For those who have lived true to their convictions, who have worked to bring happiness to others, death can come as a comforting rest, like the well-earned sleep that follows a day of enjoyable exertion. You can see how age enters the picture now: A lifespan quota can only summarize the best we can do nowadays; it cannot set a standard for our aspirations.
We should establish laws and practices that protect both. We mourn, because their value was not in what they were made of, but the delicate arrangement of what they were and where they had come from. Death can be defined in a number of ways, medically, biologically, even legally.
This can come early, or naturally; forced, or begged for. Life and consciousness have quite a close relationship looking at it from this perspective.
It is unimaginative to assume that our only choices are between "a way of life, health, aging, and death exactly as it is today" and "eternal tyranny".
There are many arguments as to what death really is, and especially as to what death means. In detail, no one is felled by diseases, or accidents, or homicide, or old age. But we are not stamped with expiration dates which make it easy to decide when we are supposed to die; instead, deciding when we ought to die forms a part of our incessant self-authoring nature — finding if, and when, to frame an ending.
Indeed, if everyone is allowed to choose how long they live, then many will undoubtably choose to live longer. Knowing that we have to die, I am determined to live my life properly, deeply. Do not stand at my grave and weep. We should work directly to extend the limits of healthy human lifespans.
Believe in your own individual power to alter the progress of society. But speaking to you now as a friend, I ask you to reconsider whether death gives meaning to life.
Yet if you believe that death is good not because of its nature but because it is somehow part of our heritage, then you must explain how nature contrived to produce a heritage which is worth preserving. We might ask an evolutionary biologist: Imagine that an oracle has passed away, leaving behind a record of all of their judgements made in life.
This explanation treats life as a quantity which every person is owed in a standard amount, e. It takes more than health care to keep individuals alive. Our social bonds are catalyzed by the possibility of being hurt, of becoming incapacitated, of dying.
Death, to some is simply a rite of passage onto another life, while to others, death can be a solid end. But these stopgap measures will only postpone the problem, not solve it.
The question of whether you have a natural expiration date is superceded by the question of how you would tell the difference between an expiration date and a challenge you ought to survive. Are these beautiful things, without which our lives would be incomplete?
To be sure, these will be the exceptional cases rather than the rule, but it is important to note that the policy is not intrinsically ageist. We should build a society in which accidents of poor health or restrictive living conditions no longer inferfere with this capability. Simply because of this trend, we will often preferentially treat young people over old people — yet we always grant all of them equal weight as persons.
The citizens of this world are not obligate immortals — prohibited from dying; instead, they are simply in control of their own lifespans. We can call this the policy of marginal benefit.
What could be the line between premature death and non-premature death? Thus, for example, we uphold the value of freedom of expression, even when we disagree with what someone is saying. They worry that, given more time to live, they will run out of fulfilling projects, or find life bland and repetitive, or lose touch with society, or find that they have nothing to contribute and that no one wants what they have to offer.
Why do our bodies break down as we age? Or maybe you can think of a third alternative — different from both our current society and the amortal society I describe — which you would like better still. I know that adopting the entitlement to life may be very difficult.
More science is looked into in the basis of this argument, as solid, logical reason defines life from this point of view. In particular, the entitlement to life has two parts: Even the most famous among us become mostly myth after one generation. We do not always get to choose when we die, but each of us is the only one who can mark an imminent occasion as "the right time to die" — you decide whether the time is right or too soon or too late.
Properly being living life and enjoying life, not being sucked in by your surroundings and thought. When a library is burned or an ancient vase shattered, we do not celebrate how their materials have been recycled into nature.Free essay on Death and Life Philosophy available totally free at fresh-air-purifiers.com, the largest free essay community.
Death should therefore be appreciated, like life, as a blessing. Buddhism views death as a period of rest, like sleep, by which life regains energy and prepares for new cycles of living.
Thus there is no reason to fear death, to hate or seek to banish it from our minds. - Death and the Regeneration of Life Death and the Regeneration of Life written by Maurice Bloch and Jonathan Parry focuses on the significance of symbols of fertility and rebirth in funeral rituals.
Their book includes many theories that anthropologist have studied with the idea of life and death. Life and death are two related terms. But we people cannot face the fact that we have to die one day.
We always try to avoid the fact and think death as something unnecessary in life or undesirable/5(4). Life after death is a topic of controversy in which Bertrand Russell and John Hick discusses the idea of whether it is possible to have life after death. Russell addresses his argument against the idea through his brief essay titled “The Illusion of Immortality” ().
Short Essays on Life and Death by Dylan Holmes is licensed under a Creative Commons Attribution-NoDerivatives International License. (You may make and distribute verbatim copies of this work, even commercially, as long as you preserve this notice.).Download