Is Death A True Eternal Life?

Life and human fortune was very instable in Mesopotamians’ eyes. People just observed death and afterlife from a distance and some made them into a series of myths. For instance, “The Epic of Gilgamesh” expresses its idea on eventual death. No matter how hard Gilgamesh tries to lengthen his life, his death is predestined. The Mesopotamians viewed afterlife as an inevitable end.

The philosophical question being asked already introduces the finitude of human existence, since, according to Martin Heidegger human beings, as Da-sein, exist “as thrown being(s)-toward-its-end,”1 recognizing death is recognized as a possibility of Da-sein. However, it is important to define death in Heidegger’s context because he establishes the idea that death is a reality that we, as human beings, encounter as a possibility of being. As such, the relation between death and authentic existence must also be clarified, so as to fully understand what it truly means to be Da-sein.

This explain that Enkidu is trying to point out how dangerous Humbaba is. Gilgamesh didn’t care how powerful Humbaba is because he believe that he could take anyone down, he didn’t care about Enkidu thoughts of Humbaba. “Gilgamesh opened his mouth to speak,/ say [to Enkidu:]/ why, my friend, do you speak like a weakling?/ with your spineless words you [make me] despondent.” (19). This shows that Gilgamesh is arrogant and immature, thinking he could defeat the monster himself without having any fear. Gilgamesh went back to the Uruk to make an announcement of battling Humbaba the vicious monster. Gilgamesh said, “I will conquer him in the Forest of Cedar:/ let the land learn Uruk’s offshoot is mighty!/ let me start out,/ I will cut down the Cedar./ I will establish for ever a name eternal!” (20). Next, Gilgamesh and Enkidu climbed up the hill into the forest to find Humbaba. They end up on the hillside to rest before the battle. Gilgamesh had his first dream, “[My friend, did you not call me? Why have I wakened ?]/ [Did you not touch me? Why am I startled ?]/ [Did a god not pass by? Why is my flesh frozen numb?]/ [My friend, I have had the first dream!]” (30). This symbolize fear, for the first time Gilgamesh experiencing the feeling of being afraid. Gilgamesh suddenly changed as he went onto a Journey to the Forest of Cedar. When Gilgamesh continue to see Humbaba knowing that he is

The concept of life after death has been around practically as long as life itself. Our beliefs about life after death can have a profound effect on our attitudes toward life. Most individual's beliefs about life after death are directly related to their cultural or religious affiliations. According to Montagu, "Of all the many forms which natural religion has assumed none probably has exerted so deep and far – reaching an influence on human life as the belief in immortality" (1955, p.15).

The author is praising Gilgamesh’s leadership by communicating his intellectual capabilities deserve respect. This, shows that ancient Mesopotamians believed that part of a great ruler’s value was revealed in their advanced intellectual capacities. The epic reveals that ancient Mesopotamia understood that the basis of a monarch’s legitimacy relied on the respect he carried for not only the beings whom he rules and those who rule over him, but also his knowledge.

Ancient societies’ life practices such as Mesopotamia and Egypt are depicted in The Code of Hammurabi translated by Theophile J. Meek and in The Ancient Egyptian Book of the Dead translated by R. Faulkner. The King of Babylon, Hammurabi himself in 1700 BCE, wrote The Code of Hammurabi containing severe two hundred and eighty two law codes that the whole society was to follow. Similarly to law codes, The Egyptian Book of the Dead was used in the New Kingdom that is around 1550 BCE to around 50 BCE, it also served as a platform way of life emphasizing on the afterlife rather than the present as in The Code of Hammurabi. Both The Code of Hammurabi and The Egyptian Book of the Dead display the consequences of living a just or unjust life in ancient Mesopotamia and Egypt. Although, while in The Code of Hammurabi punishments varied concurring to your social status, unlike in Egypt, where the granting of an afterlife was attainable for all. Ultimately, in both civilizations consequences would arise accordingly on how the masses lived their daily lives, but both The Code of Hammurabi and The Egyptian Book of the Dead provides us with insight on how a each respective society was kept in order.

Gilgamesh knew that Enkidu was just as magnificent as himself, so after his death When Gilgamesh knew death was around the corner he did not enjoy worldly pleasures, thus making him more god fearing.

One night during one of the king’s parties, an old lady found her way to this kingdom. Before she could even knock on the door of the king’s palace, two guards shoved in front of her and asked for her cause. She explained how she only wished to stay a night as she was on a long journey. They interrupted her, saying she was not worthy of being there. She was pushed to the ground. Angry, she left in a haste and ventured her way to the outskirts. As she did this, the guards went back in and informed the king of the visitor. The king simply laughed upon hearing the news and announced that peasants should know their place in society and continued feasting and partying.

First, the religious concept views death as the commencement of a new life (Campione, 2004). Next, the

men, hear me! Hear me, O elders of teeming Uruk, hear me! I shall weep

Solomon bust the door down and get them out” (239). “We was scart of Solomon

Gilgamesh developed his character from the beginning and the end of the epic which is also portrays a theme of identity. At the beginning, he was known as an evil and selfish king, but as the epic continues to the end he becomes an admired leader. The passage is shown here when Gilgamesh says to Urshanabi the ferryman, " 'Urshanabi, climb up on to the wall of Uruk, inspect its foundation terrace, and examine well the brickwork;, see if it is not of burnt bricks; and did not the seven wise men lay these foundations? One third of the whole is city, one third is garden, and one third is field, with the precinct of the goddess Ishtar. These parts and the precinct are all Uruk '" (Sanders 31). He wants to protect Uruk, his community, and is in the process of reconstructing from the flood 's aftermath. This supports Gilgamesh 's identity theme because he shows his new character as a helpful and kind leader who cares about the people in Uruk. Identity is not as an

The character Enkidu also shows a positive side of mortality. His rites of passage to society can be seen as a positive note to mortality, as it highlights the amenities of life. For example, his introduction to Shamhat and the enjoyment of sex for six nights in a row can be seen as positive amenity to humanity. This can be seen as a compare and contrast to his former animal state, where the “wild beasts of the steppe shunned his person” (I 189). The shunning is most likely due to the animals not understanding his sexual desires, as animals only mate for procreation. Moreover, the established relationship that Enkidu has with the gods can be seen as positive, mostly because he would not have had a deeper relationship with them in his wild state

In this paper, I will address Thomas Nagel’s asymmetry on death which states before one is born, lacking the goods of life is not a deprivation but rather can only be deprived of only after death due to the lack of lived experiences resulting in death causing harm to an individual. I plan to support this asymmetry through explaining that death as a marker for the end of one’s life results in harm to the individual through depriving them of future possibilities and the ability to live to their maximum potential compared to one’s birth which gives them the opportunity to achieve these possibilities. I will begin by providing a summary of Nagel’s asymmetry on death. Next, I will explain how birth marks the beginning of one’s life, and death marks

One of the most ancient mystery yet unsolved is the question pertaining to death and the afterlife. This mystery is one of the fundamental studies in both field of philosophy and religion. Comparing those who believe in a god-existing religion against those who don’t, we often see many differences in the answers relating to death. In the contrary, the similar answers to theist and atheist are evident strongly in two great thinkers and their works. The focus will be on Socrates’ speech in the Apology by Plato setting in 399 BCE and De Rerum Natura by Titus Lucretius 300 years later.