The As A Sense Of Wholeness

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

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.

Before connecting a person’s fear of death to personal identity, one must first understand the problem of personal identity, which is how is personhood defined and by what criterion is the sameness of identity over time and throughout change identified. The two main theories that attempt to resolve the problem of personal identity are ego theory and bundle theory. Ego theory endorses or espouses a view that there is a stable subject of experiences. Bundle theory means that the self is truly a long line of impressions based off other impressions. He says, “ordinary survival is about as bad as being destroyed and having a Replica,” exemplifying his theory that we are already living with a replica of ourselves from the past

Death is one of the most avoided topics because of the finality that comes with it and the fear of the unknown after death. However, there are quite a number of authors such as AtulGawande, Elisabeth Kubler-ross and Ira Byock who have attempted to go ahead and deal with death as a topic and other connected topics.Each of these authors have delved into one of the most revered topics that is death including related topics that come with it such as the dying process itself. Ira Byock’s Dying well: Peace and possibilities at the end of life is a book that looks at the moment prior to death when an individual is terminally sick and is at the point of death. A

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

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.

As I searched for an editorial to write on, the Op-Ed, “What Our Cells Teach Us About a ‘Natural’ Death,” immediately caught my eye. It may have been due to recent events that left death on my mind, or the alien combination of ‘natural’ and ‘death’. Nonetheless, Warraich’s piece snagged my attention. His article provides an interesting interpretation of death and human relations towards the sore subject, and gives a sound argument to support it.

87 Thomas Nagel starts his gathering of articles with a most interesting discussion about death. Death being a standout amongst the most clearly imperative subjects of consideration, Nagel takes an intriguing approach as he tries to define the truth as to whether death is or is not a damage for that single person. He starts by taking a gander at the very common perspectives of death that are held by a great many people in the world, and lets us know that he will talk of death as the "Unequivocal and permanent end to our existence" and looks at the actual nature of death itself. The first view that Nagel chooses to talk about is the perspective that death is awful for us on the grounds that it denies us of more life.Nagel gives an example of death and being in a coma before dying. Looking now at what is not good about death rather than what is great about life, Nagel shows a few evident thoughts in regards to this point. So death is awful in light of the fact that it denies us of these encounters, not on account of the genuine condition of death is terrible for us. The second issue is that which needs to do with who the subject of mischief brought on by death is, and when

Death is preparing the reader for the novel’s subject by acknowledging that the living always feel as if they owe the dead. Sometimes it is more sad to see the leftover humans and their guilt. Throughout

Death is inescapable and shows no partiality or distinction. The author had his first encounter with death when he was four years old. About ten years later he would lose his mother to diabetes. Eighteen years later death struck again. He lost his dad to a battle with cancer over the course of four months. This happened two weeks prior to his wedding. Ten months later the author would deal with the deal of his mother-in-law.

Both philosophers and non-philosophers stand on a level of equality with respect to death. There are no experts on death, for there is nothing to know about it. Even those who study the death process have no edge on the rest of us. We are all equals in thinking about death, and we all begin and end thinking about it from a position of ignorance. One trouble with discussing this topic is the instinctive fear of death. We tend to avoid death in our thoughts and actions. However, if we could forget our fears for a minute, we could see more clearly how interesting the concept actually is from a more detached point of view. One of the most interesting views on death comes from an ancient Greek philosopher, Socrates. In the texts that are going to be analyzed in this essay, Apology and Phaedo, are the retellings of words and thoughts of Socrates by Plato, a pupil and admirer of Socrates. Both texts lecture about the topic of death and though both are the thoughts of Socrates at different times of his life, they have similar and contrasting views on the outlook of death.

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)

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

I believe there is a soul, which also is the mind, and a physical body. The argument that supports my belief the best will generate from the concept of a persons thoughts. I reject the belief that everything that is real must be in physical form.

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