Thus, both the "crisis of aging" and what can be designated as the "crisis of death", a person fixes in a sense by himself, – as a line when there are no resources, time and effort to implement something conceived that gives a justified meaning, and life will pass without it. But in order for this to be experienced as a tragedy, it is necessary to reinforce it with ideas about the insolvency of a past life (about "wasted and pointlessly wasted time") and the inability to comprehend a certain critical value of the semantic spectrum of death. However, the first still does not happen so often, because rethinking the life path, referring to past experience, always has a chance to find valuable, important, right in life, at least acceptable meanings, "versions of yourself". In this regard, it would be appropriate to quote the words of Sapogova: "youth can be correlated with an existential "willingness / courage to become" (in potency – everything a person wants and can do), maturity – with "willingness / courage to be" (that is, to live the way he has become, or change to be again), then the subsequent ages – with "willingness / courage to understand", to take place in their already "become" quality and accept the realized meanings of their becoming and being."18
When a person comes to the perception of old age, dying and death as a "gift presented to himself"19, then the external frightening attributes appear in a more voluminous form, and not only as a "sign of trouble". Achieving such a level, of course, requires from a person the actualization of hermeneutic (internal) resources, the manifestation of the completeness of the "human" and their direction to the building of meanings, such work is an act of great human courage (and more than in youth or adulthood). As F. Petraka accurately said "old age is a time of exposing the meaning of all human goals, demonstrating their nobility or insignificance."20
"Pragmatic" classification of types of death
Further in our study, we will adhere to a less academic line21 of presentation (which does not mean less scientific value of the work) both because of some "absurdity" of attempts to pack the content of the sacrament of the last stage of a person's life path into the "dry" language of science, and in order to increase the practical applicability of labor, making it more "alive".