Master Argument On Death

Joel Kupperman in Six Myths about the Good Life: Thinking About What Has Value evaluates that humans as a whole want more comfort and pleasure in life as he it “may represent a tendency that is wired into normal human nature” (Kupperman 1). Through the explanation of pleasure as well as its arguable counterpart, suffering and the discussion of their values in addition to the counterargument of hedonic treadmill, Kupperman’s views about the role of pleasure in living a good life can be strongly supported and evaluated.

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.

In this book that tries to understand the cultural connotation behind the rhetoric of escapism and its noun of the escapist, the author tries to correlate the word’s significance with the growth and evolution of human character as well as the connection of death itself. Her argument revolves around the notion that there are various types of escapism and some of which include the traditional and dynamic type. The traditional form of escapism focuses on the idea that a character is trying to escape his current situation but comes to the realization that death is the only end goal and thus begins questioning the different systems that transcend death. The dynamic form focuses on the speculation that characters who seek death willingly are, in

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)

Nagel provides a complete a thorough argument against the hedonist position by explaining that one can be harmed without suffering, one can suffer post-mortem, and it is not the bad nor the good momentary conscious experiences that judge our lives but our projects, goals, ambitions, history, and possibility.

Abstract The author’s perception and treatment of Everyman are that each individual need to prepare for it by repenting, following God, and doing good works. The author’s perception is that at the end of the day one cannot take anything or anyone with them when they die. The only entity someone can take is their actions and how they use the resources that are given to them. Those who put God before everything and perform good works will enjoy eternity with Him, but those who enjoy only the pleasures of life and forget God, will not. The author’s main message throughout the play is to not fearful of death but know that one day everyone will die, so do as much good as one can, repent of one’s sins, and to put God first. Keywords: author, perception, treatment, death The Author’s Perception and Treatment of Death in Everyman In the late fifteenth century, an unknown author wrote a morality play called Everyman. According to Pearson, a morality play during the Medieval period would communicate a moral lesson and make it so simple that both illiterate and well-educated audiences could both understand the lesson (Adu-Gyamfi, 2016). One may believe that the author of Everyman want to communicate to the audience that everyone will receive judgment the actions they commit on Earth. The author’s perception of death is that God is the only one who has the power to control when each individual die, so if one has a relationship with Him one should not be fearful death. The author

Mortality salience is a product of the terror management theory its ideas are based in the existential anxiety that is kept at bay by an individuals cultural worldview and sense of self-esteem.(Cite Ernest becker and pshcy) Mortality salience leads to negative attitudes and agressiveness against other ideological worldviews. (Cite ernest becker psyc) Therefore, Terror managament theory provides evidence to the idea that humans build societies through a variety of symbolic systems;laws, religion and culture are examples of ways in which meaning-making is applied to individuls to combat the terror of death on a collective, large scale. On an individual level, terror managemnt theory helps to alleviate death anxiety and terror by bolstering invidual self-esteem . Through this, we can escape the fear of “extinction with insignificance” (CITE Endings).

What argument does he provide for why we should not fear death? What is the ethical purpose of this argument for how we should live our lives? Do you agree with Epicurus’s views? Why or why not?

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

Death and the value of life According to Epicurus death is nothing to us. His claim is not only that we should not fear death as much as we do, but that any fear of death is irrational. Death cannot touch the victim as, by the time death is here, the victim is gone. Epicurus' argument has fascinated philosophers for centuries and has inspired a fruitful literature about the badness of death in the last decades.

When faced with the inevitable fate of death, the reaction of the population is very different because of their relation to life. Some men did not stop for death; they “hurried to and from” grinding their teeth in anger, which indicated their frustration in their inability to change the inevitable. Some “hid their eyes and wept” because of their unwillingness to accept the end while others rested “Their chins upon their clinched hands.” The latter watched their world fall apart bravely and smiled at their fate.

Death is an issue that everyone contemplates at some point in their lives. For many, the topic conjures feelings of fear and worry and reminds them of their mortality. Furthermore, the issue of death brings up a multitude of ethical questions. What is death? Is it ever permissible to kill one 's self or another human being? What constitutes a good life? And perhaps chief among them: Is death always bad? Thinkers of all stripes have struggled with this question and attempted to provide answers. Two people who have explored this question are Simon Blackburn and Martin McDonagh. The former in his book Being Good and the latter in his play The Pillowman. In his play, McDonagh packs his prose with moral questions and ethical dilemmas. The

In part one of our book, “The Good Life,” we studied five different philosopher’s viewpoints on what is needed in order for a person to have a good, fulfilling life. They all included the concepts of pleasure and happiness to some extent in their theories, but they all approached the ideas in different ways. The two hedonists we studied, Epicurus and John Stuart Mill, place heavy emphasis on the importance of pleasure. They both believe that pleasure is a necessity in the ideal life. Jean Kazez agreed with their viewpoints in her theory and said that happiness was a necessity for a good life. Epicurus and Mill also argue that there is nothing else that we ultimately desire beyond pleasure and that it is an intrinsic good.

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

That’s why most of us become selfish. But as I go to the deep understanding about the hedonism, I conclude that every one of us has selfishness in our body that we can’t remove in our own body even we don’t meet our happiness or pleasure in our life because it is natural to all of us to have it, but it is up to us if we will use it in good or evil things in this world. Because the Hedonism that we experience or the selfishness that we experience may be the absence of good things that we should do. Also, I conclude that the most important among the Pleasure and pain, is the pleasure is the most important to all of us because according to Aristippus “hedonism is the most important pursuit of pleasure over pain”, but in any happiness that we receive or experience there is always sadness or pain in all because all of us have selfishness in our body. That’s why even we want to be happy until we have pleasure in our body it is useless to meet our true happiness in life because in every pleasure that we feel for our self or even to other there is always selfishness present in our lives in the