2017). Experts agree that from the age of 6, it is advisable to offer them the option to attend wakes or funerals, always accompanied by a close person who explains to them what they will see, what will happen, and who answers their questions. However, below the age of 3, they may not understand the meaning of these rituals and may be scared. According to Artaraz Ocerinjaúregui et al. (2017), between 3 and 6 years old, there is no unanimous criterion, but it is suggested to offer them the possibility of participating in a small group and with known people. Referencias Artaraz Ocerinjaúregui, B., Sierra García, E., González Serrano, F., García García, J. Á., Blanco Rubio, V., & Landa Petralanda, V. (2017). Guía Sobre el Duelo en la Infancia y la Adolescencia: Formación para madres, padres y profesorado. Colegio de Médicos de Bizkaia. https://www.sepypna.com/documentos/Guía-sobre-el-duelo-en-la-infancia-y-en-la-adolescencia-1.pdf Borja Royo, A., & Montesinos, R. (2020, febrero 4). ¿Ocultamos la Muerte a Nuestros Hijos? Apai Psicólogos. https://www.apai-psicologos.com/ocultamos-la-muerte-a-nuestros-hijos/ Cañadas, M. L. (2013, marzo 5). Duelo en Niños… ¿Hablamos de Mitos e Ideas Erróneas? Psicólogos Salamanca. https://www.mariluzcanadas.es/psicologos-salamanca/duelo-en-ninos-hablamos-de-mitos-e-ideas-erroneas/ Díaz, P. (2016, noviembre 3). Las Creencias Erróneas más Extendidas Sobre el Duelo Infantil. Fundación Mario Losantos del Campo. https://www.fundacionmlc.org/creencias-erroneas-sobre-el-duelo-infantil/ Rodríguez, A. (2023, septiembre 17). Tres Creencias Erróneas Sobre el Duelo Infantil. La Mente es Maravillosa. https://lamenteesmaravillosa.com/tres-creencias-erroneas-sobre-el-duelo-infantil/

It is a difficult task to communicate to a minor that someone they love is ill or has passed away (UNICEF, 2020). The situation becomes even more complex during the COVID-19 health emergency, which has disrupted the lives of everyone and has posed the challenge of adapting to new ways of living together. According to UNICEF (2020), by communicating these facts appropriately, support can be offered to the child to better cope with anxiety, loss, and pain they may experience. Strategies for Talking to Children About Death Communicating death to a minor should be done as soon as possible and through someone they trust and feel close to, preferably their parents (Cid Egea, 2011). A moment of intimacy should be found to inform the child about the passing of a loved one (Díaz, 2013). This way, the child is given the protagonism they need and is allowed to ask questions, express doubts, and voice any fears they may have on the subject. According to Díaz (2013), this can be difficult to achieve due to the emotional complexity involved in loss, but it is necessary for the child to feel part of the process. The message conveyed to them should be clear and understandable, without using metaphors that may confuse them (Carpio, 2013). In the case of believing families, it may be helpful to say that the deceased is "in heaven with God," as this provides them with a reference that aligns with their religious faith and helps them accept the situation. However, convoluted narratives should be avoided. The child needs to understand that they won't see this family member again because if it's not explained well, the idea of "grandpa is in heaven" or "he's on a star" can make them believe that grandpa is an astronaut or that he will come back. A young child can only absorb limited information; explanations need to be brief and simple. Metaphors are not necessary unless the child is too young. In line with Carpio (2013), if the child can understand what has happened, they should always be told the truth. Encouraging Emotional Expression Children should be informed about the death of a loved one as soon as possible and kept calm, though without suppressing emotions (Díaz, 2013). By avoiding talking about death, a misleading message is conveyed to them: "it's something bad and it's better not to mention it if mom and dad don't"; or "I'll make mom and dad sadder if I talk about this" (Carpio, 2013). Therefore, the child cannot be isolated from the emotions of adults, as they perceive crying, sadness, silence, lack of outlets, and distancing from friendships. The child is aware of what has happened and must learn to manage those emotions (Carpio, 2013). In these situations, it is normal to be emotional, and it is positive for children to know that emotions are valid and can be expressed (Díaz, 2013). However, according to Díaz (2013), there is an exception: if the person responsible for communicating the death has a disproportionate emotion, it is advisable to choose a more neutral person from the environment to explain it. Educating in Emotional Expression Children need to learn to express their emotions, including the pain of losing a loved one (Cid Egea, 2011). To do this, they observe how adults express their grief and sadness. If adults cry, children learn that crying is not bad and that sadness can be expressed through tears. If adults deny their feelings, do not allow their children to see their pain, or pretend to be fine, children interpret that this is the correct way to act. This deprives them of permission to feel sadness or cry, preventing the pain from being expressed in a healthy and restorative way. Showing feelings to children provides them with tools to confront their own pain. In line with Cid Egea (2011), crying or feeling sad does not imply leaving them unprotected or appearing weak, but quite the opposite: it becomes a model of expression of emotions that they do not yet know. If the adult's emotion is very intense or overwhelming, they can seek the help of another adult to accompany the children or to contain their own emotions (Cid Egea, 2011). This will allow the emotions not to be so impactful for them when they are with their children. According to Cid Egea (2011), it is not about hiding sadness or crying, but expressing them calmly so that children do not get scared and can cry and grieve when they need to. Observing their behavior is also fundamental, as it may show signs such as disinterest in playing, not wanting to be with friends, seeking more physical contact, and closeness with the family (Díaz, 2013). These changes in behavior may indicate that the child is going through a difficult time, both before and after the death of a loved one. Instead of trying to distract children, it is essential to teach them to manage and live with sadness. This is because a child also needs to mourn a loss and requires support, understanding, and affection. It is important to teach them to express their emotions according to their age, whether through crying, drawing, or verbalizations like "I miss mom" or "I miss grandpa." According to Díaz (2013), they should be explained that the sadness they feel is normal, so that younger girls and boys learn to identify their emotions. Addressing Concerns One of the main questions that arise in this situation is whether the truth should be communicated to the child or not (Cid Egea, 2011). The answer is clear: both children and adolescents have the right to know the truth, but this truth must be adapted to the cognitive and emotional capacity that the child has to understand and integrate it (Cid Egea, 2011). It is common for the child to show curiosity about the details related to death, so it is crucial to respond with sincerity and naturalness (Díaz, 2013). If the answer is unknown, it can be admitted that it is unknown. It is not necessary to provide all the information at once, but it can be done gradually (Díaz, 2013). The death should be explained in real terms, emphasizing its irreversible, definitive nature, and cessation of vital functions (Cid Egea, 2011). For younger children, Cid Egea (2011) highlights that it may be useful to illustrate these concepts with examples of the death of an animal they have witnessed. The first truth that a child should know is that the person has died and that they will never see them again (Cid Egea, 2011). There is no need to fear using the words "dead" or "died," as they are the necessary starting point for achieving a good understanding of what happened. Likewise, it is important to inform them of what happens to the body when someone dies, as this explains the end of life: the body stops and disappears. In the explanation of the death of a loved one, the beliefs about what happens to the person who dies can also be included, that is, religious or spiritual beliefs, but the explanation should not be limited to this aspect. Children need to know the physical part of what happens to the person who dies: it should be said that the person has died and that their body no longer thinks, feels, or sees. According to Cid Egea (2011), it should also be explained that their body has been placed in a coffin and buried or cremated. Subsequently, according to the religious or spiritual beliefs held in the family, it can be explained to them that it is thought that the person has a special part that is not seen or touched, called a soul or spirit, and that this part goes to a place called heaven, which cannot be gone to, touched, or seen, and that it is in memory where one can continue to be with that person (Cid Egea, 2011). However, if the child has not been initiated into religion, it is not advisable to do so at the time of the death of a family member, as it could confuse them. Also, according to Cid Egea (2011), expressions like "God wanted mom to be with Him" or "God has taken grandpa away" should be avoided, as they could generate fear. Children of all ages may ask questions about why death occurred, such as "Why did mom have to get sick and die? Why did dad have an accident? Why did this happen to us?" (Cid Egea, 2011). These questions are difficult to answer, and there is no need to feel bad if you do not have the answer or if the same questions are asked. In accordance with Cid Egea (2011), it can be said to children that it is not known why it happened, that there are things that cannot be controlled, and that death is one of them. It should be considered that, despite offering an explanation of what happened, the child may feel many things that need to be clarified (Cid Egea, 2011). It is important to assure them, whenever possible, that they have no responsibility for the death of their relative and that they should not blame themselves, as many children often experience this feeling when losing a close family member, especially the youngest, who have a magical and egocentric thinking until approximately 10 years old. Some children may believe that they influenced the death of their loved one, perhaps because they got angry with them, felt jealous, misbehaved, etc. Therefore, it is important to help them express this concern, since, sometimes, it can alter their personality and plunge them into pathological or complicated grief. According to Cid Egea (2011), the main objective is to help them understand that death is not caused by thoughts, emotions, or some behaviors. Another aspect to consider is the state of helplessness and insecurity that many children feel when a relative dies (Cid Egea, 2011). Therefore, it is crucial to provide them with security and protection, especially the youngest, to alleviate their fear that another family member may die. It is key to prevent their magical thinking from being activated, thinking that death can "spread" and affect another family member. It is about ensuring them that everyone is fine, healthy, and will take care of them. Faced with the death of a family member, children and adolescents sometimes ask with some anguish about their future. Children worry about how their lives will be now and if the changes that will occur will affect their activities, their games, their birthdays, or their vacations. According to Cid Egea (2011), it is important to understand that what motivates them to ask about these things is the fear that their world will collapse. So that they can cope with their loss appropriately, it is essential to talk to them and reassure them about the continuity of their lives: their friends, their activities, their routines, their games, their birthdays, etc. will remain the same (Cid Egea, 2011). This helps them feel secure in their world and prevents their grieving process from being complicated by feelings of uncertainty and unease about their future and emotional stability. Additionally, it is important for children, adolescents, and adults to share and listen that the deceased person will always remain in their hearts, in their memories, and in their minds, which helps alleviate the anguish of forgetting them or of them disappearing from their emotional life. According to Cid Egea (2011), remembering them, telling things about them, having objects or photos of them, etc., allows them not to confuse death with forgetting or total disappearance, as if the person who died had never existed. Accompanying Children in Farewells Introducing children to the rituals performed when a person passes away, such as the wake, burial, and funeral, is another important way to explain the death of a family member to them (Cid Egea, 2011). The family must make this decision, but generally, children can participate in farewell ceremonies organized from the age of six. It is advisable for them to participate reasonably if they are old enough to understand what they will see and hear during and after the religious services. Attending the wake, burial, or funeral serves the purpose of making children, preadolescents, and adolescents feel included in the family system and receive comfort, shelter, and company during these difficult times. Keeping them apart from the family during these moments of unity can cause them a lot of pain. According to Cid Egea (2011), they need to be part of what is happening and say goodbye in the same way as everyone else. These rituals also help the farewell to take place at a specific time and in a specific space (Cid Egea, 2011). Sometimes, children can be left with a deep sense of emptiness for not knowing what has happened or where their relative is now. That's why it's important to prepare them in advance for everything that will happen. Telling them in advance what the burial or funeral entails, what happens there, as well as the meaning of condolences and each farewell ritual, will help them understand the reality of the situation and not dwell in fantasy. It is also essential for an adult to accompany them at all times, take responsibility for them, and answer any questions they may have. If the child does not wish to attend these rituals, their decision must be respected, without forcing them or making them feel guilty. According to Cid Egea (2011), the door can always be left open for when they want to visit the place where their relative is buried, accompany them, and explain anything they need to ask. References Carpio, J. Á. (2013, noviembre 1). Cómo explicar la muerte a los niños: “Siempre hay que decir la verdad”. RTVE.es. https://www.rtve.es/noticias/20131101/como-explicar-muerte-a-ninos-siempre-hay-decir-verdad/780285.shtml Cid Egea, L. (2011). Explícame qué ha Pasado. Fundación Mario Losantos del Campo. https://www.psie.cop.es/uploads/GuiaDueloFMLC[1].pdfDíaz, P. (2013, enero 24). Cómo Explicar la Muerte a los Niños. Fundación Mario Losantos del Campo. https://www.fundacionmlc.org/como-explicar-la-muerte-a-los-ninos/ UNICEF. (2020). ¿Cómo Contarle una Mala Noticia a un Niño? UNICEF. https://www.unicef.org/ecuador/historias/¿cómo-contarle-una-mala-noticia-un-niño

René Descartes is frequently distinguished as the father of modern philosophy, a designation argued for both by his break from the dominant scholastic - Aristotelian philosophy of his time and by his development and promotion of emerging mechanistic sciences (Skirry, n.d.). Like numerous geniuses, he had a variety of interests and delved into different fields, including mathematics, geometry, ethics, philosophy, and even art (Sánchez, 2018). Corresponding to Sánchez (2018), his primary value lay in confronting scholastic philosophy, which was riddled with prejudices. Currently, there is controversy surrounding the accuracy of his propositions (Sánchez, 2018). Some authors point to an extreme coincidence between Descartes' hypotheses and the work of Gómez Pereira, a 16th-century Spanish humanist. Similarly, the theses surrounding Descartes' method are notably similar to those of Francisco Sánchez, known as "The Skeptic." Due to these and other coincidences with the works of Augustine of Hippo and Avicenna, he was accused of plagiarism. The controversy persists to this day, and there is sufficient evidence to suggest that some of his works are quite similar to those of his predecessors. However, in accordance with Sánchez (2018), the French philosopher also made some contributions that can be considered entirely authentic. Biography Descartes was born on March 31, 1596, in his maternal grandmother's house in La Haye, a region of Touraine, France (Hatfield, 2018). The city of La Haye, located 47 kilometers south of Tours, was later renamed Descartes in his honor (Hatfield, 2018). His father was Joachim Descartes, a jurist at the Brittany Court of Justice (Guerri, n.d.). His mother, Jeanne Brochard, was the daughter of the lieutenant general of Poitiers. Descartes was their third child. However, a year after Descartes' birth, his mother and her fourth child died during childbirth. His father worked six months a year at the Court of Justice in Rennes, about 300 km from home. As a result, he grew up with his grandmother and great-uncle. When he was four years old, his father remarried and began to live permanently in Rennes. However, according to Guerri (n.d.), there was always an emotional bond between René and his father. From birth, Descartes experienced health problems and had a persistent cough (Guerri, n.d.). Local doctors thought he would not survive infancy. However, his father hired a nurse to care for him. When he grew up, he rewarded his nurse with a permanent pension in gratitude for saving his life (Guerri, n.d.). In 1607, despite his poor health, he entered the Royal Henry - Le - Grand Jesuit College in La Flèche, where he studied mathematics and physics, including the works of Galileo Galilei (Cajal, 2020). At that time, according to Guerri (n.d.), Galileo had not yet published his best works, which overturned Aristotle's physics. After graduating in 1614, he studied for two years at the University of Poitiers, obtaining a bachelor's and a licentiate in Canon and Civil Law, according to his father's wishes for him to become a jurist (Cajal, 2020). However, he never practiced law or entered government service, which such training would have made possible (Hatfield, 2018). Instead, according to Hatfield (2018), he became a soldier, moving to Breda in 1618 to support Protestant Prince Maurice against the Catholic parts of the Netherlands, which were controlled by Spain. From 1620 to 1628, he toured Europe, spending time in Bohemia, Hungary, Germany, the Netherlands, and France (Cajal, 2020). He also spent time in Paris, where he came into contact with Marin Mersenne, an important contact who kept him connected to the scientific world for several years. From Paris, he traveled through Switzerland to Italy, where he stayed in Venice and Rome. He then returned to France, renewing his friendship with Mersenne and Mydorge and meeting Girard Desargues. According to Cajal (2020), his residence in Paris became a meeting point for philosophers and mathematicians. In 1628, tired of the hustle and bustle of Paris, he decided to settle in a place where he could work in solitude (Cajal, 2020). He thought long and hard before selecting a country that suited his nature and ultimately decided to move to the Netherlands. Shortly after settling there, he began working on his first major work of physics, "Le Monde" or "Traité de la Lumière." By 1633, this work was almost finished when he heard the news that Galileo Galilei had been sentenced to house arrest. Consequently, according to Cajal (2020), he decided not to risk publishing the work and eventually chose to release it only partially after his death. René Descartes was pressured by his friends to publish his ideas; however, he was adamant about not divulging "Le Monde" and instead wrote a treatise on science titled "Discours de la méthode pour bien conduire sa raison et chercher la vérité dans les sciences" (Cajal, 2020). This work explains what Descartes considers a more satisfactory tool for acquiring knowledge than Aristotle's logic. According to Descartes, only mathematics are true; therefore, everything must be based on mathematics. In line with Cajal (2020), in the three essays accompanying the Discourse, he illustrated his method of using reason to seek truth in the sciences. In 1641, Descartes published "Meditaciones metafísicas," which demonstrates the existence of God and the immortality of the soul (Cajal, 2020). This work is characterized by the use of methodical doubt, a systematic procedure of rejecting as erroneous all forms of beliefs about which one has been deceived or could have been deceived at some point (Cajal, 2020). In 1635, Descartes' daughter, Francine, was born to Helena Jans and was baptized in the Reformed Church of Deventer (Watson, 2021). Although various commentators often refer to Francine as Descartes' "illegitimate" daughter, her baptism is recorded in a register of legitimate births (Watson, 2021). According to Cajal (2020), he had planned to raise the girl in France; however, she died of fever at the age of 5. Tired of these struggles, Descartes accepted an invitation from Queen Christina of Sweden in 1649, who urged him to move to Stockholm as her philosophy professor (Fernández & Tamaro, 2004). Despite the intellectual satisfactions Christina provided him, Descartes was not happy in the land of bears, where people's thoughts seemed to metamorphose into ice, like water. According to Fernández & Tamaro (2004), he was accustomed to comforts and found it difficult to rise at four in the morning every day, in darkness and with the winter cold gnawing at his bones, to instruct a queen who no longer had free time due to her multiple commitments. The death of René Descartes is slightly controversial (Sánchez, 2018). Officially, he died of pneumonia contracted in Stockholm, after being invited by Queen Christina of Sweden to her palace. This has been the historical assumption until German specialist Eike Pies disclosed a new premise in 1980. According to him, Descartes would have been murdered with arsenic. Subsequently, another specialist, Theodor Ebert, corroborated the same hypothesis. According to their research, Descartes was considered little less than a heretic. His rationalist approaches were viewed with suspicion by the Church and by the scholastics. Giving reason a fundamental role in human structure was not well received. Consequently, according to Sánchez (2018), it is believed that the confessor of Queen Christina gave him a poisoned host with arsenic. Free Will Descartes "solved" a philosophical problem by reformulating the teachings of Saint Thomas of Aquino (Guerri, n.d.). He approached the importance of free will and asserted that, although the human body largely functions like a machine, the mind belongs to the soul and is not subject to the laws of cause and effect. In correspondence with Guerri (n.d.), this is the ideology of Cartesian dualism, which makes a drastic distinction between the mind and the body. As a result of his thinking, he proposed the doctrine of interactionism (Guerri, n.d.). According to this doctrine, the body and the mind influence each other in some way (Guerri, n.d.). He suggested that the human being is a union of the mind and the body, two drastically different substances that interact in the pineal gland (Watson, 2021). Therefore, he thought that the pineal gland should be the point of union, as it is the only non-double organ in the brain, and double reports, such as those from two eyes, must have a place to merge (Watson, 2021). According to Guerri (n.d.), this teaching has been incorporated to some extent in the expression "psychosomatic illness," which literally means "illness of the mind and body." Ultimately, he argued that any idea presented to the mind clearly and distinctly should be true (Guerri, n.d.). The obvious is what is immediately presented to the mind, and the unlike is what is clear and unconditional simultaneously. In correspondence with Guerri (n.d.), Descartes mentioned that the unlike is known by itself and that its evidence is independent of any limiting condition. Descartes and Rationalism The skepticism of the sophists, which was countered by Plato's rationalism, found a parallel in the time of Descartes, who presented his rationalism as a response (Regader, n.d.). During these times, humans were placed at the center of the world, and there was a distrust of their own abilities to sustain it. However, Descartes did not admit the skeptics' belief in the incapacity of knowledge or in the weakness of reason. Therefore, he made the decision to systematically question everything until he found something that was so transparently true that it could not be doubted (Regader, n.d.). According to Fernández & Tamaro (2004), his method consists of four precepts: not accepting as true anything unless there is absolute certainty about it; breaking down each problem into its smallest parts; moving from the most understandable to the most complicated; and finally, thoroughly reviewing the protocol to ensure that there are no omissions. He then discovered that he could doubt the existence of God, the authenticity of sensations, and even the existence of his own body (Regader, n.d.). However, in the face of any doubt, there is something that cannot be doubted: the very doubt itself (Fernández & Tamaro, 2004). In other words, one cannot doubt that one is doubting. Thus, in accordance with Fernández & Tamaro (2004), one arrives at a first absolute and evident certainty that can be recognized as true: one is doubting. Cognito Ergo Sum He continued along that path until he encountered an inescapable certainty: his own existence as a self-aware and thinking being (Regader, n.d.). In short, it is impossible to doubt one's own doubt, since one is performing the same action one is questioning (Regader, n.d.). This simply implies that the mere act of thinking, regardless of whether it is true or false, suggests that there must be something involved in such activity, namely, a "self" (Skirry, n.d.). Therefore, "I exist" is an indubitable and absolutely certain belief that serves as an axiom from which other truths can be deduced (Skirry, n.d.). Here, he expressed his first indisputable truth with the famous phrase: "cogito ergo sum," which means "I think, therefore I am" (Regader, n.d.). Thus, according to Fernández & Tamaro (2004), individuals can be sure of their thoughts and their existence. From his own existence, Descartes justified the existence of God (Regader, n.d.). This means that truths like "I exist" and "I am a thinking thing," and the principles applied to conclude that God exists, are not clear-cut and are understood differently, so they cannot be absolutely certain (Skirry, n.d.). Therefore, since the premises of the argument for God's existence are not absolutely certain, the conclusion that God exists cannot be certain either. In correspondence with Skirry (n.d.), this is what is known as the "Cartesian circle," because Descartes's reasoning seems to go in a circle in the sense that the existence of God is required for the absolute certainty of the previous truths, yet the absolute certainty of these previous truths is needed to prove the existence of God with absolute certainty. Universal Mechanism Descartes enriched Galileo's theory with the principles and conceptions of mechanics, a science that had achieved great success. He was also a pioneer in considering mechanistic principles as universal, applicable to inert substances as well as living matter, microscopic particles, and celestial bodies. In Descartes' mechanistic conception, two substances were identified in human beings: the first being a thinking substance, without extension, whose attribute is reasoning, which he called res cogitans, and the second corresponding to the realm of material and whose attribute is extension, that is, quantitative measurement in three-dimensional space, which was called res extensa. According to Regader, these different substances interacted through the pineal gland, affecting each other mechanically. The Importance of the Pineal Gland He established the point of interaction between spirit and body in the pineal gland, which performs a dual function: controlling excessive movements and regulating consciousness. He considered non-human animals as machines, devoid of mind and consciousness and therefore lacking sensitivity. However, he made an exception when it came to human beings. Considering that they are formed by a body and a soul, the body being material and extensive, and the soul being thinking and spiritual, there should be a separation between them. However, in the Cartesian system, this does not occur; rather, the soul and the body communicate with each other, not in a classical way, but in a unique way. The soul is located in the pineal gland in the brain, and from there, it controls the body. According to Fernández & Tamaro, Descartes' solution was not successful, thus the problem of substance communication will be discussed by later philosophers. Legacy The breadth of his influence during the 17th century is enduring, including his significant contributions to mathematics and optics, his perspective of a mechanistic physiology, and the model he offered to Newton of a unified celestial and terrestrial physics that assigns a few basic properties to an omnipresent matter, whose movements are governed by a few simple laws. In this sense, according to Hatfield, Descartes' work provides an exemplification of culturally engaged philosophy. Ultimately, Descartes' legacy is partly based on the problems he proposed or highlighted but did not resolve. However, Cartesian philosophy became a reference point for a large number of thinkers, sometimes to try to solve the contradictions it contained, as rationalist thinkers did, and others, like empiricists, to directly refute them. In summary, it is not an exaggeration to assert that while Descartes did not manage to solve many of the problems he proposed, such problems became central issues in Western philosophy. In this sense, in correspondence with Fernández & Tamaro, modern philosophy can be seen as an approach or a subsequent reaction to Cartesianism. References Cajal, A. (2020). René Descartes: biografía, filosofía y aportaciones. Lifeder. Recuperado 11 November 2021, a partir de https://www.lifeder.com/aportaciones-de-descartes/ Fernández, T., & Tamaro, E. (2004). Biografia de René Descartes. Biografiasyvidas.com. Recuperado 11 November 2021, a partir de https://www.biografiasyvidas.com/biografia/d/descartes.htm Guerri, M. Biografía de DESCARTES, RENÉ (1596-1650). PsicoActiva.com: Psicología, test y ocio Inteligente. Recuperado 10 November 2021, a partir de https://www.psicoactiva.com/biografias/rene-descartes/ Hatfield, G. (2018). René Descartes. Plato.stanford.edu. Recuperado 11 November 2021, a partir de https://plato.stanford.edu/entries/descartes/ Regader, B. Los valiosos aportes de René Descartes a la Psicología. Psicologiaymente.com. Recuperado 10 November 2021, a partir de https://psicologiaymente.com/psicologia/descartes-historia-psicologia Sánchez, E. (2018). René Descartes: biografía del padre de la filosofía moderna. La Mente es Maravillosa. Recuperado 11 November 2021, a partir de https://lamenteesmaravillosa.com/rene-descartes-biografia-del-padre-de-la-filosofia-moderna/ Skirry, J. Descartes, Rene. Iep.utm.edu. Recuperado 11 November 2021, a partir de https://iep.utm.edu/descarte/ Watson, R. (2021). René Descartes - Meditations. Encyclopedia Britannica. Recuperado 11 November 2021, a partir de https://www.britannica.com/biography/Rene-Descartes/Meditations

Frequently, it is observed that people, from children to adults, tend to isolate themselves when experiencing the loss of a loved one (Oslé, 2020). Grief involves a series of demands both external and internal, which include attending to the sadness experienced, maintaining certain routines, reorganizing the home, and maintaining focus while carrying out daily tasks. These demands can be perceived as overwhelming, leading individuals experiencing them to become introverted and withdraw into themselves. When an individual faces grief, a phenomenon similar to a battle in a fortress occurs in their mind: as opposing forces overcome their own, they retreat towards one wall and then another, until they end up closing themselves off in the last bastion, which would be the situation of isolation. According to Oslé (2020), this is a natural reaction: when situations overwhelm people, they retreat to a place where they feel safe. The Importance of the Social Environment Social networks are presented as an environment where experiences of success are common and where roles can be different from those at home (Oslé, 2020). With their friends, the child or adolescent in mourning can be the person who tells jokes or makes jokes, who proposes plans, or the most organized, among others. Sometimes, it is observed how some minors, generally preadolescents and adolescents, seek refuge in the social network more than in their own family. For example, they share with their friends how they feel since the loss, but they do not do it with their immediate family. This behavior is normal and expected, and generally indicates that the minor is growing properly. From a certain age, children are aware of the weight that the death of a loved one has on their family members, who may be sad, angry, tired, or desperate. Therefore, according to Oslé (2020), they consider it not convenient to add more fuel to that fire. The Role of Communication in Childhood Grief There are several studies highlighting the importance of communication in coping and adjustment after grief (Weber et al., 2019). It has been widely recognized that open communication is crucial for families grieving the loss of a parent, as it facilitates both the surviving caregiver and the child in their grieving and adaptation process (Weber et al., 2019). The ease of communication and expression of emotions in families supports the grieving process of children and adolescents after an emotional loss (Lugo, 2021). There is an emphasis on the need to promote communication and emotional expression in families, as well as secure and affectionate bonds. According to Lugo (2021), these factors will help protect children and adolescents from the various grief experiences they may encounter in life, allowing them to navigate them in a healthy manner. While children and adolescents cannot be shielded from the death of a loved one, family separation, health crises, natural disasters, or any other catastrophe, they can be helped through adaptation mechanisms to face a new reality in any circumstance (Lugo, 2021). A healthy family will encourage the expression of emotions and use their affectionate bonds to assist children in these painful processes (Lugo, 2021). When communication between parents and children is more open, family relationships tend to be closer (Weber et al., 2019). Likewise, family communication, both verbal and non-verbal, facilitates the process of establishing and developing family relationships that increase trust and intimacy within the family. Consequently, in line with Weber et al. (2019), communication is considered one of the most fundamental variables in adjustment after the loss of a loved one. Finally, it is important to highlight that to support children who are going through a grieving situation due to a family loss, it is essential for adults not to hide their feelings but to share them with them (Lugo, 2021). According to Lugo (2021), crying together, including them, listening to them, taking care of them, and being with them in these family processes are fundamental. Parameters There are specific parameters for identifying a complicated and persistent grieving process in children and adolescents, including disorganized, disruptive behaviors, and restlessness, among others (Lugo, 2021). If these behaviors persist after six months, it is crucial to consider it as a warning sign and seek psychological support. It is essential to provide support to children who are experiencing loss, whether from the role of a parent, sibling, another family member, teacher, psychologist, healthcare personnel, among others. According to Lugo (2021), this support will facilitate their grieving process, allowing them to return to a state of emotional and psychosocial balance and continue with healthy development. Children may experience different types of losses, not only the death of a loved one but also the loss of a toy, the transition from preschool to elementary school or from childhood to adolescence, a move due to a change of residence or school, or the separation of parents, among others (Lugo, 2021). These populations also need to go through the stages of grief, that is, they must acknowledge the reality of the loss and process the emotions related to it. These emotions may include sadness, fear, pain, anger, anxiety, shame, or guilt, and negative valence emotions often predominate. Therefore, according to Lugo (2021), it is fundamental to create spaces and encounters where children and adolescents can be heard, comforted, and reassured. Moreover, they must learn to live in a world where the loved one is no longer present and emotionally readjust to the deceased and continue living without forgetting them (Lugo, 2021). This implies preparing to live with their memory and to be in the present. That is, children must be accompanied to understand death and separation according to their age and with simple language. What affects them the most is silence and exclusion, which can generate negative feelings such as guilt. For example, they may come to believe that what happened occurred because of something they did. Undoubtedly, there will be occasions when, faced with the loss of a loved one, some people will need psychological attention. In the case of children, according to Lugo (2021), if behaviors are observed that hinder their development, decline, decrease in academic performance, damage to their self-esteem, the existence of self-harm, exacerbated guilt and anger, especially after a period of six months of grieving, it is essential to seek specialized attention. Death and the losses it entails are natural processes (Lugo, 2021). It has been observed that a large portion of families will generate resources or even strengthen after adapting to these critical situations. Most people will recover adequately. However, a person going through grief does not need a brilliant mind to speak to them, but a patient heart to listen to them. In line with Lugo (2021), this implies a process of accompaniment in childhood. References Lugo, G. (2021, agosto 19). Afecto y Comunicación, Esenciales en el Duelo Infantil y Adolescente. Gaceta Universidad Nacional Autónoma de México. https://www.gaceta.unam.mx/afecto-y-comunicacion-esenciales-en-el-duelo-infantil-y-adolescente/ Oslé, D. (2020, febrero 20). El Duelo Infantil: La Importancia de la red Social del Niño Tras una Pérdida. Fundación Mario Losantos del Campo. https://www.fundacionmlc.org/el-duelo-infantil-la-importancia-de-la-red-social-del-nino-tras-una-perdida/ Weber, M., Alvariza, A., Kreicbergs, U., & Sveen, J. (2019). Communication in Families with Minor Children Following the Loss of a Parent to Cancer. European Journal of Oncology Nursing, 39, 41–46. https://doi.org/10.1016/j.ejon.2019.01.005

In the past, when a family member passed away, they were mourned at home and children attended the entire ritual alongside the rest of the family (González, 2017). However, this custom has changed, and now it's common to shield children from these moments, which makes them feel excluded from the family unit when they need protection the most. Similarly, there's a trend to overprotect minors with euphemisms or lies about death to spare them pain (González, 2017). According to Farias (2023), this is a mistake as it can cause confusion and distress in the child, who may think that death is something bad or that they can't talk about it to avoid saddening their caregivers. As a result, the child won't be able to express or process their grief but will instead keep it to themselves and isolate (Farias, 2023). Therefore, it's important to prepare children to face death as a natural part of life and help them normalize the stages of grief when it occurs (González, 2017). In line with Farias (2023), the child cannot be shielded from adult emotions as they perceive their parents' and friends' tears, silences, and isolation, knowing that something has happened. Hence, it's essential for the child to learn to manage their emotions. Key Concepts To better understand death, children need answers to some fundamental aspects about it (Díaz, 2013). One of them is universality, which means that death happens to all living beings. Another is irreversibility, implying that once someone dies, they cannot come back to life. It's also important to explain causality, referring to death occurring when the functions that keep an organism alive are interrupted. Furthermore, according to Díaz (2013), it's necessary to inform them about the reasons for the death of their loved one, specifically the specific causes that led to it. Children commonly feel guilty about the death of someone close, either because they have an egocentric view of the world or because they've had some conflict with that person causing them remorse (Díaz, 2013). Hence, it's crucial to clarify that they bear no responsibility for the death. Additionally, they should be allowed to express their feelings about it. It's important to remember that there are no good or bad feelings, and if they don't want to express them at that moment, they can be told how one feels and that they will be listened to when they're ready to talk. There's no need to fear causing them harm or trauma. Generally, children confront death in a more natural way than adults, as they have already had contact with it through movies, nature, stories, among others. According to Díaz (2013), if they appear affected, it's usually because they perceive the emotional impact that death has on adults and they absorb those feelings. Communicating Death to Children In order for children to understand the situation, they should be told the truth when a family member has passed away (Farias, 2023). One of their parents or, failing that, a close relative or friend should communicate the death to them with delicacy and affection (González, 2017). A quiet and safe place should be chosen, preferably their room, where the child feels protected and accompanied. The adult should sit beside them and establish physical and visual contact, such as hugging them, holding their hand, or stroking their leg. They should speak calmly and clearly, using simple words and direct phrases, without avoiding terms like "dead" or "death" (González, 2017). Some religious families may resort to religious explanations, such as the deceased being "in heaven with God," but this can be confusing or ambiguous for the child (Farias, 2023). According to Farias (2023), false hopes should be avoided, such as telling the child that the loved one "is a star" or that "they will come back". Finally, children should be included in farewell ceremonies, as long as they are old enough to understand what they will hear or see during religious services (Farias, 2023). In line with Farias (2023), now more than ever they need their active presence to be required, to be taken into account, and to be valued as an important member of the family. Early Childhood Early childhood comprises the period of life from birth to 2 years old (Ruiz Mitjana, 2020). During this time, an important milestone in developmental progress occurs: between six and eight months, children acquire the notion of object permanence, which means they can feel the absence of the person with whom they have formed a strong bond and remember them even when they are not present, wishing to reunite with them (Cid Egea, 2011). This milestone is the first prerequisite for the formation of the concept of death, which begins to be constructed based on experiences of separation and encounter with the objects around them (Cid Egea, 2011). According to Farias (2023), when babies and young children do not understand death but perceive the feelings of caregivers, it is important for the adult to acknowledge their need to be sad. This implies that, although they may not understand the meaning of the word death, babies and young children do notice the absence of the person, especially if it is a significant figure (Cid Egea, 2011). Thus, they perceive death as an absence and are aware of the changes it brings to their routines (Cid Egea, 2011). Likewise, it is important to consider that the intense emotional expressions of the adult may distress the child (Ruiz Mitjana, 2020). Therefore, until the age of 2, children express their emotions through behavior rather than language. When the child has language, it is important to use simple and brief words and communicate the news clearly and calmly, providing a secure environment. The caregiver should deliver the news in a comfortable and familiar place for the child (Ruiz Mitjana, 2020). Since they do not yet have a clear concept of the irreversibility of death, González (2017) mentions that it is important for them to understand that death is not something changeable. The appropriate time to do this is when the adult feels they have their own emotions under control; after communicating the news, there should be the possibility for the child to resume their play or usual routine (Ruiz Mitjana, 2020). This is fundamental at this stage, as children's world depends on daily routines and contact with caregivers (Ruiz Mitjana, 2020). Therefore, routines should be preserved as much as possible, as this will provide protection to the child (Farias, 2023). Similarly, efforts should be made to keep the child's spaces as they were before the loved one's death, in order to avoid changes that may cause more distress, confusion, or insecurity (Cid Egea, 2011). Finally, in accordance with Farias (2023), care should be taken not to physically separate from the child and to offer attention to console them and convey security. From 3 to 5 Years (Preschool Age) For children of these ages, death is seen as a temporary and reversible state similar to sleeping or dreaming, so they believe that the deceased person will wake up or return someday (Cid Egea, 2011). Therefore, it is crucial to use clear, precise, and real language when explaining what dying entails or what death means, considering that they interpret literally what happens around them (Cid Egea, 2011). The primary caregiver should be responsible for providing them with an explanation in a moment of calm and in a safe place for them (Ruiz Mitjana, 2020). According to Cid Egea (2011), there is no need to provide an extensive or metaphysical explanation about death, but rather to offer practical knowledge based on facts to help them understand what happens, why it happens, and how we react to death. The news should be communicated to them as soon as possible, without waiting any longer (Ruiz Mitjana, 2020). They will be helped to understand that death is irreversible and that the people who die will not be seen again (Cid Egea, 2011). When they might question whether we will also die, they can be told that this will happen when we are "very, very, very old". The use of multiple "very" conveys to them that people usually die when they are elderly, implying that they will already be "adults". This is a way to provide them with security in their condition as children. According to Cid Egea (2011), if the cause of death was an illness, emphasis should be placed on the fact that people die when they are "very, very, very sick" so that they distinguish between levels of illness and understand that when one is "sick", there is no risk of dying. Expressions like "went to the great beyond" or "went to sleep" should be avoided, as the child will not understand them and may develop fear of sleeping or traveling (Farias, 2023). Children should know that the loved one has died and that this means they will not see them anymore (Farias, 2023). The best way to know what children understand about death is to talk to them (Cid Egea, 2011). By asking them what they think, it can be understood what they comprehend about what happened and address the doubts and concerns they raise (Cid Egea, 2011). Finally, according to Ruiz Mitjana (2020), a space will be offered for them to express their doubts if they have any. From 6 to 9 Years At this age, children understand that death is irreversible, but they still have some questions about what happens to people who die, if it hurts them, if they can hear them, or where they go (González, 2017). It is important for adults to respond to them honestly and offer open answers so that they can form their own opinion about it (González, 2017). At this stage, according to Ruiz Mitjana (2020), it is normal for them to seek many explanations, so adults must be willing to address their doubts frankly and clearly. When communicating the news of a death, a clear, real, and brief explanation should be given to them without delaying too much in conveying it (Ruiz Mitjana, 2020). For example, they can be told that some people believe that the deceased go to heaven, others are reborn after a while, others that everything ends with death, and in reality, no one knows for sure, and they can be explained what adults think and feel about it, but they can also be encouraged to think and believe what makes them feel better (González, 2017). In short, in accordance with Farias (2023), children should know that the loved one who has died will not return and that they will not be able to see them anymore. Another aspect to consider is that school - age children may feel guilty about what happened, and the adult must ensure that they understand that nothing they did, said, failed to do, or failed to say caused the death, and that nothing they do can bring the person back to life (Farias, 2023). Likewise, they may fear being alone, especially when the deceased adult was important to them. According to Farias (2023), they should be reminded that not all people who get sick die; they should be reassured about their health and reminded of how many people love and care for them; they should be helped with their activities to reduce anxiety levels. From 10 to 13 Years (Pre - Adolescence) At this age, children already have an understanding of death similar to that of adults, and their main concern is their own safety and that of their environment (González, 2017). To communicate the loss of a loved one to them, it must be done clearly, briefly, and sincerely (Ruiz Mitjana, 2020). A private and quiet place should be sought to talk to them and allow them to express their emotions and ask questions. This facilitates them feeling heard and supported (Ruiz Mitjana, 2020). At this point, it can be very helpful to share one's own feelings with them or to tell them about grief experiences from youth (Cid Egea, 2011). This way, it is conveyed to them that, despite the pain of death, life can still go on. According to Cid Egea (2011), adults' testimony is the most reliable example for them. The child may not want to talk about death because it is very painful for them (Farias, 2023). In that case, their pace and space should be respected, and they should be allowed to choose whether they want to be alone or accompanied by their friends (González, 2017). The important thing is to let them know that there are people who love them and who will be available for whatever they need. Also, the child should be explained that grief is a process that takes time and that normality will gradually be restored, and understand if they appear irritable or silent, as anger and silence are sometimes ways of expressing suffering. Furthermore, in accordance with González (2017), the child's pain should be respected, regardless of their age, if it is the death of a pet, as it is another family member. At ten years old, the child may perform some actions to say goodbye to the loved one, such as visiting a sick person, taking flowers to the cemetery, or attending a tribute ceremony, as long as the meaning of these actions is explained to them (Farias, 2023). According to Farias (2021), it is not necessary for them to see the corpse or attend the funeral home, or to be given details about the death, as this may hinder their assimilation, but they can participate in farewell ceremonies, which are a way to honor life and keep the best memories of the loved one. Adolescence Adolescence is a particularly sensitive stage where they face understanding death as adults do, however, they may refuse to express their emotions (Farias, 2023). In this situation, it is crucial to carefully explain to them the definitive death and the reason for it, respecting their space and showing oneself available to answer any questions or doubts that may arise at that time (Ruiz Mitjana, 2020). Also, in accordance with Ruiz Mitjana (2020), it is ideal for the news to be communicated by the person who has the closest bond with the teenager, in an intimate place and as soon as possible. Adolescents may wonder many things about death, give their opinion, and expose their theories about why we die and whether there is or not "an afterlife" (Cid Egea, 2011). These issues should be answered with honesty, trust, and honesty, without hiding the truth from them, since that is what they need most at this time (Cid Egea, 2011). They may also try to find meaning in death and question the purpose of life (Farias, 2023). In this case, in accordance with Farias (2023), patience should be exercised and adolescents should be encouraged to express their pain, without judging or minimizing it. Some physical activities, such as listening to music, writing, drawing, among others, can help them reduce tension and channel their emotions (Farias, 2023). However, attention should be paid to possible dangerous behaviors they may begin to exhibit and that put their lives at risk, such as drug use, unprotected sex, etc. (Cid Egea, 2011). Sometimes, the adolescent feels so far removed from the reality of death that they feel that, as long as they are young, they can be immune to it. Faced with these behaviors, it is not advisable to abuse punishment or insist that they understand the dangers they are exposed to, as they already know that, if we risk our lives, we can all die. What can really be more effective is to ensure that they experience this reality as something possible, through the testimony of others whose lives have been damaged. According to Cid Egea (2011), the idea of immortality becomes much stronger at this stage, when they feel driven by a constantly bubbling energy. References Carpio, J. Á. (2013, noviembre 1). Cómo explicar la muerte a los niños: “Siempre hay que decir la verdad”. RTVE.es. https://www.rtve.es/noticias/20131101/como-explicar-muerte-a-ninos-siempre-hay-decir-verdad/780285.shtml Cid Egea, L. (2011). Explícame qué ha Pasado. Fundación Mario Losantos del Campo. https://www.psie.cop.es/uploads/GuiaDueloFMLC[1].pdf Díaz, P. (2013, enero 24). Cómo Explicar la Muerte a los Niños. Fundación Mario Losantos del Campo. https://www.fundacionmlc.org/como-explicar-la-muerte-a-los-ninos/ Farias, I. (2023). Cómo Explicarles la Muerte a los Niños. PsicoActiva. https://www.psicoactiva.com/blog/como-explicar-la-muerte-a-los-ninos/ González, M. (2017, junio 25). Cómo Explicarle a un Niño o Niña la Muerte de un ser Querido. Psicplogía y Mente. https://psicologiaymente.com/clinica/explicarle-nino-muerte-ser-querido Ruiz Mitjana, L. (2020, julio 16). Cómo Explicarles la Muerte a los Niños. La Mente es Maravillosa. https://lamenteesmaravillosa.com/como-explicarles-la-muerte-a-los-ninos/

Thanks to the advancement of medicine and the quality of life, people with disabilities have managed to increase their longevity in recent decades (Díaz, 2015). Generally, their caregivers are responsible for providing them with care and affection, creating a very special relationship between them. However, this also implies that people with disabilities must face various losses related to the new life expectancy, and even that they may outlive their parents. According to Díaz (2015), in this situation, it becomes necessary to analyze the keys to mourning for people with intellectual disabilities. General Characteristics Grief in children is often hidden, causing fear in caregivers to address the topic of death with them, fearing it may traumatize or terrify them (Díaz Seoane, n.d.). This situation worsens when dealing with grief in children with intellectual disabilities, as they are generally treated as children throughout their adult lives. Additionally, individuals with intellectual disabilities are often undervalued by the adults around them, based on the limited level of knowledge and understanding some of them may reach. Despite efforts to shield these individuals from suffering, pain is present, and they not only perceive the loss but also experience associated problems (Díaz Seoane, n.d.). According to Hernández et al. (2014), it would be better for them to express their grief for the deceased in the company of others, understanding what has happened and receiving the maximum possible and necessary support. According to recent research, up to 50% of individuals with intellectual disabilities have expressed sadness, discomfort, depression, or sudden behavioral and emotional problems after losing a loved one in the previous six months (Díaz Seoane, n.d.). Previously, it was believed that individuals with intellectual disabilities lacked the ability to cope with grief and associated emotions, and their difficulties in understanding death led their surroundings to avoid anything related to grief. However, according to Díaz Seoane (n.d.), it is now known that it is not necessary to understand the concept of death to experience the emotions associated with grief. Therefore, a shift in perception about the experiences of individuals with intellectual disabilities on this subject is necessary. The effort often made to conceal death not only affects individuals with intellectual disabilities, isolating them from reality, but also caregivers due to the attitude of concealment they must maintain (Díaz Seoane, n.d.). According to Díaz Seoane (n.d.), the family plays a role in ensuring that the person with intellectual disabilities is the main agent of their life, making decisions and choices about the quality of life freely and without undue external influences or interferences. The role of the family can be both a facilitator and an obstacle, depending on whether it creates or prevents situations of grief, illness, death of family members, among others (Díaz Seoane, n.d.). It is important to consider that the family has several important responsibilities, including facilitating growth, even the associated suffering, to promote emotional development. It is not about deceiving or hiding situations of illness and death from them but preparing and supporting them based on their abilities. It is essential to inform them about the future and the possibilities they may have, such as who they want to live with, what they desire, etc. Planning for their future, both in legal and dependency terms, promotes the creation of broad relationships so that they have a circle beyond the family. According to Díaz Seoane (n.d.), it is crucial to try to establish goals and objectives with them, help them in decision - making and problem - solving, thus promoting their autonomy. Regarding grief, it is advisable to allow them to decide whether they want to see the deceased, attend and participate in rituals, express their own feelings, decide whether to go to the cemetery, etc. (Díaz Seoane, n.d.). Díaz Seoane (n.d.) mentions that, to address grief in individuals with intellectual disabilities, it is ideal to provide them with specific coping strategies related to grief, have close grief support resources, offer strategies that contribute to an improvement in the quality of life for individuals with intellectual disabilities, and involve other family members in understanding and addressing grief. There are various recommendations for entities and individuals interacting with individuals with intellectual disabilities (Díaz Seoane, n.d.). Firstly, it is essential to understand important aspects of the family, such as their culture, customs, and religion, to consider them in situations of loss. Additionally, collaborating with parents to ensure the well - being of the individual with intellectual disabilities after death is crucial, which may involve providing housing and funds, as well as appointing guardians. It is crucial to address the topic of death according to the intellectual development of each individual and provide support during grief, always respecting customs and beliefs. According to Díaz Seoane (n.d.), it is also important to respect the privacy of individuals with intellectual disabilities and provide a space for emotions, accepting them as they come, and empathizing with emotions and feelings. Each person is unique, and therefore, each grief is also unique. Although there are common aspects, it is necessary to consider the individuality of people (Díaz Seoane, n.d.). When dealing with individuals with intellectual disabilities, it is necessary to balance childlike explanations with those provided to adults. On one hand, efforts should be made to make them understand the irreversibility of death, universality, causes, and interruption of vital functions. On the other hand, according to Díaz Seoane (n.d.), assistance should be provided in accepting the reality of the loss, managing associated emotions, assuming new roles or responsibilities, and learning to live in a world where the deceased is not present. Dimensions to Address Emotional Well - Being Well - being refers to the feelings, emotions, evaluations, and reflections about the quality of life (Díaz Seoane, n.d.). It is crucial to consider that one should not lie about death. This rule applies not only to individuals with intellectual disabilities but to all human beings. According to Díaz Seoane (n.d.), if the truth is concealed, it not only fails to protect the person but also creates mistrust and delays the normal grieving processes. Feelings associated with loss are one of the first aspects to address, so it is necessary to be attentive to emotions such as sadness, fear, frustration, anger, loneliness, fatigue, and apathy (Díaz Seoane, n.d.). Additionally, it is important to convey that these emotions and feelings are common after the death of a loved one and that this emotional expression should not be interrupted. Comforting mourners by trying to distract them from their pain is not helpful, so expressions like "don't cry," "don't be sad," "you have to be strong," or "you have to be brave" should be avoided. According to Díaz Seoane (n.d.), a good option may be to create a memory box or album for the grieving person to reminisce about certain situations when desired. Material Well - Being The goal is to assure the grieving person that their future will be in a supportive environment where others will be available to provide protection if necessary (Díaz Seoane, n.d.). It is equally important to ensure that the person's daily routines and activities will not be disrupted. Routines, including schedules, hygiene habits, nutrition, and activity, are of vital importance and should be maintained, especially after the death of one of the primary caregivers. In short, according to Díaz Seoane (n.d.), it is essential that the basic needs of the person are met, and they are informed of their socio - economic situation according to their level of understanding. It is beneficial to help individuals with intellectual disabilities select material mementos of the deceased person they wish to keep or gradually dispose of other objects that belonged to that person (Díaz Seoane, n.d.). At this point, in line with Díaz Seoane (n.d.), mourners can be recommended to revisit places they used to visit with the person who is no longer there or expose themselves to memories, family, and activities that may have become particularly painful after the death due to the associated emotional burden. Physical Well - Being After the death of a loved one, it is common for a person with intellectual disabilities to show symptoms of anxiety, so it is necessary to pay attention to associated bodily sensations, such as a feeling of suffocation, chest pain, general discomfort, insomnia, and fatigue (Díaz Seoane, n.d.). In this context, it is crucial for the mourner to resume their daily routine and normalize their everyday habits of sleep, nutrition, and personal care. Therefore, rules and customs should be maintained whenever possible. These norms often provide stability in a world that seems to be crumbling. It should not be forgotten that the person should gradually resume those enjoyable activities they participated in before the death. Finally, Díaz Seoane (n.d.) mentions that if the person is undergoing pharmacological treatment, it is of utmost importance not to stop taking the medication. Personal Development A crucial aspect is the gradual incorporation of the concept of death into the learning of individuals with intellectual disabilities (Díaz Seoane, n.d.). Ideally, they should not face this issue for the first time when a death occurs but rather have the concept integrated into everyday aspects of learning from early childhood. Situations like the death of pets, neighbors, distant relatives, historical figures, movies, among others, can be utilized for this purpose. Díaz Seoane (n.d.) refers that if a loss can be foreseen, such as due to a prolonged illness, it is advisable to involve the person in the process (hospital visits, communication of the illness) so that they understand that aging or getting sick are parts of life and can integrate it into their knowledge. It is highly useful to assist the mourner in constructing a new identity apart from the deceased (Díaz Seoane, n.d.). Initially, it is challenging for them to adapt to a world where the deceased is not present, so they should be helped by keeping in mind that although there is a before and after the death, many things change, and it is difficult to return to being the same as before the loss. According to Díaz Seoane (n.d.), it should not be overlooked that, at times, this new construction, initially perceived as threatening, can become an opportunity for autonomy, personal growth, expanding social contacts, taking on other responsibilities, and much more. Inclusion It is important to include individuals with disabilities in the farewell rituals specific to their culture (Díaz Seoane, n.d.). It is not mandatory for them to attend funerals or similar activities, so if the mourner can decide whether they want to attend or not, it is crucial to ask and allow them to make a decision freely. However, if they cannot make a decision, the primary recommendation is to involve them as much as possible. Their mere presence contributes to their understanding of the process. If they decide to attend, it is necessary to explain to them in advance the details of what they will see and hear, as well as the reason for the rituals and the reactions of people. If this is not done, the impact can be significant, as there are many misconceptions about what a corpse, a coffin, etc., look like. Therefore, according to Díaz Seoane (n.d.), they should always be accompanied by someone very close to them with whom they feel safe, or they can see the corpse and have a moment alone with it. If they do not wish to participate in any ritual or see the corpse, it is crucial that they do not feel guilty under any circumstances (Díaz Seoane, n.d.). It is also advisable to anticipate important dates such as holidays, birthdays, and celebrations, and clarify how they will be affected or which customs will be maintained and which will not. Likewise, it is indispensable to ask the mourner how they want to spend those holidays and what things they want to keep. It is beneficial to promote outdoor activities and acquaint them with different leisure activities they can participate in and enjoy. At this point, according to Díaz Seoane (n.d.), it is crucial that the primary care physician of the person with intellectual disabilities is informed of everything and helps them take care of their basic health needs. Interpersonal Relationships Interpersonal relationships encompass aspects such as intimacy, affection, family, interactions, friends, and support (Díaz Seoane, n.d.). The perceived level of support plays a fundamental role in these processes, as it contributes to stress reduction. This factor is important to consider, given that prolonged grief can, at times, isolate the mourner from many social relationships (Díaz Seoane, n.d.). The presence of a companion often facilitates adaptation to life without the loved one and the expansion of social relationships (Díaz, 2015). After a loss, it is crucial to listen to individuals with intellectual disabilities, providing them with the time they need in a welcoming and familiar environment and allowing free emotional expression (Díaz Seoane, n.d.). According to Díaz Seoane (n.d.), special attention will be given to anniversaries, promoting their commemoration, especially the first anniversary of the death. It is important to remember that the family is the best support during these times, being a period when families come together and unite (Díaz Seoane, n.d.). It is essential to assist them in maintaining contact with their loved ones and friends, carefully attending to their individual needs, as they may seek companionship at times while preferring solitude at others. Family members and friends who can, should dedicate time—speaking is not necessary, but some sincere gesture of affection is beneficial. According to Díaz Seoane (n.d.), physical contact has great power, but it can also become cold and routine, so it should be given when sincere. Self - Determination Self - determination encompasses all aspects related to guiding the person towards autonomy and assisting them in making changes or choices in that direction, such as setting goals, making decisions, and having personal control (Díaz Seoane, n.d.). One of the goals should be for individuals with intellectual disabilities to learn to live in society and navigate it appropriately. It is essential to reflect with them on actions to take after the death of a reference family member, such as will registration, appointing a guardian if necessary, and registering as job seekers. This is closely linked to acquiring skills to perform daily tasks such as shopping, cooking, cleaning the house, making their bed. Therefore, according to Díaz Seoane (n.d.), it is beneficial to teach them these tasks, initially with supervision and gradually allowing them to do them independently. It is important to promote self - esteem and self - concept, ensuring that it remains solid after the death (Díaz Seoane, n.d.). It is necessary to communicate the truth about the death of the loved one to them. In case of questions for which there is no answer, they will be informed that the information is not available. Additionally, they will be helped to make decisions, especially in the stressful context of loss, where it may be difficult for them to decide whether they want to attend the funeral, burial, funeral home, or hospital. It will be assessed whether they need support to implement these decisions and if they are able to communicate them to the rest of the family or the people involved. In this area, it is crucial for the person with intellectual disabilities to understand their own emotions and feelings, be able to clarify their thoughts, and act coherently with them, understand their rights, and assert them. According to Díaz Seoane (n.d.), they must know that their opinion is important and will be valued. How to Communicate a Death? Early communication of the news is crucial, selecting an appropriate setting and using simple and sincere words, with direct terms such as "death" and "deceased," avoiding euphemisms (Díaz Seoane, n.d.). The person responsible for explaining the situation should be someone close to the grieving individual, capable of discussing feelings and emotions, while also providing the silent support that the person with intellectual disabilities may need. It is important to explain how the death occurred, the causes thereof, using expressions like "was very, very ill" or "suffered a serious injury" in the case of an accident. In accordance with Díaz Seoane (n.d.), the reason for the death should not be concealed, as they will eventually find out, and it is preferable for them to learn through the primary caregiver, avoiding clichés in explanations. If the person uses alternative communication systems, it is beneficial to use their same system or even have visual support or aids for that moment (Díaz Seoane, n.d.). The cognitive age of the grieving individual should be considered to tailor the language used to it, ensuring they understand as much information as possible, as well as the repercussions the loss will have on their life. Finally, the incident should be reported to institutions that are regularly involved in the person's daily activities, such as their school, occupational center, leisure center, educators, healthcare personnel, among others. In line with Díaz Seoane (n.d.), it is crucial for these institutions to be aware of the death and its implications for the grieving individual's life, so they can assist in both emotional expression and the daily adaptations they may need. References Díaz, P. (2015, febrero 19). El Duelo en las Personas con Discapacidad Intelectual. Fundación Mario Losantos del Campo. https://www.fundacionmlc.org/duelo-y-discapacidad/ Díaz Seoane, P. (s. f.). Hablemos de Duelo: Manual Practico para Abordar la Muerte con Niños y Adolescentes. Fundación Mario Losantos del Campo. Recuperado 2 de marzo de 2024, de https://www.fundacionmlc.org/wp-content/uploads/2018/12/guia-duelo-infantil-fmlc.pdf Hernández, A., Panzano, A., Romeo, J., & Ledesma, V. (2014). Guía Práctica de Duelo Para Personas con Discapacidad Intelectual. Fundación Aragonesa Tutelar. http://www.cop.es/uploads/PDF/GUIA-PRACTICA-DE-DUELO-PARA-PERSONAS-CON-DISCAPACIDAD-INTELECTUAL.pdf

Among the influential figures that shaped the scientific revolution during the Renaissance, the figure of Galileo Galilei stands out (Rubio, n.d.). This Italian mathematician, physicist, and scientist made a significant contribution to science and changed the paradigm regarding the position of the Earth in the Universe (Rubio, n.d.). As expressed by Cajal (n.d.), due to all the aforementioned and his tireless work in the development of the scientific revolution and the scientific method, he is considered the father of modern science. Biography Galileo Galilei was born on February 15, 1564, in Tuscany, more precisely in the city of Pisa (Cajal, n.d.). His parents, Vincenzo Galilei, a mathematician and musician from Florence, and Giulia Ammannati di Pescia, from a family of artisans, took charge of his education until he turned ten (Cajal, n.d.; Rubio, n.d.). However, the family had to move to Florence, and unable to care for Galileo, they delegated his education to a neighbor named Jacobo Borhini, a man of deep religious faith (Rubio, n.d.; Cajal, n.d.). According to Cajal (n.d.), it was precisely Borhini who arranged for Galileo's entry into the convent of Santa Maria Vallombrosa in Florence. The news was not well-received by Galileo's father, who was not particularly religious (Rubio, n.d.). Therefore, he decided to withdraw his son from the monastery, and in 1581, enrolled him in the University of Pisa to study medicine (Rubio, n.d.). However, four years later, he left the university without a degree but with a solid understanding of Aristotle (Fernandez & Tamaro, 2004). This experience allowed him to discover his true vocation: physics (Farias, 2021). At the age of twenty, he began conducting experiments in mechanics, catching the attention of several professors (Rubio, n.d.). His self-taught knowledge in mathematics was so extensive that at the age of twenty-five, he secured a position as a mathematics instructor at the University of Pisa. According to Rubio (n.d.), in 1592, he moved to Padua and began working as a professor at the university, teaching subjects such as astronomy, mechanics, and geometry. During the eighteen years he spent in Padua, until his departure in 1610, he made most of his discoveries (Rubio, n.d.). Despite the omnipresent threat of the Spanish Inquisition in Europe, Padua was a metropolis distant from religious repression (Cajal, n.d.; Rubio, n.d.). This allowed him to conduct his experiments in complete tranquility, without feeling threatened by this oppressive institution (Cajal, n.d.; Rubio, n.d.). During his time in Padua, he formulated the law describing the accelerated motion of objects, observed the stars, verified the operation of the water pump, built the precursor to the thermometer, and studied magnetism (Rubio, n.d.). In fact, according to Rubio (n.d.), a milestone in his professional career occurred there in 1609 when he perfected the telescope and could observe the night sky in a way that no one had seen before, acquiring the knowledge that allowed him to challenge the geocentric theory. Through his observations, he concluded that the Sun, and not the Earth, is the center of the galaxy (Rubio, n.d.). This conclusion was based on the scientific method, not beliefs or assumptions. Simultaneously, by recognizing that the Earth was not the center of the Universe, he also acknowledged that the planet was in motion. With this, he confirmed the premise formulated years earlier by Nicolaus Copernicus, who claimed that the Earth was not the center of everything. Additionally, according to Rubio (n.d.), his telescope observations helped him demonstrate that celestial bodies did not revolve around the Earth, but rather planets orbited the Sun. In 1611, he embarked on a journey to Rome with the purpose of presenting his discoveries (Rubio, n.d.). His opposition to the model that had been accepted in Renaissance society until then attracted the attention of several researchers, as well as the disapproval of most ecclesiastical authorities. Asserting that the Earth was not the center of everything was an attack on one of the fundamental pillars of the Church and Christian religion. The censorship was immediate, and in 1616, the Spanish Inquisition prohibited him from defending, disseminating, teaching, and promoting the heliocentric theory. Despite the repression against his science, he continued researching and developing his studies, as well as publishing works. To circumvent censorship, instead of "defending" heliocentrism, he presented this idea as a hypothesis, which technically did not defend it but described it. According to Rubio (n.d.), this was a clever and subtle nuance that allowed him to continue publishing for some time. Over the decades, perhaps a bit tired of presenting a scientific fact as a mere hypothesis, he openly defended the heliocentric theory in 1632 in a work titled "Dialogues on the Two Chief World Systems" (Rubio, n.d.). This time, the Spanish Inquisition quickly realized and began investigating the situation as heresy. One year later, at the age of sixty-nine, he was accused in Rome of violating the 1616 censorship, treating it as an infringement and threatening him with torture. He was ultimately forced to retract the heliocentric theory and his findings. After rejecting his ideas, his sentence was reduced to house arrest, which, though unjust, was preferable to being tortured by the more sophisticated inquisitorial means. According to Rubio (n.d.), legend has it that upon leaving the court, he muttered "Eppur si muove," alluding to the fact that the Earth would continue moving as he had observed. House arrest lasted from 1633 to 1638, during which he became blind (Rubio, n.d.). Realizing that Galileo had become blind, the Spanish Inquisition showed some Christian mercy and allowed him to move to a residence near the ocean. There, he continued working with several of his students, including Evangelista Torricelli and Vincenzo Viviani (Cajal, n.d.). Finally, he died on January 8, 1642, at the age of seventy-seven (Rubio, n.d.). According to Rubio (n.d.), he died rejected by his followers, who did not forgive him for yielding to inquisitorial pressure, and was seen as a heretic by the Holy Church, an institution that acknowledged its mistake in condemning him in 1992. Scientific Method Galileo Galilei is recognized for introducing an innovative approach to research, supported by the scientific method (Cajal, n.d.). The development and implementation of the scientific method were crucial for the advancement of true science (Farias, 2021). For Galilei, hypotheses were essential and would be accepted or rejected based on empirical observations. However, according to Farias (2021), what should be avoided was adopting Church truths and absolutizing them without subjecting them to the scientific method. Heliocentric Theory Galileo Galilei is acknowledged for his heliocentric theory, which led him to face the Inquisition's tribunals (Rubio, n.d.). This contribution is considered a crucial moment in the separation between Church and science. Through his observations, he strengthened the Copernican theory, asserting that the Earth revolves around the Sun and not the other way around (Rubio, n.d.). This heliocentric theory was one of the most significant scientific revolutions in the history of science, changing the previous paradigm and making people realize they were not the center of the cosmos but part of a celestial body, among others, revolving around a star. However, it's important to note that he was mistaken in thinking the Sun was the center of the Galaxy (Rubio, n.d.). Indeed, according to Rubio (n.d.), the Sun is the heart of the Solar System, but today it's known that the Sun orbits around larger celestial objects, and its position in the Milky Way is rather peripheral. Telescope Improvement Galileo Galilei is often incorrectly credited with inventing the telescope (Redd, 2017). He did not invent the telescope from scratch since similar devices with lenses that magnified objects already existed (Rubio, n.d.). However, according to Rubio (n.d.), it was Galileo Galilei's insight that made it possible to optimize these devices, giving rise to the first telescope as known today, an instrument capable of magnifying celestial bodies up to 30 times. Observations of the Sky Thanks to the development of his telescope, Galileo Galilei is recognized for having observed the sky in a way that no one had achieved before (Rubio, n.d.). He pioneered the observation of lunar craters, sunspots, the four largest satellites of Jupiter, the phases of Venus, and other astronomical phenomena and bodies (Rubio, n.d.). Finally, in line with Cajal (n.d.), the telescope revealed that the cosmos contained a much greater number of stars than those visible to the naked eye. Laws of Motion Galileo Galilei is acknowledged as an inspiration and precursor to the laws of motion, later formulated by the English physicist and mathematician Isaac Newton (Rubio, n.d.). Galilei concluded that all bodies, regardless of their size or mass, accelerate at the same rate (Cajal, n.d.). Similarly, he developed the concept of motion in terms of velocity by implementing inclined planes. Additionally, he formulated the concept of force as the cause of motion and established that the natural state of an object is either at rest or in uniform motion. For example, objects always have a velocity, and sometimes this velocity has a magnitude of zero, equivalent to being at rest. Finally, according to Cajal (n.d.), Galilei postulated that objects resist changes in motion, a concept known as inertia. Development of Mathematics During his adolescence, Galileo Galilei had a deep love for mathematics and believed that they could describe the laws of how the world worked (Rubio, n.d.). Mathematics were a fundamental tool for understanding nature because the world was governed by numbers. Therefore, according to Rubio (n.d.), he was one of the first scientists to base his research on mathematics, using numbers as tools to analyze and understand natural phenomena. Precursor of the Thermometer Galileo Galilei is credited with the creation of the precursor to the thermometer, known as the thermoscope (Rubio, n.d.). This device consisted of a tube ending in a large sphere, filled with water or alcohol (Aguirre, 2019). It used hot air to move the water through the tube, marked with a range of temperatures. According to Aguirre (2019), this discovery was the basis for the development of modern thermometers, making it a highly significant finding. References Cajal, A. (s.f.). Galileo Galilei: biografía, aportes y obras. Lifeder. Recuperado 16 de noviembre de 2021, de https://www.lifeder.com/aportaciones-galileo-galilei/ Farias, I. (2021). Principales aportaciones de Galileo Galilei a la ciencia. Psicocode. Recuperado 16 de noviembre de 2021, de https://psicocode.com/ciencia/aportaciones-galileo-galilei/ Fernández, T., & Tamaro, E. (2004). Galileo Galilei. Biografías y Vidas. Recuperado 16 de noviembre de 2021, de https://www.biografiasyvidas.com/monografia/galileo/ Redd, N. T. (2017). Galileo Galilei: Biography, inventions & other facts. Space.Com. Recuperado 17 de noviembre de 2021, de https://www.space.com/15589-galileo-galilei.html Rubio, N. M. (s. f.). Galileo Galilei: biografía y aportes a la ciencia de este investigador. Psicología y Mente. Recuperado 16 de noviembre de 2021, de https://psicologiaymente.com/biografias/galileo-galilei