Commentary on Alphonso Lingis’s article, The World as a Whole

Death is the most inevitable and unknown aspect of life. It is unescapable, and by most of today’s population, it is feared in the utmost regard. Our materialistic views and constant desertion of religious ideals has forced our society to view death as an ultimate end. Socrates and St. Augustine’s views on death differ from many views on the subject in 2017, however, for their time, these men had the power to influence a plethora of individuals with their theories. For Socrates, death should never be feared and should be considered a blessing if our souls were to ascend to heaven, or death could be an extensive slumber without any dreaming whatsoever. With

Phaedo – the existence and nature of the afterlife and the immortality and reincarnation of the soul

Martin Heidegger defines death as an “ownmost possibility of Da-sein,” in that it is non- relational potentiality-of-being that is certain yet indefinite but is “not to be bypassed.”2 As an ownmost possibility, every human being’s experience of death differs from one another due to the fact that one lives out his or her life differently. Even with the way one follows a routine of waking up in order to eat and carry out daily tasks and recuperating the energy one exhausted in sleep, every person creates a form of meaning in one’s daily encounters, which individualizes one person from another in these unique

Terror management theory (TMT) asserts that human beings have natural tendency for self-preservation if there is threat to one’s well–being (Greenberg, Solomon, & Pyszczynski, 1997). It notes that we are the cultural animals that pose self-awareness on the concept of past and future, as well as the understanding that one day we will die. We concern about our life and death but aware that it is unexpected by everything. The worse matter is that we become aware of our vulnerability and helplessness when facing death-related thoughts and ultimate demise (Pyszczynski & Greenberg, 1992). The inevitable death awareness or mortality salience provides a ground for experiencing the existential terror, which is the overwhelming concern of people’s

Austrian-British philosopher Ludwig Wittgenstein once said, “The real question of life after death isn 't whether or not it exists, but even if it does what problem this really solves.” The idea that death is inevitable is well known by everyone, yet no one is certain as to what happens afterwards. Even though the subject of life after death has been argued for centuries by many philosophers and theologians. In the article Sign Here If You Exist, Jill Sisson Quinn adequately employs figurative language, rhetoric questionings, and personal anecdotes to demonstrate a controversial argument on the topic of life after death.

As I read the reading “death”, I can conclude that the main idea for this reading that the author wants his readers to believe that the death is not something scary. We all should not be afraid about the fact that our bodies will cease to exist after death.

In this article the meaning of Existentialism is explained as the author, Randall Niles, describes how existentialism is a 20th century philosophy that centers itself on the analysis of human existence. He explains the popular slogan “existence precedes essence” by the very first founders of Existentialism, Jean Paul Sartre. The notion of the slogan is described by explaining how humans come into existence when they are first born, and spend their lifetime changing their essence and nature so it satisfies them. The philosophy of Existentialism is further analysed by explaining how humans find themselves and the ultimate meaning of their life by acknowledging their responsibility and making decisions accordingly. Moreover, it also explains

By biological logic, we human beings will face death sooner or later in our life and death has its very own ways to approach us - a sudden deadly strike, a critical sickness, a tragic accident, a prolonged endurance of brutal treatment, or just an aging biological end. To deal with the prospect of death come different passive or active reactions; some may be scared and anxious to see death, some try to run away from it, and some by their own choice make death come faster. But Viktor Frankl, through his work Man’s Search for Meaning, and Bryan Doyle; in his essay “His Last Game” show us choices to confront the death, bring it to our deepest feelings, meaningful satisfaction. To me, the spirit of the prisoners at deadly concentration camps, Frankl’s Logotherapy theory of “. . . striving to find a meaning in one’s life is the primary motivational force in man.” (99), as well as the calmness of Doyle’s brother on his last ride, like an awaken bell, remind us of how precious life is, how we should find the significance in every act of living, determine to live a meaningful life at any circumstances; hence, when death comes, we can accept it without anxiety nor regrets.

Jean Paul Sartre's Existential philosophy posits that is in man, and in man alone, that existence precedes essence. Simply put, Sartre means that man is first, and only subsequently to his “isness” does he become this or that. The implication in Sartre's philosophy is that man must create his own essence: it is in being thrown into the world through consciounsess intent, loving, struggling, experiencing and being in the world that man is alllowed to define itself. Yet, the definition always remains open ended: we cannot say that a human is definitively this or that before its death and indeed, it is the ultimate nothingness of death that being is defined. The concepts that Sartre examines in Being and Nothingness

Heidegger takes up an old idea that death is not the event which ends life but a profound reality which in-forms it, and he seeks to take this truth so fully into our being that we are compelled to embrace authentic existence and leave the world of false sociableness (Dollimore 161-162)

"If we affirm life and live in the present as fully as possible, however, we will not be obsessed with the end of life"(Corey p.153). This is the way of thinking for the existential theorist when it comes to patients who deal with death anxiety. Dr. Yalom dealt with this issue when he did a study on bereavement. He put an ad in the

Within all these theoretical standpoints, the theme and process of coming to terms with death and relationship could be regarded as the essence of an existential quest; one

Much attention has been paid to the notion of Recognition in the Master-Slave dialectic. However, the beginning of the path towards true recognition is marked itself by the recognition of finitude or death. The very freedom from embeddedness in natural origins of which self-consciousness is capable is intimately tied to its confrontation with the "absolute Master," death. In this dialectical move, Hegel has articulated one of the most profound and paradoxical truths of human existence, namely that an awareness of death and finitude is the inception of man's potential differentiation of self from his natural origins and the beginning of man's self-consciousness. Not only that: by the cunning of reason man's mortality is the vehicle through which natural Life redeems itself from its incarceration 'in-itself.' Thus, the very actualization of man's differentiation of self from nature which takes place in work is, as I shall show, a kind of internalization and transformation of that very finitude. Only as such, can self-consciousness realize its true self.

Aristotle and Heidegger have conflicting views on what a human or beings are. Although, there are some similarities to each of their set of ideas. Aristotle has a clear hierarchical framework classifying the differences between humans, animals, and plants. Heidegger opposes this strict definitions by discussing this idea of “Dasein” which states of being there. Although, their approaches to this topic are different with the types of question one asks and how they theorize about what is a being. There is key similarities that they discuss almost two thousand years apart. Aristotle and Heidegger are two philosophers that have tackled the enormous question, what is it to be a being? This paper discusses the two different approaches to defining this long standing question.

The abstract idea of life cannot be explained by such simple ideas as being animated, breathing, or speaking. Ordinary machines in this century can perform all of these basic functions. The quandary with defining death is not as abstract and elusive as that of life. The problem of defining life and death has plagued philosophers and the religious bodies for thousands of years for one reason; each philosophy or religion has tried to define the meaning of life and death from only their certain perspective. The seemingly appropriate approach to this problem would be to understand the ideas presented in various philosophies and religions and through this knowledge create a new definition for each idea of life