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5 moving, beautiful essays about death and dying

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It is never easy to contemplate the end-of-life, whether its own our experience or that of a loved one.

This has made a recent swath of beautiful essays a surprise. In different publications over the past few weeks,  I've stumbled upon writers who were  contemplating final days. These are, no doubt, hard stories to read. I had to take breaks as I read about Paul Kalanithi's experience facing metastatic lung cancer while parenting a toddler, and was devastated as I followed Liz Lopatto's contemplations on how to give her ailing cat the best death possible. But I also learned so much from reading these essays, too, about what it means to have a good death versus a difficult end from those forced to grapple with the issue. These are four stories that have stood out to me recently, alongside one essay from a few years ago that sticks with me today.

My Own Life | Oliver Sacks

As recently as last month, popular author and neurologist Oliver Sacks was in great health, even swimming a mile every day. Then, everything changed: the 81-year-old was diagnosed with terminal liver cancer. In a beautiful op-ed , published in late February in the New York Times, he describes his state of mind and how he'll face his final moments. What I liked about this essay is how Sacks describes how his world view shifts as he sees his time on earth getting shorter, and how he thinks about the value of his time.

Before I go | Paul Kalanithi

Kalanthi began noticing symptoms — "weight loss, fevers, night sweats, unremitting back pain, cough" — during his sixth year of residency as a neurologist at Stanford. A CT scan revealed metastatic lung cancer. Kalanthi writes about his daughter, Cady and how he "probably won't live long enough for her to have a memory of me." Much of his essay focuses on an interesting discussion of time, how it's become a double-edged sword. Each day, he sees his daughter grow older, a joy. But every day is also one that brings him closer to his likely death from cancer.

As I lay dying | Laurie Becklund

Becklund's essay was published posthumonously after her death on February 8 of this year. One of the unique issues she grapples with is how to discuss her terminal diagnosis with others and the challenge of not becoming defined by a disease. "Who would ever sign another book contract with a dying woman?" she writes. "Or remember Laurie Becklund, valedictorian, Fulbright scholar, former Times staff writer who exposed the Salvadoran death squads and helped The Times win a Pulitzer Prize for coverage of the 1992 L.A. riots? More important, and more honest, who would ever again look at me just as Laurie?"

Everything I know about a good death I learned from my cat | Liz Lopatto

Dorothy Parker was Lopatto's cat, a stray adopted from a local vet. And Dorothy Parker, known mostly as Dottie, died peacefully when she passed away earlier this month. Lopatto's essay is, in part, about what she learned about end-of-life care for humans from her cat. But perhaps more than that, it's also about the limitations of how much her experience caring for a pet can transfer to caring for another person.

Yes, Lopatto's essay is about a cat rather than a human being. No, it does not make it any easier to read. She describes in searing detail about the experience of caring for another being at the end of life. "Dottie used to weigh almost 20 pounds; she now weighs six," Lopatto writes. "My vet is right about Dottie being close to death, that it’s probably a matter of weeks rather than months."

Letting Go | Atul Gawande

"Letting Go" is a beautiful, difficult true story of death. You know from the very first sentence — "Sara Thomas Monopoli was pregnant with her first child when her doctors learned that she was going to die" — that it is going to be tragic. This story has long been one of my favorite pieces of health care journalism because it grapples so starkly with the difficult realities of end-of-life care.

In the story, Monopoli is diagnosed with stage four lung cancer, a surprise for a non-smoking young woman. It's a devastating death sentence: doctors know that lung cancer that advanced is terminal. Gawande knew this too — Monpoli was his patient. But actually discussing this fact with a young patient with a newborn baby seemed impossible.

"Having any sort of discussion where you begin to say, 'look you probably only have a few months to live. How do we make the best of that time without giving up on the options that you have?' That was a conversation I wasn't ready to have," Gawande recounts of the case in a new Frontline documentary .

What's tragic about Monopoli's case was, of course, her death at an early age, in her 30s. But the tragedy that Gawande hones in on — the type of tragedy we talk about much less — is how terribly Monopoli's last days played out.

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• Death And Dying

8 Popular Essays About Death, Grief & the Afterlife

Updated 05/4/2022

Published 07/19/2021

Joe Oliveto, BA in English

Contributing writer

Cake values integrity and transparency. We follow a strict editorial process to provide you with the best content possible. We also may earn commission from purchases made through affiliate links. As an Amazon Associate, we earn from qualifying purchases. Learn more in our affiliate disclosure .

Death is a strange topic for many reasons, one of which is the simple fact that different people can have vastly different opinions about discussing it.

Jump ahead to these sections: 

Essays or articles about the death of a loved one, essays or articles about dealing with grief, essays or articles about the afterlife or near-death experiences.

Some fear death so greatly they don’t want to talk about it at all. However, because death is a universal human experience, there are also those who believe firmly in addressing it directly. This may be more common now than ever before due to the rise of the death positive movement and mindset.

You might believe there’s something to be gained from talking and learning about death. If so, reading essays about death, grief, and even near-death experiences can potentially help you begin addressing your own death anxiety. This list of essays and articles is a good place to start. The essays here cover losing a loved one, dealing with grief, near-death experiences, and even what someone goes through when they know they’re dying.

Losing a close loved one is never an easy experience. However, these essays on the topic can help someone find some meaning or peace in their grief.

1. ‘I’m Sorry I Didn’t Respond to Your Email, My Husband Coughed to Death Two Years Ago’ by Rachel Ward

Rachel Ward’s essay about coping with the death of her husband isn’t like many essays about death. It’s very informal, packed with sarcastic humor, and uses an FAQ format. However, it earns a spot on this list due to the powerful way it describes the process of slowly finding joy in life again after losing a close loved one.

Ward’s experience is also interesting because in the years after her husband’s death, many new people came into her life unaware that she was a widow. Thus, she often had to tell these new people a story that’s painful but unavoidable. This is a common aspect of losing a loved one that not many discussions address.

2. ‘Everything I know about a good death I learned from my cat’ by Elizabeth Lopatto

Not all great essays about death need to be about human deaths! In this essay, author Elizabeth Lopatto explains how watching her beloved cat slowly die of leukemia and coordinating with her vet throughout the process helped her better understand what a “good death” looks like.

For instance, she explains how her vet provided a degree of treatment but never gave her false hope (for instance, by claiming her cat was going to beat her illness). They also worked together to make sure her cat was as comfortable as possible during the last stages of her life instead of prolonging her suffering with unnecessary treatments.

Lopatto compares this to the experiences of many people near death. Sometimes they struggle with knowing how to accept death because well-meaning doctors have given them the impression that more treatments may prolong or even save their lives, when the likelihood of them being effective is slimmer than patients may realize.

Instead, Lopatto argues that it’s important for loved ones and doctors to have honest and open conversations about death when someone’s passing is likely near. This can make it easier to prioritize their final wishes instead of filling their last days with hospital visits, uncomfortable treatments, and limited opportunities to enjoy themselves.

3. ‘The terrorist inside my husband’s brain’ by Susan Schneider Williams

This article, which Susan Schneider Williams wrote after the death of her husband Robin Willians, covers many of the topics that numerous essays about the death of a loved one cover, such as coping with life when you no longer have support from someone who offered so much of it. 

However, it discusses living with someone coping with a difficult illness that you don’t fully understand, as well. The article also explains that the best way to honor loved ones who pass away after a long struggle is to work towards better understanding the illnesses that affected them. 

4. ‘Before I Go’ by Paul Kalanithi

“Before I Go” is a unique essay in that it’s about the death of a loved one, written by the dying loved one. Its author, Paul Kalanithi, writes about how a terminal cancer diagnosis has changed the meaning of time for him.

Kalanithi describes believing he will die when his daughter is so young that she will likely never have any memories of him. As such, each new day brings mixed feelings. On the one hand, each day gives him a new opportunity to see his daughter grow, which brings him joy. On the other hand, he must struggle with knowing that every new day brings him closer to the day when he’ll have to leave her life.

Coping with grief can be immensely challenging. That said, as the stories in these essays illustrate, it is possible to manage grief in a positive and optimistic way.

5. Untitled by Sheryl Sandberg

This piece by Sheryl Sandberg, Facebook’s current CEO, isn’t a traditional essay or article. It’s actually a long Facebook post. However, many find it’s one of the best essays about death and grief anyone has published in recent years.

She posted it on the last day of sheloshim for her husband, a period of 30 days involving intense mourning in Judaism. In the post, Sandberg describes in very honest terms how much she learned from those 30 days of mourning, admitting that she sometimes still experiences hopelessness, but has resolved to move forward in life productively and with dignity.

She explains how she wanted her life to be “Option A,” the one she had planned with her husband. However, because that’s no longer an option, she’s decided the best way to honor her husband’s memory is to do her absolute best with “Option B.”

This metaphor actually became the title of her next book. Option B , which Sandberg co-authored with Adam Grant, a psychologist at the Wharton School of the University of Pennsylvania, is already one of the most beloved books about death , grief, and being resilient in the face of major life changes. It may strongly appeal to anyone who also appreciates essays about death as well.

6. ‘My Own Life’ by Oliver Sacks

Grief doesn’t merely involve grieving those we’ve lost. It can take the form of the grief someone feels when they know they’re going to die.

Renowned physician and author Oliver Sacks learned he had terminal cancer in 2015. In this essay, he openly admits that he fears his death. However, he also describes how knowing he is going to die soon provides a sense of clarity about what matters most. Instead of wallowing in his grief and fear, he writes about planning to make the very most of the limited time he still has.

Belief in (or at least hope for) an afterlife has been common throughout humanity for decades. Additionally, some people who have been clinically dead report actually having gone to the afterlife and experiencing it themselves.

Whether you want the comfort that comes from learning that the afterlife may indeed exist, or you simply find the topic of near-death experiences interesting, these are a couple of short articles worth checking out.

7. ‘My Experience in a Coma’ by Eben Alexander

“My Experience in a Coma” is a shortened version of the narrative Dr. Eben Alexander shared in his book, Proof of Heaven . Alexander’s near-death experience is unique, as he’s a medical doctor who believes that his experience is (as the name of his book suggests) proof that an afterlife exists. He explains how at the time he had this experience, he was clinically braindead, and therefore should not have been able to consciously experience anything.

Alexander describes the afterlife in much the same way many others who’ve had near-death experiences describe it. He describes starting out in an “unresponsive realm” before a spinning white light that brought with it a musical melody transported him to a valley of abundant plant life, crystal pools, and angelic choirs. He states he continued to move from one realm to another, each realm higher than the last, before reaching the realm where the infinite love of God (which he says is not the “god” of any particular religion) overwhelmed him.

8. “One Man's Tale of Dying—And Then Waking Up” by Paul Perry

The author of this essay recounts what he considers to be one of the strongest near-death experience stories he’s heard out of the many he’s researched and written about over the years. The story involves Dr. Rajiv Parti, who claims his near-death experience changed his views on life dramatically.

Parti was highly materialistic before his near-death experience. During it, he claims to have been given a new perspective, realizing that life is about more than what his wealth can purchase. He returned from the experience with a permanently changed outlook.

This is common among those who claim to have had near-death experiences. Often, these experiences leave them kinder, more understanding, more spiritual, and less materialistic.

This short article is a basic introduction to Parti’s story. He describes it himself in greater detail in the book Dying to Wake Up , which he co-wrote with Paul Perry, the author of the article.

Essays About Death: Discussing a Difficult Topic

It’s completely natural and understandable to have reservations about discussing death. However, because death is unavoidable, talking about it and reading essays and books about death instead of avoiding the topic altogether is something that benefits many people. Sometimes, the only way to cope with something frightening is to address it.

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How death shapes life

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Does the understanding that our final breath could come tomorrow affect the way we choose to live? And how do we make sense of a life cut short by a random accident, or a collective existence in which the loss of 5 million lives to a pandemic often seems eclipsed by other headlines? For answers, the Gazette turned to Susanna Siegel, Harvard’s Edgar Pierce Professor of Philosophy. Interview has been edited for length and clarity.

Susanna Siegel

GAZETTE: How do we get through the day with death all around us?

SIEGEL: This question arises because we can be made to feel uneasy, distracted, or derailed by death in any form: mass death, or the prospect of our own; deaths of people unknown to us that we only hear or read about; or deaths of people who tear the fabric of our lives when they go. Both in politics and in everyday life, one of the worst things we could do is get used to death, treat it as unremarkable or as anything other than a loss. This fact has profound consequences for every facet of life: politics and governance, interpersonal relationships, and all forms of human consciousness.

When things go well, death stays in the background, and from there, covertly, it shapes our awareness of everything else. Even when we get through the day with ease, the prospect of death is still in some way all around us.

GAZETTE:   Can philosophy help illuminate how death impacts consciousness?

SIEGEL: The philosophers Soren Kierkegaard and Martin Heidegger each discuss death, in their own ways, as a horizon that implicitly shapes our consciousness. It’s what gives future times the pressure they exert on us. A horizon is the kind of thing that is normally in the background — something that limits, partly defines, and sets the stage for what you focus on. These two philosophers help us see the ways that death occupies the background of consciousness — and that the background is where it belongs.

“Both in politics and in everyday life, one of the worst things we could do is get used to death, treat it as unremarkable or as anything other than a loss,” says Susanna Siegel, Harvard’s Edgar Pierce Professor of Philosophy.

Stephanie Mitchell/Harvard Staff Photographer

These philosophical insights are vivid in Rainer Marie Rilke’s short and stunning poem “Der Tod” (“Death”). As Burton Pike translates it from German, the poem begins: “There stands death, a bluish concoction/in a cup without a saucer.” This opening gets me every time. Death is standing. It’s standing in the way liquid stands still in a container. Sometimes cooking instructions tell you to boil a mixture and then let it stand, while you complete another part of the recipe. That’s the way death is in the poem: standing, waiting for you to get farther along with whatever you are doing. It will be there while you’re working, it will be there when you’re done, and in some way, it is a background part of those other tasks.

A few lines later, it’s suggested in the poem that someone long ago, “at a distant breakfast,” saw a dusty, cracked cup — that cup with the bluish concoction standing in it — and this person read the word “hope” written in faded letters on the side of mug. Hope is a future-directed feeling, and in the poem, the word is written on a surface that contains death underneath. As it stands, death shapes the horizon of life.

GAZETTE: What are the ethical consequences of these philosophical views?

SIEGEL: We’re familiar with the ways that making the prospect of death salient can unnerve, paralyze, or derail a person. An extreme example is shown by people with Cotard syndrome , who report feeling that they have already died. It is considered a “monothematic” delusion, because this odd reaction is circumscribed by the sufferers’ other beliefs. They freely acknowledge how strange it is to be both dead and yet still there to report on it. They are typically deeply depressed, burdened with a feeling that all possibilities of action have simply been shut down, closed off, made unavailable. Robbed of a feeling of futurity, seemingly without affordances for action, it feels natural to people in this state to describe it as the state of being already dead.

Cotard syndrome is an extreme case that illustrates how bringing death into the foreground of consciousness can feel utterly disempowering. This observation has political consequences, which are evident in a culture that treats any kind of lethal violence as something we have to expect and plan for. A glaring example would be gun violence, with its lockdown drills for children, its steady stream of the same types of events, over and over — as if these deaths could only be met with a shrug and a sigh, because they are simply part of the cost of other people exercising their freedom.

It isn’t just depressing to bring death into the foreground of consciousness by creating an atmosphere of violence — it’s also dangerous. Any political arrangement that lets masses of people die thematizes death, by making lethal violence perceptible, frequent, salient, talked-about, and tolerated. Raising death to salience in this way can create and then leverage feelings of existential precarity, which in turn emotionally equip people on a mass, nationwide scale to tolerate violence as a tool to gain political power. It’s now a regular occurrence to ram into protestors with vehicles, intimidate voters and poll workers, and prepare to attack government buildings and the people inside. This atmosphere disparages life, and then promises violence as defense against such cheapening, and a means of control.

GAZETTE: When we read about an accidental death in the newspaper, it can be truly unnerving, even though the victim is a stranger. And we’ve been hearing about a steady stream of deaths from COVID-19 for almost two years, to the point where the death count is just part of the daily news. Why is the process of thinking about these losses important?

SIEGEL: It might not seem directly related to politics, but when you react to a life cut short by thinking, “If this terrible thing could happen to them, then it could happen to me,” that reaction is a basic form of civic regard. It’s fragile, and highly sensitive to how deaths are reported and rendered in public. The passing moment of concern may seem insignificant, but it gets supplanted by something much worse when deaths are rendered in ways likely to prompt such questions as “What did they do to get in trouble?” or such suspicions as “They probably had it coming,” or such callous resignations as “They were going to die anyway.” We have seen some of those reactions during the pandemic. They are refusals to recognize the terribleness of death.

Deaths can seem even more haunting when they’re not recognized as a real loss, which is why it’s so important how deaths are depicted by governments and in mass communication. The genre of the obituary is there to present deaths as a loss to the public. The movement for Black lives brought into focus for everyone what many people knew and felt all along, which was that when deaths are not rendered as losses to the public, then they are depicted in a way that erodes civic regard.

When anyone dies from COVID, our political representatives should acknowledge it in a way that does justice to the gravity of that death. Recognizing COVID deaths as a public emergency belongs to the kind of governance that aims to keep the blue concoction where it belongs.

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Contemplating Mortality: Powerful Essays on Death and Inspiring Perspectives

The prospect of death may be unsettling, but it also holds a deep fascination for many of us. If you're curious to explore the many facets of mortality, from the scientific to the spiritual, our article is the perfect place to start. With expert guidance and a wealth of inspiration, we'll help you write an essay that engages and enlightens readers on one of life's most enduring mysteries!

Death is a universal human experience that we all must face at some point in our lives. While it can be difficult to contemplate mortality, reflecting on death and loss can offer inspiring perspectives on the nature of life and the importance of living in the present moment. In this collection of powerful essays about death, we explore profound writings that delve into the human experience of coping with death, grief, acceptance, and philosophical reflections on mortality.

Through these essays, readers can gain insight into different perspectives on death and how we can cope with it. From personal accounts of loss to philosophical reflections on the meaning of life, these essays offer a diverse range of perspectives that will inspire and challenge readers to contemplate their mortality.

The Inevitable: Coping with Mortality and Grief

Mortality is a reality that we all have to face, and it is something that we cannot avoid. While we may all wish to live forever, the truth is that we will all eventually pass away. In this article, we will explore different aspects of coping with mortality and grief, including understanding the grieving process, dealing with the fear of death, finding meaning in life, and seeking support.

Understanding the Grieving Process

Grief is a natural and normal response to loss. It is a process that we all go through when we lose someone or something important to us. The grieving process can be different for each person and can take different amounts of time. Some common stages of grief include denial, anger, bargaining, depression, and acceptance. It is important to remember that there is no right or wrong way to grieve and that it is a personal process.

Denial is often the first stage of grief. It is a natural response to shock and disbelief. During this stage, we may refuse to believe that our loved one has passed away or that we are facing our mortality.

Anger is a common stage of grief. It can manifest as feelings of frustration, resentment, and even rage. It is important to allow yourself to feel angry and to express your emotions healthily.

Bargaining is often the stage of grief where we try to make deals with a higher power or the universe in an attempt to avoid our grief or loss. We may make promises or ask for help in exchange for something else.

Depression is a natural response to loss. It is important to allow yourself to feel sad and to seek support from others.

Acceptance is often the final stage of grief. It is when we come to terms with our loss and begin to move forward with our lives.

Dealing with the Fear of Death

The fear of death is a natural response to the realization of our mortality. It is important to acknowledge and accept our fear of death but also to not let it control our lives. Here are some ways to deal with the fear of death:

Accepting Mortality

Accepting our mortality is an important step in dealing with the fear of death. We must understand that death is a natural part of life and that it is something that we cannot avoid.

Finding Meaning in Life

Finding meaning in life can help us cope with the fear of death. It is important to pursue activities and goals that are meaningful and fulfilling to us.

Seeking Support

Seeking support from friends, family, or a therapist can help us cope with the fear of death. Talking about our fears and feelings can help us process them and move forward.

Finding meaning in life is important in coping with mortality and grief. It can help us find purpose and fulfillment, even in difficult times. Here are some ways to find meaning in life:

Pursuing Passions

Pursuing our passions and interests can help us find meaning and purpose in life. It is important to do things that we enjoy and that give us a sense of accomplishment.

Helping Others

Helping others can give us a sense of purpose and fulfillment. It can also help us feel connected to others and make a positive impact on the world.

Making Connections

Making connections with others is important in finding meaning in life. It is important to build relationships and connections with people who share our values and interests.

Seeking support is crucial when coping with mortality and grief. Here are some ways to seek support:

Talking to Friends and Family

Talking to friends and family members can provide us with a sense of comfort and support. It is important to express our feelings and emotions to those we trust.

Joining a Support Group

Joining a support group can help us connect with others who are going through similar experiences. It can provide us with a safe space to share our feelings and find support.

Seeking Professional Help

Seeking help from a therapist or counselor can help cope with grief and mortality. A mental health professional can provide us with the tools and support we need to process our emotions and move forward.

Coping with mortality and grief is a natural part of life. It is important to understand that grief is a personal process that may take time to work through. Finding meaning in life, dealing with the fear of death, and seeking support are all important ways to cope with mortality and grief. Remember to take care of yourself, allow yourself to feel your emotions, and seek support when needed.

The Ethics of Death: A Philosophical Exploration

Death is an inevitable part of life, and it is something that we will all experience at some point. It is a topic that has fascinated philosophers for centuries, and it continues to be debated to this day. In this article, we will explore the ethics of death from a philosophical perspective, considering questions such as what it means to die, the morality of assisted suicide, and the meaning of life in the face of death.

Death is a topic that elicits a wide range of emotions, from fear and sadness to acceptance and peace. Philosophers have long been interested in exploring the ethical implications of death, and in this article, we will delve into some of the most pressing questions in this field.

What does it mean to die?

The concept of death is a complex one, and there are many different ways to approach it from a philosophical perspective. One question that arises is what it means to die. Is death simply the cessation of bodily functions, or is there something more to it than that? Many philosophers argue that death represents the end of consciousness and the self, which raises questions about the nature of the soul and the afterlife.

The morality of assisted suicide

Assisted suicide is a controversial topic, and it raises several ethical concerns. On the one hand, some argue that individuals have the right to end their own lives if they are suffering from a terminal illness or unbearable pain. On the other hand, others argue that assisting someone in taking their own life is morally wrong and violates the sanctity of life. We will explore these arguments and consider the ethical implications of assisted suicide.

The meaning of life in the face of death

The inevitability of death raises important questions about the meaning of life. If our time on earth is finite, what is the purpose of our existence? Is there a higher meaning to life, or is it simply a product of biological processes? Many philosophers have grappled with these questions, and we will explore some of the most influential theories in this field.

The role of death in shaping our lives

While death is often seen as a negative force, it can also have a positive impact on our lives. The knowledge that our time on earth is limited can motivate us to live life to the fullest and to prioritize the things that truly matter. We will explore the role of death in shaping our values, goals, and priorities, and consider how we can use this knowledge to live more fulfilling lives.

The ethics of mourning

The process of mourning is an important part of the human experience, and it raises several ethical questions. How should we respond to the death of others, and what is our ethical responsibility to those who are grieving? We will explore these questions and consider how we can support those who are mourning while also respecting their autonomy and individual experiences.

The ethics of immortality

The idea of immortality has long been a fascination for humanity, but it raises important ethical questions. If we were able to live forever, what would be the implications for our sense of self, our relationships with others, and our moral responsibilities? We will explore the ethical implications of immortality and consider how it might challenge our understanding of what it means to be human.

The ethics of death in different cultural contexts

Death is a universal human experience, but how it is understood and experienced varies across different cultures. We will explore how different cultures approach death, mourning, and the afterlife, and consider the ethical implications of these differences.

Death is a complex and multifaceted topic, and it raises important questions about the nature of life, morality, and human experience. By exploring the ethics of death from a philosophical perspective, we can gain a deeper understanding of these questions and how they shape our lives.

The Ripple Effect of Loss: How Death Impacts Relationships

Losing a loved one is one of the most challenging experiences one can go through in life. It is a universal experience that touches people of all ages, cultures, and backgrounds. The grief that follows the death of someone close can be overwhelming and can take a significant toll on an individual's mental and physical health. However, it is not only the individual who experiences the grief but also the people around them. In this article, we will discuss the ripple effect of loss and how death impacts relationships.

Understanding Grief and Loss

Grief is the natural response to loss, and it can manifest in many different ways. The process of grieving is unique to each individual and can be affected by many factors, such as culture, religion, and personal beliefs. Grief can be intense and can impact all areas of life, including relationships, work, and physical health.

The Impact of Loss on Relationships

Death can impact relationships in many ways, and the effects can be long-lasting. Below are some of how loss can affect relationships:

1. Changes in Roles and Responsibilities

When someone dies, the roles and responsibilities within a family or social circle can shift dramatically. For example, a spouse who has lost their partner may have to take on responsibilities they never had before, such as managing finances or taking care of children. This can be a difficult adjustment, and it can put a strain on the relationship.

2. Changes in Communication

Grief can make it challenging to communicate with others effectively. Some people may withdraw and isolate themselves, while others may become angry and lash out. It is essential to understand that everyone grieves differently, and there is no right or wrong way to do it. However, these changes in communication can impact relationships, and it may take time to adjust to new ways of interacting with others.

3. Changes in Emotional Connection

When someone dies, the emotional connection between individuals can change. For example, a parent who has lost a child may find it challenging to connect with other parents who still have their children. This can lead to feelings of isolation and disconnection, and it can strain relationships.

4. Changes in Social Support

Social support is critical when dealing with grief and loss. However, it is not uncommon for people to feel unsupported during this time. Friends and family may not know what to say or do, or they may simply be too overwhelmed with their grief to offer support. This lack of social support can impact relationships and make it challenging to cope with grief.

Coping with Loss and Its Impact on Relationships

Coping with grief and loss is a long and difficult process, but it is possible to find ways to manage the impact on relationships. Below are some strategies that can help:

1. Communication

Effective communication is essential when dealing with grief and loss. It is essential to talk about how you feel and what you need from others. This can help to reduce misunderstandings and make it easier to navigate changes in relationships.

2. Seek Support

It is important to seek support from friends, family, or a professional if you are struggling to cope with grief and loss. Having someone to talk to can help to alleviate feelings of isolation and provide a safe space to process emotions.

3. Self-Care

Self-care is critical when dealing with grief and loss. It is essential to take care of your physical and emotional well-being. This can include things like exercise, eating well, and engaging in activities that you enjoy.

4. Allow for Flexibility

It is essential to allow for flexibility in relationships when dealing with grief and loss. People may not be able to provide the same level of support they once did or may need more support than they did before. Being open to changes in roles and responsibilities can help to reduce strain on relationships.

5. Find Meaning

Finding meaning in the loss can be a powerful way to cope with grief and loss. This can involve creating a memorial, participating in a support group, or volunteering for a cause that is meaningful to you.

The impact of loss is not limited to the individual who experiences it but extends to those around them as well. Relationships can be greatly impacted by the death of a loved one, and it is important to be aware of the changes that may occur. Coping with loss and its impact on relationships involves effective communication, seeking support, self-care, flexibility, and finding meaning.

What Lies Beyond Reflections on the Mystery of Death

Death is an inevitable part of life, and yet it remains one of the greatest mysteries that we face as humans. What happens when we die? Is there an afterlife? These are questions that have puzzled us for centuries, and they continue to do so today. In this article, we will explore the various perspectives on death and what lies beyond.

Understanding Death

Before we can delve into what lies beyond, we must first understand what death is. Death is defined as the permanent cessation of all biological functions that sustain a living organism. This can occur as a result of illness, injury, or simply old age. Death is a natural process that occurs to all living things, but it is also a process that is often accompanied by fear and uncertainty.

The Physical Process of Death

When a person dies, their body undergoes several physical changes. The heart stops beating, and the body begins to cool and stiffen. This is known as rigor mortis, and it typically sets in within 2-6 hours after death. The body also begins to break down, and this can lead to a release of gases that cause bloating and discoloration.

The Psychological Experience of Death

In addition to the physical changes that occur during and after death, there is also a psychological experience that accompanies it. Many people report feeling a sense of detachment from their physical body, as well as a sense of peace and calm. Others report seeing bright lights or visions of loved ones who have already passed on.

Perspectives on What Lies Beyond

There are many different perspectives on what lies beyond death. Some people believe in an afterlife, while others believe in reincarnation or simply that death is the end of consciousness. Let's explore some of these perspectives in more detail.

One of the most common beliefs about what lies beyond death is the idea of an afterlife. This can take many forms, depending on one's religious or spiritual beliefs. For example, many Christians believe in heaven and hell, where people go after they die depending on their actions during life. Muslims believe in paradise and hellfire, while Hindus believe in reincarnation.

Reincarnation

Reincarnation is the belief that after we die, our consciousness is reborn into a new body. This can be based on karma, meaning that the quality of one's past actions will determine the quality of their next life. Some people believe that we can choose the circumstances of our next life based on our desires and attachments in this life.

End of Consciousness

The idea that death is simply the end of consciousness is a common belief among atheists and materialists. This view holds that the brain is responsible for creating consciousness, and when the brain dies, consciousness ceases to exist. While this view may be comforting to some, others find it unsettling.

Death is a complex and mysterious phenomenon that continues to fascinate us. While we may never fully understand what lies beyond death, it's important to remember that everyone has their own beliefs and perspectives on the matter. Whether you believe in an afterlife, reincarnation, or simply the end of consciousness, it's important to find ways to cope with the loss of a loved one and to find peace with your mortality.

Final Words

In conclusion, these powerful essays on death offer inspiring perspectives and deep insights into the human experience of coping with mortality, grief, and loss. From personal accounts to philosophical reflections, these essays provide a diverse range of perspectives that encourage readers to contemplate their mortality and the meaning of life.

By reading and reflecting on these essays, readers can gain a better understanding of how death shapes our lives and relationships, and how we can learn to accept and cope with this inevitable part of the human experience.

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student opinion

How Do You View Death?

Does thinking about your own mortality make you appreciate life? Or does the thought fill you with dread?

By Nicole Daniels

Note to Teachers: We don’t often take on the subject of death, but with the world experiencing a devastating pandemic, we thought this article might help students think about their own understanding of mortality.

This past year has been filled with death: More than 300,000 people in the United States and 1.6 million worldwide have died from the coronavirus.

Has the pandemic changed your understanding of death and dying? Have you had to grieve the death of a loved one? Has it made you consider your own mortality more? Has it made you appreciate the impermanence of life? Or have the staggering numbers made you feel numb?

In “ What Is Death? ,” Dr. BJ Miller writes about how the coronavirus pandemic has transformed our understanding of mortality and offers several frameworks for thinking about death:

This year has awakened us to the fact that we die. We’ve always known it to be true in a technical sense, but a pandemic demands that we internalize this understanding. It’s one thing to acknowledge the deaths of others, and another to accept our own. It’s not just emotionally taxing; it is difficult even to conceive. To do this means to imagine it, reckon with it and, most important, personalize it. Your life. Your death. Covid-19’s daily death and hospitalization tallies read like ticker tape or the weather report. This week, the death toll passed 300,000 in the United States. Worldwide, it’s more than 1.6 million. The cumulative effect is shock fatigue or numbness, but instead of turning away, we need to fold death into our lives. We really have only two choices: to share life with death or to be robbed by death. Fight, flight or freeze. This is how we animals are wired to respond to anything that threatens our existence. We haven’t evolved — morally or socially — to deal with a health care system with technological powers that verge on godly. Dying is no longer so intuitive as it once was, nor is death necessarily the great equalizer. Modern medicine can subvert nature’s course in many ways, at least for a while. But you have to have access to health care for health care to work. And eventually, whether because of this virus or something else, whether you’re young or old, rich or poor, death still comes. What is death? I’ve thought a lot about the question, though it took me many years of practicing medicine even to realize that I needed to ask it. Like almost anyone, I figured death was a simple fact, a singular event. A noun. Obnoxious, but clearer in its borders than just about anything else. The End. In fact, no matter how many times I’ve sidled up to it, or how many words I’ve tried on, I still can’t say what it is. If we strip away the poetry and appliqué our culture uses to try to make sense of death — all the sanctity and style we impose on the wild, holy trip of a life that begins, rises and falls apart — we are left with a husk of a body. No pulse, no brain waves, no inspiration, no explanation. Death is defined by what it lacks.

The essay continues:

Beyond fear and isolation, maybe this is what the pandemic holds for us: the understanding that living in the face of death can set off a cascade of realization and appreciation. Death is the force that shows you what you love and urges you to revel in that love while the clock ticks. Reveling in love is one sure way to see through and beyond yourself to the wider world, where immortality lives. A pretty brilliant system, really, showing you who you are (limited) and all that you’re a part of (vast). As a connecting force, love makes a person much more resistant to obliteration. You might have to loosen your need to know what lies ahead. Rather than spend so much energy keeping pain at bay, you might want to suspend your judgment and let your body do what a body does. If the past, present and future come together, as we sense they must, then death is a process of becoming. So, once more, what is death? If you’re reading this, you still have time to respond. Since there’s no known right answer, you can’t get it wrong. You can even make your life the answer to the question.

Students, read the entire article, then tell us:

How often do you think about the fact that you will die one day — that we all will? Does contemplating your own mortality make life more vibrant for you? Or does it fill you with dread?

How do you view death? Do any of the perspectives shared by Dr. Miller resonate with you? Do you see death as a medical condition? An anatomical process? A religious or spiritual experience? Or something else?

Dr. Miller asks: “What is death to you ? When do you know you’re done? What are you living for in the meantime?” How would you answer these questions and why?

Have you had any experience with death — the death of a loved one, a community member or someone you looked up to? How did that experience shape your understanding of death? How did it affect the way you live your own life, if at all?

Is death something that is easy for you to talk about with your family and community? Why or why not? Do you and your family have rituals — religious, secular or spiritual — that help you reckon with death and dying?

How well do you think our society deals with death? Are we able to look at the meaning of death — and its relation to life — with care and nuance? Or do we hide from and minimize it? How do you think we could confront the inevitability of death better?

About Student Opinion

• Find all our Student Opinion questions in this column . • Have an idea for a Student Opinion question? Tell us about it . • Learn more about how to use our free daily writing prompts for remote learning .

Students 13 and older in the United States and the United Kingdom, and 16 and older elsewhere, are invited to comment. All comments are moderated by the Learning Network staff, but please keep in mind that once your comment is accepted, it will be made public.

Nicole Daniels joined The Learning Network as a staff editor in 2019 after working in museum education, curriculum writing and bilingual education. More about Nicole Daniels

Reflections on Death in Philosophical/Existential Context

• Symposium: Reflections Before, During, and Beyond COVID-19
• Published: 27 July 2020
• Volume 57 , pages 402–409, ( 2020 )

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• Nikos Kokosalakis 1  

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Is death larger than life and does it annihilate life altogether? This is the basic question discussed in this essay, within a philosophical/existential context. The central argument is that the concept of death is problematic and, following Levinas, the author holds that death cannot lead to nothingness. This accords with the teaching of all religious traditions, which hold that there is life beyond death, and Plato’s and Aristotle’s theories about the immortality of the soul. In modernity, since the Enlightenment, God and religion have been placed in the margin or rejected in rational discourse. Consequently, the anthropocentric promethean view of man has been stressed and the reality of the limits placed on humans by death deemphasised or ignored. Yet, death remains at the centre of nature and human life, and its reality and threat become evident in the spread of a single virus. So, death always remains a mystery, relating to life and morality.

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What a piece of work is a man! how noble in reason! how infinite in faculty! In form and moving, how express and admirable! In action, how like an angel! in apprehension, how like a god! the beauty of the world! the paragon of animals! And yet, to me, what is this quintessence of dust? William Shakespeare ( 1890 : 132), Hamlet, Act 2, scene 2, 303–312.

In mid-2019, the death of Sophia Kokosalakis, my niece and Goddaughter, at the age of 46, came like a thunderbolt to strike the whole family. She was a world-famous fashion designer who combined, in a unique way, the beauty and superb aesthetics of ancient and classical Greek sculptures and paintings with fashion production of clothes and jewellery. She took the aesthetics and values of ancient and classical Greek civilization out of the museums to the contemporary art of fashion design. A few months earlier she was full of life, beautiful, active, sociable and altruistic, and highly creative. All that was swept away quickly by an aggressive murderous cancer. The funeral ( κηδεία ) – a magnificent ritual event in the church of Panaghia Eleftherotria in Politeia Athens – accorded with the highly significant moving symbolism of the rite of the Orthodox Church. Her parents, her husband with their 7-year-old daughter, the wider family, relatives and friends, and hundreds of people were present, as well as eminent representatives of the arts. The Greek Prime Minister and other dignitaries sent wreaths and messages of condolences, and flowers were sent from around the world. After the burial in the family grave in the cemetery of Chalandri, some gathered for a memorial meal. This was a high profile, emotional final goodbye to a beloved famous person for her last irreversible Journey.

Sophia’s death was circumscribed by social and religious rituals that help to chart a path through the transition from life to death. Yet, the pain and sorrow for Sophia’s family has been very deep. For her parents, especially, it has been indescribable, indeed, unbearable. The existential reality of death is something different. It raises philosophical questions about what death really means in a human existential context. How do humans cope with it? What light do religious explanations of death shed on the existential experience of death and what do philosophical traditions have to say on this matter?

In broad terms religions see human life as larger than death, so that life’s substance meaning and values for each person are not exhausted with biological termination. Life goes on. For most religions and cultures there is some notion of immortality of the soul and there is highly significant ritual and symbolism for the dead, in all cultures, that relates to their memory and offers some notion of life beyond the grave. In Christianity, for example, life beyond death and the eternity and salvation of the soul constitutes the core of its teaching, immediately related to the incarnation, death, and resurrection of Christ. Theologically, Christ’s death and resurrection, declare the defeat of death by the death and the resurrection of the son of God, who was, both, God and perfectly human (theanthropos). This teaching signifies the triumph of life over death, which also means, eschatologically, the salvation and liberation of humankind from evil and the injustice and imperfection of the world. It refers to another dimension beyond the human condition, a paradisiac state beyond the time/space configuration, a state of immortality, eternity and infinity; it points to the sublimation of nature itself. So, according to Christian faith, the death of a human being is a painful boundary of transition, and there is hope that human life is not perishable at death. There is a paradox here that through death one enters real life in union with God. But this is not knowledge. It is faith and must be understood theologically and eschatologically.

While the deeply faithful, may accept and understand death as passage to their union with God, Sophia’s death shows that, for ordinary people, the fear of death and the desperation caused by the permanent absence of a beloved person is hard to bear – even with the help of strong religious faith. For those with lukewarm religious faith or no faith at all, religious discourse and ritual seems irrelevant or even annoying and irrational. However, nobody escapes the reality of death. It is at the heart of nature and the human condition and it is deeply ingrained in the consciousness of adult human beings. Indeed, of all animals it is only humans who know that they will die and according to Heidegger ( 1967 :274) “death is something distinctively impending”. The fear of death, consciously or subconsciously, is instilled in humans early in life and, as the ancients said, when death is near no one wants to die. ( Ην εγγύς έλθει θάνατος ουδείς βούλεται θνήσκειν. [Aesopus Fables]). In Christianity even Christ, the son of God, prayed to his father to remove the bitter cup of death before his crucifixion (Math. 26, 38–39; Luke, 22, 41–42).

The natural sciences say nothing much about the existential content and conditions of human death beyond the biological laws of human existence and human evolution. According to these laws, all forms of life have a beginning a duration and an end. In any case, from a philosophical point of view, it is considered a category mistake, i.e. epistemologically and methodologically wrong, to apply purely naturalistic categories and quantitative experimental methods for the study, explanation and interpretation of human social phenomena, especially cultural phenomena such as the meaning of human death and religion at large. As no enlightenment on such issues emerges from the natural sciences, maybe insights can be teased out from philosophical anthropological thinking.

Philosophical anthropology is concerned with questions of human nature and life and death in deeper intellectual, philosophical, dramaturgical context. Religion and the sacred are inevitably involved in such discourse. For example, the verses from Shakespeare’s Hamlet about the nature of man, at the preamble of this essay, put the matter in a nutshell. What is this being who acts like an angel, apprehends and creates like a god, and yet, it is limited as the quintessence of dust? It is within this discourse that I seek to draw insights concerning human death. I will argue that, although in formal logical/scientific terms, we do not know and cannot know anything about life after/beyond death, there is, and always has been, a legitimate philosophical discourse about being and the dialectic of life/death. We cannot prove or disprove the existence and content of life beyond death in scientific or logical terms any more than we can prove or disprove the existence of God scientifically. Footnote 1

Such discourse inevitably takes place within the framework of transcendence, and transcendence is present within life and beyond death. Indeed, transcendence is at the core of human consciousness as humans are the only beings (species) who have culture that transcends their biological organism. Footnote 2 According to Martin ( 1980 :4) “the main issue is… man’s ability to transcend and transform his situation”. So human death can be described and understood as a cultural fact immediately related to transcendence, and as a limit to human transcendental ability and potential. But it is important, from an epistemological methodological point of view, not to preconceive this fact in reductionist positivistic or closed ideological terms. It is essential that the discourse about death takes place within an open dialectic, not excluding transcendence and God a priori, stressing the value of life, and understanding the limits of the human potential.

The Problem of Meaning in Human Death

Biologically and medically the meaning and reality of human death, as that of all animals, is clear: the cessation of all the functions and faculties of the organs of the body, especially the heart and the brain. This entails, of course, the cessation of consciousness. Yet, this definition tells us nothing about why only the human species, latecomers in the universe, have always worshiped their gods, buried their dead with elaborate ritual, and held various beliefs about immortality. Harari ( 2017 :428–439) claims that, in the not too distant future, sapiens could aim at, and is likely to achieve, immortality and the status of Homo Deus through biotechnology, information science, artificial intelligence and what he calls the data religion . I shall leave aside what I consider farfetched utopian fictional futurology and reflect a little on the problem of meaning of human death and immortality philosophically.

We are not dealing here with the complex question of biological life. This is the purview of the science of biology and biotechnology within the laws of nature. Rather, we are within the framework of human existence, consciousness and transcendence and the question of being and time in a philosophical sense. According to Heidegger ( 1967 :290) “Death, in the widest sense, is a phenomenon of life. Life must be understood as a kind of Being to which there belongs a Being-in-the-world”. He also argues (bid: 291) that: “The existential interpretation of death takes precedence over any biology and ontology of life. But it is also the foundation for any investigation of death which is biographical or historiological, ethnological or psychological”. So, the focus is sharply on the issue of life/death in the specifically human existential context of being/life/death . Human life is an (the) ultimate value, (people everywhere raise their glass to life and good health), and in the midst of it there is death as an ultimate threatening eliminating force. But is death larger than life, and can death eliminate life altogether? That’s the question. Whereas all beings from plants to animals, including man, are born live and die, in the case of human persons this cycle carries with it deep and wide meaning embodied within specific empirical, historical, cultural phenomena. In this context death, like birth and marriage, is a carrier of specific cultural significance and deeper meaning. It has always been accompanied by what anthropologists refer to as rites of passage, (Van Gennep, 1960 [1909]; Turner, 1967; Garces-Foley, 2006 ). These refer to transition events from one state of life to another. All such acts and rites, and religion generally, should be understood analysed and interpreted within the framework of symbolic language. (Kokosalakis, 2001 , 2020 ). In this sense the meaning of death is open and we get a glimpse of it through symbols.

Death, thus, is an existential tragic/dramatic phenomenon, which has preoccupied philosophy and the arts from the beginning and has been always treated as problematic. According to Heidegger ( 1967 : 295), the human being Dasein (being-there) has not explicit or even theoretical knowledge of death, hence the anxiety in the face of it. Also, Dasein has its death, “not in isolation, but as codetermined by its primordial kind of Being” (ibid: 291). He further argues that in the context of being/time/death, death is understood as being-towards-death ( Sein zum Tode ). Levinas Footnote 3 ( 2000 :8), although indebted to Heidegger, disagrees radically with him on this point because it posits being-towards death ( Sein zum Tode) “as equivalent to being in regard to nothingness”. Leaving aside that, phenomenologically the concept of nothingness itself is problematic (Sartre: 3–67), Levinas ( 2000 :8) asks: “is that which opens with death nothingness or the unknown? Can being at the point of death be reduced to the ontological dilemma of being or nothingness? That is the question that is posed here.” In other words, Levinas considers this issue problematic and wants to keep the question of being/life/death open. Logically and philosophically the concept of nothingness is absolute, definitive and closed whereas the concept of the unknown is open and problematic. In any case both concepts are ultimately based on belief, but nothingness implies knowledge which we cannot have in the context of death.

Levinas (ibid: 8–9) argues that any knowledge we have of death comes to us “second hand” and that “It is in relation with the other that we think of death in its negativity” (emphasis mine). Indeed, the ultimate objective of hate is the death of the other , the annihilation of the hated person. Also death “[is] a departure: it is a decease [deces]”. It is a permanent separation of them from us which is felt and experienced foremost and deeply for the departure of the beloved. This is because death is “A departure towards the unknown, a departure without return, a departure with no forward address”. Thus, the emotion and the sorrow associated with it and the pain and sadness caused to those remaining. Deep-down, existentially and philosophically, death is a mystery. It involves “an ambiguity that perhaps indicates another dimension of meaning than that in which death is thought within the alternative to be/not- to- be. The ambiguity: an enigma” (ibid: 14). Although, as Heidegger ( 1967 :298–311) argues, death is the only absolute certainty we have and it is the origin of certitude itself, I agree with Levinas (ibid: 10–27) that this certitude cannot be forthcoming from the experience of our own death alone, which is impossible anyway. Death entails the cessation of the consciousness of the subject and without consciousness there is no experience. We experience the process of our dying but not our own death itself. So, our experience of death is primarily that of the death of others. It is our observation of the cessation of the movement, of the life of the other .

Furthermore, Levinas (Ibid: 10–13) argues that “it is not certain that death has the meaning of annihilation” because if death is understood as annihilation in time, “Here, we are looking for other dimension of meaning, both for the meaning of time Footnote 4 and for the meaning of death”. Footnote 5 So death is a phenomenon with dimensions of meaning beyond the historical space/time configuration. Levinas dealt with such dimensions extensively not only in his God, Death and Time (2000) but also in his: Totality and Infinity (1969); Otherwise than Being, or Beyond Essence (1991); and, Of God Who comes to mind (1998). So, existentially/phenomenologically such dimensions inevitably involve the concept of transcendence, the divine, and some kind of faith. Indeed, the question of human death has always involved the question of the soul. Humans have been generally understood to be composite beings of body/soul or spirit and the latter has also been associated with transcendence and the divine. In general the body has been understood and experienced as perishable with death, whereas the soul/spirit has been understood (believed) to be indestructible. Thus beyond or surviving after/beyond death. Certainly this has been the assumption and general belief of major religions and cultures, Footnote 6 and philosophy itself, until modernity and up to the eighteenth century.

Ancient and classical Greek philosophy preoccupied itself with the question of the soul. Footnote 7 Homer, both in the Iliad and the Odyssey, has several reference on the soul in hades (the underworld) and Pythagoras of Samos (580–496 b.c.) dealt with immortality and metempsychosis (reincarnation). Footnote 8 In all the tragedies by Sophocles (496–406 b,c,), Aeschylus (523–456 b. c.), and Euripides (480–406 b.c.), death is a central theme but it was Plato Footnote 9 (428?-347 b.c.) and Aristotle Footnote 10 (384–322 b.c.) – widely acknowledged as the greatest philosophers of all times – who wrote specific treatises on the soul. Let us look at their positions very briefly.

Plato on the Soul

Plato was deeply concerned with the nature of the soul and the problem of immortality because such questions were foundational to his theory of the forms (ideas), his understanding of ethics, and his philosophy at large. So, apart from the dialogue Phaedo , in which the soul and its immortality is the central subject, he also referred to it extensively in the Republic , the Symposium and the Apology as well in the dialogues: Timaeus , Gorgias, Phaedrus, Crito, Euthyfron and Laches .

The dialogue Phaedo Footnote 11 is a discussion on the soul and immortality between Socrates (470–399 b.c.) and his interlocutors Cebes and Simias. They were Pythagorians from Thebes, who went to see Socrates in prison just before he was about to be given the hemlock (the liquid poison: means by which the death penalty was carried out at the time in Athens). Phaedo, his disciple, who was also present, is the narrator. The visitors found Socrates very serene and in pleasant mood and wondered how he did not seem to be afraid of death just before his execution. Upon this Socrates replies that it would be unreasonable to be afraid of death since he was about to join company with the Gods (of which he was certain) and, perhaps, with good and beloved departed persons. In any case, he argued, the true philosopher cannot be afraid of death as his whole life, indeed, is a practice and a preparation for it. So for this, and other philosophical reasons, death for Socrates is not to be feared. ( Phaedo; 64a–68b).

Socrates defines death as the separation of the soul from the body (64c), which he describes as prison of the former while joined in life. The body, which is material and prone to earthly materialistic pleasures, is an obstacle for the soul to pursue and acquire true knowledge, virtue, moderation and higher spiritual achievements generally (64d–66e). So, for the true philosopher, whose raison-d’être is to pursue knowledge truth and virtue, the liberation of the soul from bodily things, and death itself when it comes, is welcome because life, for him, was a training for death anyway. For these reasons, Socrates says is “glad to go to hades ” (the underworld) (68b).

Following various questions of Cebes and Simias about the soul, and its surviving death, Socrates proceeds to provide some logical philosophical arguments for its immortality. The main ones only can be mentioned here. In the so called cyclical argument, Socrates holds that the immortality of the soul follows logically from the relation of opposites (binaries) and comparatives: Big, small; good, bad; just, unjust; beautiful, ugly; good, better; bad; worse, etc. As these imply each other so life/death/life are mutually inter-connected, (70e–71d). The second main argument is that of recollection. Socrates holds that learning, in general, is recollection of things and ideas by the soul which always existed and the soul itself pre-existed before it took the human shape. (73a–77a). Socrates also advises Cebes and Simias to look into themselves, into their own psych e and their own consciousness in order to understand what makes them alive and makes them speak and move, and that is proof for the immortality of the soul (78ab). These arguments are disputed and are considered inadequate and anachronistic by many philosophers today (Steadman, 2015 ; Shagulta and Hammad, 2018 ; and others) but the importance of Phaedo lies in the theory of ideas and values and the concept of ethics imbedded in it.

Plato’s theory of forms (ideas) is the basis of philosophical idealism to the present day and also poses the question of the human autonomy and free will. Phaedo attracts the attention of modern and contemporary philosophers from Kant (1724–1804) and Hegel (1770–1831) onwards, because it poses the existential problems of life, death, the soul, consciousness, movement and causality as well as morality, which have preoccupied philosophy and the human sciences diachronically. In this dialogue a central issue is the philosophy of ethics and values at large as related to the problem of death. Aristotle, who was critical of Plato’s idealism, also uses the concept of forms and poses the question of the soul as a substantive first principle of life and movement although he does not deal with death and immortality as Plato does.

Aristotle on the Soul

Aristotle’s conception of the soul is close to contemporary biology and psychology because his whole philosophy is near to modern science. Unlike many scholars, however, who tend to be reductionist, limiting the soul to naturalistic/positivistic explanations, (as Isherwood, 2016 , for instance, does, unlike Charlier, 2018 , who finds relevance in religious and metaphysical connections), Aristotle’s treatment of it, as an essential irreducible principle of life, leaves room for its metaphysical substance and character. So his treatise on the soul , (known now to scholars as De Anima, Shields, 2016 ), is closely related to both his physics and his metaphysics.

Aristotle sees all living beings (plants, animals, humans) as composite and indivisible of body, soul or form (Charlton, 1980 ). The body is material and the soul is immaterial but none can be expressed, comprehended or perceived apart from matter ( ύλη ). Shields ( 2016 ) has described this understanding and use of the concepts of matter and form in Aristotle’s philosophy as hylomorphism [ hyle and morphe, (matter and form)]. The soul ( psyche ) is a principle, arche (αρχή) associated with cause (αιτία) and motion ( kinesis ) but it is inseparable from matter. In plants its basic function and characteristic is nutrition. In animals, in addition to nutrition it has the function and characteristic of sensing. In humans apart from nutrition and sensing, which they share with all animals, in addition it has the unique faculty of noesis and logos. ( De Anima ch. 2). Following this, Heidegger ( 1967 :47) sees humans as: “Dasein, man’s Being is ‘defined’ as the ζωον λόγον έχον – as that living thing whose Being is essentially determined by the potentiality for discourse”. (So, only human beings talk, other beings do not and cannot).

In Chapter Five, Aristotle concentrates on this unique property of the human soul, the logos or nous, known in English as mind . The nous (mind) is both: passive and active. The former, the passive mind, although necessary for noesis and knowledge, is perishable and mortal (φθαρτός). The latter, the poetic mind is higher, it is a principle of causality and creativity, it is energy, aitia . So this, the poetic the creative mind is higher. It is the most important property of the soul and it is immaterial, immortal and eternal. Here Aristotle considers the poetic mind as separate from organic life, as substance entering the human body from outside, as it were. Noetic mind is the divine property in humans and expresses itself in their pursuit to imitate the prime mover, God that is.

So, Aristotle arrives here at the problem of immortality of the soul by another root than Plato but, unlike him, he does not elaborate on the metaphysics of this question beyond the properties of the poetic mind and he focuses on life in the world. King ( 2001 :214) argues that Aristotle is not so much concerned to establish the immortality of the human individual as that of the human species as an eidos. Here, however, I would like to stress that we should not confuse Aristotle’s understanding with contemporary biological theories about the dominance and survival of the human species. But whatever the case may be, both Aristotle’s and Plato’s treatises on the soul continue to be inspiring sources of debate by philosophers and others on these issues to the present day.

Death in Modernity

By modernity here is meant the general changes which occurred in western society and culture with the growth of science and technology and the economy, especially after the Enlightenment, and the French and the Industrial Revolutions, which have their cultural roots in the Renaissance, the Reformation and Protestantism.

It is banal to say that life beyond death does not preoccupy people in modernity as it did before and that, perhaps, now most people do not believe in the immortality of the soul. In what Charles Taylor ( 2007 ) has extensively described as A SECULAR AGE he frames the question of change in religious beliefs in the west as follows: “why was it virtually impossible not to believe in God in, say, 1500 in our western society, while in 2000 many of us find this not only easy, but even inescapable?” (p. 25). The answer to this question is loaded with controversy and is given variously by different scholars. Footnote 13 Taylor (ibid: 65–75, 720–726) shows how and why beliefs have changed radically in modernity. Metaphysical transcendent beliefs on life and death have shrunk into this-worldly secular conceptions in what he calls, “the immanent frame”. As a consequence, transcendence and the sacred were exiled from the world or reduced to “closed world structures”. Footnote 14 In this context many scholars spoke of “the death of God” (ibid: 564–575).

In criticizing postmodern relativism, which brings various vague conceptions of God and transcendence back in play, Gellner ( 1992 :80–83) praises what he calls Enlightenment Rationalist fundamentalism, which “at one fell swoop eliminates the sacred from the world”. Although he acknowledges that Kant, the deepest thinker of the Enlightenment, left morality reason and knowledge outside the purview of the laws of nature, thus leaving the question of transcendence open, he still claims that Enlightenment rationalism is the only positive scientific way to study religious phenomena and death rituals. This position seems to be epistemologically flawed, because it pre-empts what concerns us here, namely, the assumptions of modernity for the nature of man and its implications for the meaning and reality of death.

In rejecting religion and traditional conceptions of death, Enlightenment rationalism put forward an overoptimistic, promethean view of man. What Vereker ( 1967 ) described as the “God of Reason” was the foundation of eighteenth century optimism. The idea was that enlightened rationalism, based on the benevolent orderly laws of nature, would bring about the redeemed society. Enlightened, rational leaders and the gradual disappearance of traditional religious beliefs, obscurantism and superstitions, which were sustained by the ancient regime, would eventually transform society and would abolish all human evil and social and political injustice. Science was supportive of this view because it showed that natural and social phenomena, traditionally attributed to divine agencies and metaphysical forces, have a clear natural causation. These ideas, developed by European philosophers (Voltaire 1694–1778; Rousseau, 1712–1778; Kant, 1724–1804; Hume, 1711–1776; and many others), were foundational to social and political reform, and the basis of the French Revolution (1789–1799). However, the underlying optimism of such philosophical ideas about the benevolence of nature appeared incompatible with natural phenomena such as the great earthquake in Lisbon in 1755, which flattened the city and killed over 100,000 people. Enlightenment rationalism overemphasised a promethean, anthropocentric view of man without God, and ignored the limits of man and the moral and existential significance of death.

In his critique of capitalism, in the nineteenth century, Marx (1818–1883), promoted further the promethean view of man by elevating him as the author of his destiny and banishing God and religion as “the opium of the people”. In his O rigin of the Species (1859), Charles Darwin also showed man’s biological connections with primates, thereby challenging biblical texts about the specific divine origin of the human species. He confirmed human dominance in nature. Important figures in literature, however, such as Dostoevsky (1821–1881) and Tolstoy (1828–1910), pointed out and criticised the conceit and arrogance of an inflated humanism without God, promoted by the promethean man of modernity.

By the end of the twentieth century the triumph of science, biotechnology, information technology, and international capitalist monetary economics, all of them consequences of modernity, had turned the planet into a global village with improved living standards for the majority. Medical science also has doubled average life expectancy from what it was in nineteenth century and information technology has made, almost every adult, owner of a mobile smart phone. Moreover, visiting the moon has inflated man’s sense of mastery over nature, and all these achievements, although embodying Taylor’s ( 1992 ) malaise of modernity at the expense of the environment, have strengthen the promethean view and, somehow, ignored human limits. As a consequence, the reality of death was treated as a kind of taboo, tucked under the carpet.

This seems a paradox because, apart from the normal death of individuals, massive collective deaths, caused by nature and by hate and barbarity from man to man, were present in the twentieth century more than any other in history. The pandemic of Spanish flue 1917–1919 killed 39 million of the world’s population according to estimates by Baro et al. (2020). In the First World War deaths, military and civilians combined, were estimated at 20.5 million (Wikipedia). In the Second World War an estimated total of 70–85 million people perished, (Wikipedia). This did not include estimates of more than seven million people who died in the gulags of Siberia and elsewhere under Stalin. But Auschwitz is indicative of the unlimited limits, which human barbarity and cruelty of man to man, can reach. Bauman ( 1989 :x), an eminent sociologist, saw the Holocaust as a moral horror related to modernity and wrote: “ The Holocaust was born and executed in modern rational society, at the high stage of our civilization and at the peak of human cultural achievement, and for this reason it is a problem of that society, civilization and culture. ”

Questions associated with the mass death are now magnified by the spread of the coronavirus (Covid-19). This has caused global panic and created unpredictability at all levels of society and culture. This sudden global threat of death makes it timely to re-examine our values, our beliefs (secular or religious), and the meaning of life. Max Weber (1948: 182), who died a hundred years ago in the pandemic of great influenza, was sceptical and pessimistic about modernity, and argued that it was leading to a cage with “ specialists without spirit, sensualists without heart; this nullity imagines that it had attained a level of civilization never before achieved. ”

So, what does this examination of philosophical anthropology illuminate in terms of questions of human nature and life and death in deeper intellectual, philosophical, dramaturgical context? Now, we are well into the twenty-first century, and with the revolution in information science, the internet, biotechnology and data religion , the promethean view of man seems to have reached new heights. Yet, massive death, by a single virus this time, threatens again humanity; are there any lessons to be learned? Will this threat, apart from the negativity of death, bring back the wisdom, which T. S. Elliot said we have lost in modern times? Will it show us our limits? Will it reduce our conceit and arrogance? Will it make us more humble, moderate, prudent, and more humane for this and future generations, and for the sake of life in this planet at large? These are the questions arising now amongst many circles, and it is likely that old religious and philosophical ideas about virtuous life and the hope of immortality (eschatologically) may revive again as we are well within late modernity (I do not like the term postmodernity, which has been widely used in sociology since the 1980s).

The central argument of this essay has been that death has always been and remains at the centre of life. Philosophically and existentially the meaning of death is problematic, and the natural sciences cannot produce knowledge on this problem. Religious traditions always beheld the immortality of the soul and so argued great philosophers like Plato and Aristotle. Modernity, since the Enlightenment, rejected such views as anachronistic and advanced an anthropocentric promethean, view of man, at the expense of the sacred and transcendence at large. Instead, within what Taylor (1967: 537–193) has described as the immanent frame, it developed “closed world structures,” which are at the expense of human nature and human freedom. One consequence of this has been massive death during the twentieth century.

Following Levinas ( 2000 ), I argued that death should not be understood to lead to nothingness because nothingness means certitude and positive knowledge, which we cannot have existentially in the case of death. In this sense the reality of death should not be understood to lead to annihilation of life and remains a mystery. Moreover, the presence and the reality of death as a limit and a boundary should serve as educative lesson for both the autonomy and creativity of man and against an overinflated promethean view of her/his nature.

David Martin ( 1980 :16) puts the matter about human and divine autonomy as follows: “Indeed, it is all too easy to phrase the problem so that the autonomy of God and the autonomy of man are rival claimants for what science leaves over”. This concurs with his, ( 1978 :12), understanding of religion, (which I share), as “acceptance of a level of reality beyond the observable world known to science, to which we ascribe meanings and purposes completing and transcending those of the purely human realm”.

We do not know how and when human beings acquired this capacity during the evolutionary process of the species. It characterises however a radical shift from nature to culture as the latter is defined by Clifford Geertz (1973:68): “an ordered system of meanings and symbols …in terms of which individuals define their world, express their feelings and make their judgements”.

For a comprehensive extensive and impressive account and discussion of Levinas’ philosophy and work, and relevant bibliography, see Bergo ( 2019 ).

Perhaps it is worth mentioning here that the meaning of the concept of time, as it was in Cartesian Philosophy and Newtonian physics, has changed radically with Einstein’s theories of relativity and contemporary quantum physics (Heisenberg 1959 ). Heisenberg’s uncertainty principle (Hilgervood and Uffink, 2016 ) is very relevant to non- deterministic conceptions of time/space and scientific and philosophical discourse generally.

Various religions articulate the structure of these meanings in different cultural contexts symbolically and all of them involve the divine and an eschatological metaphysical dimension beyond history, beyond our experience of time and space.

Ancient Egyptian culture is well known for its preoccupation with life after death, the immortality of the soul and the elaborate ritual involved in the mummification of the Pharaohs. See: anen.wikipedia.org/wiki/Ancient_ Egyptian_ funerary_ practices). Also the findings of archaeological excavations of tombs of kings in all ancient cultures constitute invaluable sources of knowledge not only about the meaning of death and the beliefs and rituals associated with it in these cultures but also of life and religion and politics and society at large.

For an extensive account of general theories of the soul in Greek antiquity see: Lorenz ( 2009 ).

For a good account on Pythagoras’ views on the transmigration of the souls see: Huffman ( 2018 ).

For a recent good account on the diachronic importance of Plato’s philosophy see: Kraut ( 2017 ).

For a very extensive analytical account and discussion of Aristotle’s philosophy and work with recent bibliography see: Shields ( 2016 ).

For an overview of Phaedo in English with commentary and the original Greek text see: Steadman ( 2015 ).

See, for instance, Wilson ( 1969 ) and Martin ( 1978 ) for radically different analyses and interpretations of secularization.

Marxism is a good example. God, the sacred and tradition generally are rejected but the proletariat and the Party acquire a sacred significance. The notion of salvation is enclosed as potentiality within history in a closed system of the class struggle. This, however, has direct political consequences because, along with the sacred, democracy is exiled and turned into a totalitarian system. The same is true, of course, at the other end of the spectrum with fascism.

Further Reading

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Garsey-Foley, K. 2006. Death and Religion in a Changing World . MC Sharpe.

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Huffman, C. 2018. Pythagoras. Stanford Encyclopedia of Philosophy (winter 2018 edition) Edward Zalta (ed.). https://plato.stanford.edu/entries/pythagoras/ .

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King, R. 2001. Aristotle on Life and Death. London: Duckworth.

Kokosalakis, N. 2001. Symbolism (religious)) and Icon. International Encyclopedia of Social and Behavioural Science . Amsterdam: Elsevier.

Kokosalakis, N. 2020. Symbolism and Power in David Martin’s Sociology of Religion. Society. vol. 57, pp. 173–179. https://doi.org/10.1007/s12115-020-00462-x .

Kraut, R. 2017. Plato. The Stanford Encyclopaedia of Philosophy (Fall 2017 edition) Edward N. Zaltman (ed.) https://plato.stanford.edu/archives/fall2017/entries/plato/ .

Levinas, E. 1969. Totality and Infinity: An Essay on Exteriority . (Trans. A. Lingis). Pittsburgh: Duquesne University Press.

Levinas, E, 1991 . Otherwise than Being or Beyond Essence . (trans. A. Lingis). Dordrecht: Kluwer Academic.

Levinas, E. 1998. Of God Who Comes to Mind . (trans, Betina Bergo). Stanford CA: Stanford University Press.

Levinas, E. 2000. God, Death and Time . (tr. Betina Bergo) Stanford Calif: Stanford University Press.

Lorenz, H. 2009. Ancient Theories of the Soul. The Stanford Encyclopaedia of Philosophy . (Summer 2009 edition), Edward N. Zalta (ed.) https://plato.stanford.edu/archives/sum2009/entries/ancient-soul/ . Accessed 22 Apr 2009.

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Essays About Death: Top 5 Examples and 9 Essay Prompts

Death includes mixed emotions and endless possibilities. If you are writing essays about death, see our examples and prompts in this article.

Over 50 million people die yearly from different causes worldwide. It’s a fact we must face when the time comes. Although the subject has plenty of dire connotations, many are still fascinated by death, enough so that literary pieces about it never cease. Every author has a reason why they want to talk about death. Most use it to put their grievances on paper to help them heal from losing a loved one. Some find writing and reading about death moving, transformative, or cathartic.

To help you write a compelling essay about death, we prepared five examples to spark your imagination:

1. Essay on Death Penalty by Aliva Manjari

2. coping with death essay by writer cameron, 3. long essay on death by prasanna, 4. because i could not stop for death argumentative essay by writer annie, 5. an unforgettable experience in my life by anonymous on gradesfixer.com, 1. life after death, 2. death rituals and ceremonies, 3. smoking: just for fun or a shortcut to the grave, 4. the end is near, 5. how do people grieve, 6. mental disorders and death, 7. are you afraid of death, 8. death and incurable diseases, 9. if i can pick how i die.

“The death penalty is no doubt unconstitutional if imposed arbitrarily, capriciously, unreasonably, discriminatorily, freakishly or wantonly, but if it is administered rationally, objectively and judiciously, it will enhance people’s confidence in criminal justice system.”

Manjari’s essay considers the death penalty as against the modern process of treating lawbreakers, where offenders have the chance to reform or defend themselves. Although the author is against the death penalty, she explains it’s not the right time to abolish it. Doing so will jeopardize social security. The essay also incorporates other relevant information, such as the countries that still have the death penalty and how they are gradually revising and looking for alternatives.

You might also be interested in our list of the best war books .

“How a person copes with grief is affected by the person’s cultural and religious background, coping skills, mental history, support systems, and the person’s social and financial status.”

Cameron defines coping and grief through sharing his personal experience. He remembers how their family and close friends went through various stages of coping when his Aunt Ann died during heart surgery. Later in his story, he mentions Ann’s last note, which she wrote before her surgery, in case something terrible happens. This note brought their family together again through shared tears and laughter. You can also check out these articles about cancer .

“Luckily or tragically, we are completely sentenced to death. But there is an interesting thing; we don’t have the knowledge of how the inevitable will strike to have a conversation.”

Prasanna states the obvious – all people die, but no one knows when. She also discusses the five stages of grief: denial, anger, bargaining, depression, and acceptance. Research also shows that when people die, the brain either shows a flashback of life or sees a ray of light.

Even if someone can predict the day of their death, it won’t change how the people who love them will react. Some will cry or be numb, but in the end, everyone will have to accept the inevitable. The essay ends with the philosophical belief that the soul never dies and is reborn in a new identity and body. You can also check out these elegy examples .

“People have busy lives, and don’t think of their own death, however, the speaker admits that she was willing to put aside her distractions and go with death. She seemed to find it pretty charming.”

The author focuses on how Emily Dickinson ’s “ Because I Could Not Stop for Death ” describes death. In the poem, the author portrays death as a gentle, handsome, and neat man who picks up a woman with a carriage to take her to the grave. The essay expounds on how Dickinson uses personification and imagery to illustrate death.

“The death of a loved one is one of the hardest things an individual can bring themselves to talk about; however, I will never forget that day in the chapter of my life, as while one story continued another’s ended.”

The essay delve’s into the author’s recollection of their grandmother’s passing. They recount the things engrained in their mind from that day –  their sister’s loud cries, the pounding and sinking of their heart, and the first time they saw their father cry. 

Looking for more? Check out these essays about losing a loved one .

9 Easy Writing Prompts on Essays About Death

Are you still struggling to choose a topic for your essay? Here are prompts you can use for your paper:

Your imagination is the limit when you pick this prompt for your essay. Because no one can confirm what happens to people after death, you can create an essay describing what kind of world exists after death. For instance, you can imagine yourself as a ghost that lingers on the Earth for a bit. Then, you can go to whichever place you desire and visit anyone you wish to say proper goodbyes to first before crossing to the afterlife.

Every country, religion, and culture has ways of honoring the dead. Choose a tribe, religion, or place, and discuss their death rituals and traditions regarding wakes and funerals. Include the reasons behind these activities. Conclude your essay with an opinion on these rituals and ceremonies but don’t forget to be respectful of everyone’s beliefs. 

Smoking is still one of the most prevalent bad habits since tobacco’s creation in 1531 . Discuss your thoughts on individuals who believe there’s nothing wrong with this habit and inadvertently pass secondhand smoke to others. Include how to avoid chain-smokers and if we should let people kill themselves through excessive smoking. Add statistics and research to support your claims.

Collate people’s comments when they find out their death is near. Do this through interviews, and let your respondents list down what they’ll do first after hearing the simulated news. Then, add their reactions to your essay.

There is no proper way of grieving. People grieve in their way. Briefly discuss death and grieving at the start of your essay. Then, narrate a personal experience you’ve had with grieving to make your essay more relatable. Or you can compare how different people grieve. To give you an idea, you can mention that your father’s way of grieving is drowning himself in work while your mom openly cries and talk about her memories of the loved one who just passed away. 

Explain how people suffering from mental illnesses view death. Then, measure it against how ordinary people see the end. Include research showing death rates caused by mental illnesses to prove your point. To make organizing information about the topic more manageable, you can also focus on one mental illness and relate it to death.

Check out our guide on  how to write essays about depression .

Sometimes, seriously ill people say they are no longer afraid of death. For others, losing a loved one is even more terrifying than death itself. Share what you think of death and include factors that affected your perception of it.

People with incurable diseases are often ready to face death. For this prompt, write about individuals who faced their terminal illnesses head-on and didn’t let it define how they lived their lives. You can also review literary pieces that show these brave souls’ struggle and triumph. A great series to watch is “ My Last Days .”

You might also be interested in these epitaph examples .

No one knows how they’ll leave this world, but if you have the chance to choose how you part with your loved ones, what will it be? Probe into this imagined situation. For example, you can write: “I want to die at an old age, surrounded by family and friends who love me. I hope it’ll be a peaceful death after I’ve done everything I wanted in life.”

To make your essay more intriguing, put unexpected events in it. Check out these plot twist ideas .

Maria Caballero is a freelance writer who has been writing since high school. She believes that to be a writer doesn't only refer to excellent syntax and semantics but also knowing how to weave words together to communicate to any reader effectively.

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This article considers several questions concerning the philosophy of death.

First , it discusses what it is to be alive. This topic arises because to die is roughly to lose one’s life.

The second topic is the nature of death, and how it bears on the persistence of organisms and persons.

The third topic is the harm thesis , the claim that death can harm the individual who dies. Perhaps the most influential case against the harm thesis was made by Epicurus. His argument is discussed, as is a contemporary response, the deprivationist defense of the harm thesis.

The fourth topic is a question that seems to confront proponents of the harm thesis, especially those who offer some version of the deprivationist defense: if a person is harmed by her death, at what time does her death make her worse off than she otherwise would be? Some answers are considered.

Fifth is further issues that may lead us to doubt the harm thesis. One is a further question about deprivationism: we are not always harmed by what deprives us of things; what makes some of these worrisome and not others? Next is a question concerning the fact that there are two different directions in which our lives could be extended: into the past (our lives could have been longer if they began earlier), or into the future (they could have been longer if they ended later). Assuming the former does not matter to us, why should the latter?

The sixth topic concerns events that occur after a person has died: is it possible for these events to harm her?

Seventh is a controversy concerning whether extreme long life, even immortality, would be good for us. Of particular interest here is a dispute between Thomas Nagel, who says that death is an evil whenever it comes, and Bernard Williams, who argues that, while premature death is a misfortune, it is a good thing that we are not immortal, since we cannot continue to have our current characters and remain meaningfully attached to life forever.

A final controversy concerns whether or not the harmfulness of death can be reduced. It may be that, by adjusting our conception of our well-being, and by altering our attitudes, we can reduce or eliminate the threat death poses us. But there is a case to be made that such efforts backfire if taken to extremes.

1.1 Life as a Substance

1.2 life as an event, 1.3 life as a property, 2.1 life and death, 2.2 death and suspended vitality, 2.3 being dead, 2.4 resurrection, 2.5 death and what we are, 2.6 death and existence, 2.7 criteria for death, 3.1 the epicurean case, 3.2 the deprivationist defense, 4.1 concurrentism, 4.2 priorism, 4.3 subsequentism, 4.4 indefinitism, 4.5 atemporalism, 5.1 harmless preclusion.

• 5.2 Lucretius and the Symmetry Argument

6.1 Doubts About Posthumous Harm

6.2 retroactive harm, 7.1 never dying would be good, 7.2 never dying would be a misfortune, 8. can death’s harmfulness be reduced, other internet resources, related entries.

To die is to cease to be alive. To clarify death further, then, we will need to say a bit about the nature of life.

Some theorists have said that life is a substance of some sort. A more plausible view is that life is a property of some sort, but we should also consider the possibility that lives are events. If we say that lives are events, we will want to know something about how to distinguish them from other events, and how they are related to the individuals that are alive. It would also be useful to know the persistence conditions for a life. If instead we conclude that life (or alive ) is a property, we will want to clarify it, and identify what sorts of things bear it. Let us briefly discuss each of these views—that life is a substance, a property, or an event.

We can deal quickly with the view called ‘vitalism’ (defended by Hans Driesch, 1908 and 1914, among others), which holds that being alive consists in containing some special substance called ‘life.’ Vitalism is a nonstarter since it is unclear what sort of stuff vitalists take life to be, and because no likely candidates—no special stuff found in all and only in living things—have been detected. Moreover, vitalism faces a further difficulty, which Fred Feldman calls ‘the Jonah Problem’: a dead thing, such as a whale, may have a living thing, say Jonah, inside it; if Jonah has ‘life’ inside him, then so does the whale, but by hypothesis the whale is not alive. Of course, in this example Jonah is in the whale’s stomach, not in its cells, but the difficulty cannot be solved by saying that an object is alive if and only if it has ‘life’ in its cells, as an infectious agent (organisms with ‘life’ in them) could survive, for a time, within the dead cells of a dead whale.

As Jay Rosenberg noted (1983, p. 22, 103), sometimes when we speak of a life we mean to refer to the events that make up something’s history—the things that it did and the things that happened to it. (For example, the publication of The Problems of Philosophy was one of the events that made up one life, namely Bertrand Russell’s.) Yet a rock and a corpse have histories, and neither has a life. Presumably, then, ‘a life,’ in the sense we are discussing, refers to the history of something that is alive. In that case what we are really looking for is clarification of a property, not an event. We want clarification of what it is to be alive.

According to a second theorist, Peter van Inwagen, while a life is indeed an event, it is not the history of something. “‘Russell’s life,’” van Inwagen writes (1990, p. 83), “denotes a purely biological event, an event which took place entirely inside Russell’s skin and which went on for ninety-seven years.” Russell’s life included the oxygenation of his hemoglobin molecules but not the publication of his books.

If lives are biological events, it would be useful to know more about what they are, how they are individuated, and what their persistence conditions are. Van Inwagen declines to provide these details (1990, p. 145). He assumes that (the events he calls) lives are familiar enough to us that we can pick them out. But he does make the useful comment that each such event is constituted by certain self-organizing activities in which some molecules engage, and that it is analogous to a parade, which is an event constituted by certain marching-related activities of some people. Having taken the notion of a life for granted, he draws upon it in his account of organisms. On his view (1990, p. 90), some things compose an organism if and only if their activity constitutes a life.

Many theorists have defended the view that life, or (being) alive, is a property, but there is considerable disagreement among them about what precisely that property is. The main views on offer are life-functionalist accounts and accounts that analyze life in terms of DNA or genetic information or evolution by natural selection.

Life-functionalism, a view introduced by Aristotle, analyzes the property alive in terms of one or more salient functions that living things typically are able to perform. The salient functions Aristotle listed were nutrition, reproduction, sensation, autonomous motion, and thought. However, life-functionists disagree about how to formulate their account and about which functions are salient. Take Aristotle’s list. Obviously, it would be a mistake to say that something is alive if and only if it can perform all of the functions on the list. Might we say that, for something to be alive, it suffices that it be capable of one or more of the listed functions? Is being capable of one of these functions in particular necessary for something to be alive? As Fred Feldman points out, neither of the suggestions just mentioned is acceptable. Devices such as Roomba cleaning robots can do one of Aristotle’s functions, namely move themselves, but are not alive, so being able to do at least one listed function does not suffice for being alive. Nor is it plausible to say that any one on the list is necessary for being alive. Which on the list would this necessary function be? Perhaps nutrition? Adult silk moths are alive but lack a digestive system, so are incapable of nutrition. And, as many theorists have noticed, many living things cannot reproduce; examples include organisms whose reproductive organs are damaged and hybrid animals such as mules.

What, now, about accounts that analyze life in terms of genetic information? Feldman thinks that something like the Jonah problem arises for any account according which being alive consists in containing DNA or other genetic information, as dead organisms contain DNA. A further problem for such views is that it is conceivable there are or could be life forms (say on other planets) that are not based on genetic information. This latter difficulty can be avoided if we say that being alive consists in having the ability to evolve, to engage in Darwinian evolution, assuming that evolution by natural selection is possible for living things that lack nucleic acid. We might adopt NASA’s definition, according to which life is “a self-sustaining chemical system capable of Darwinian evolution.” However, accounts like NASA’s are implausible for a further reason: while the ability to evolve by natural selection is something that collections of organisms—species—may or may not have, it is not a feature an individual organism may have. Later members of a species come to have features earlier members lacked; some of these new features may make survival more or less likely, and the less ‘fit’ are weeded out of existence. An individual organism, such as a particular dog, cannot undergo this process. Yet individuals may be alive.

Because he has encountered no successful account of life, no account exempt from counterexamples, Feldman concludes that “life is a mystery” (p. 55). Despite his skepticism, however, there is a good case to be made for saying that what distinguishes objects that are alive from objects that are not is that the latter have a distinctive sort of control over what composes them, which the former lack. Let us see if we can make this claim clearer.

Consider ordinary composite material objects that are not alive. We can assume that, at a given time, these are made up of, or composed of, more simple things, such as molecules, by virtue of the fact that the latter meet various conditions. Among the conditions is the requirement that (in some sense in need of clarification) they be bonded together . Take the boulder near my front porch. Among the things that compose it now will be a few molecules, say four molecules near the center of the boulder, that are bonded together, in that each is bonded to the others, directly or indirectly (a molecule, A, is in directly bonded to another molecule, B, if A is directly bonded to a molecule C that is directly bonded to B, or if A is bonded to a molecule that is indirectly bonded to B). The things that make up the boulder are not limited to these four molecules, but they are limited to molecules that are bonded to them. Nor is the boulder unique in this way; something similar seems true of any composite material object. A composite material object is composed of some things at a time only if those things are bonded together at that time.

What sort of bonding relationship holds among the things that compose material objects? Any answer to this question will be controversial. Let us set it aside, and move on to some further assumptions about the composition of nonliving composite material objects, namely that a great many of them persist for a while (some persist for a very long time) and that what composes them at one time normally differs from what composes them at other times. Exactly how this works is a complicated matter, but among the conditions that such objects must meet if they are to persist is that any change in their composition be incremental. (Even this condition is controversial. For more on material objects, see the article Material Constitution and Ordinary objects.) Consider the boulder again. Suppose that at one time, t 0 , it is composed of some molecules, and that all or most of these molecules remain bonded to each other until a later time t 1 . Suppose, too, that no or few (few as compared to the number of molecules that composed the boulder at t 0 ) molecules come to be newly bonded to these by the time that t 1 rolls around. Under these conditions the boulder undergoes an incremental change in composition, and it seems plausible to say that the boulder remains in existence over the interval t 0 – t 1 , and, at t 1 , is composed of the molecules that remain bonded together with the molecules that are newly attached to them. Presumably, it will also survive a series of such incremental changes in composition. But it will not survive drastic and sudden changes. It would stop existing, for example, if the molecules that compose it were suddenly dispersed.

Enough said about composite material objects that are not alive. Now let us see if we can shed some light on what makes living objects special. What is it that distinguishes an object that is alive from an object that is not?

The answer seems to be that, normally, a live object has a distinctive sort of control over whether things come to be, or cease to be, part of it. The control in question is made possible by activities its constituents themselves are capable of. Contrast objects that are not alive, say automobiles. What an ordinary car is composed of is settled for the car by the mechanics who repair it (detaching some parts and affixing others), by whether it is involved in an accident and loses some parts, and so forth. Imagine a car that is not passive in this way. Imagine that its parts were somehow capable of replacing some of themselves with fresh parts, without assistance from outside, so that the activities of the parts that compose the car today were responsible for its being composed of certain parts tomorrow. That would make it quite lifelike.

Let us describe, in a bit more detail, what the molecules that compose living objects can do:

• Working together, these molecules can engage in activities that are integrated in conformity with (under the control of) the information that some of them carry (information that is comparable to blueprints and instructions), much as soldiers that make up an army can engage in activities that are integrated in conformity with battle plans and instructions issued by the commanding officers that are among them.
• Deploying these activities, the molecules can self-modify, in the sense that they can bond new (perhaps recently ingested) molecules to themselves, or prune (and excrete) some away, combining themselves in various ways (e.g., constructing cells), thereby giving way to a slightly different assembly of molecules at a later time, and fueling their activities by drawing upon external energy sources or stored reserves.
• The molecules can also pass along their ability to self-modify, enabling the molecules to which they give way to continue these activities, thus allowing the object they compose to sustain a given form (or forms) over time (say that of a dog) despite the fact that what composes that object at one time differs from what composes it at another time.

The view on offer—we might call it the compositional account of life—is that an object is composed of things that are capable of the activities just described if and only if it is alive.

This account of life needs refinement, but it avoids at least most of the worries mentioned earlier. It implies that an object may be alive even though it is sterile (as in the case of mules), even though it survives on stored energy (as in the case of a silk moth), and conceivably even if it lacks nucleic acid (yet is still composed of things that engage in activities integrated in conformity with information they carry). In fact, it implies that being capable of none of the items on Aristotle’s list is necessary nor sufficient for being alive. What is more, the compositional account just sketched implies that being alive is a property an individual, say the last remaining dodo, may bear on its own, which suggests that it may be alive without being capable of Darwinian evolution. At the same time, it explains how collections of live individuals may evolve. Individual objects are alive only if their composition is under the control of some of their parts (e.g., nucleic acid molecules) that carry information. The mechanisms by which such information is carried tend to be modified over time, altering the information they carry, and thus the features of the organisms they help shape, introducing mutations that may or may not facilitate survival. (For more on the nature of life, see Bedau 2014 and the entry on Life.)

The previous section discussed the nature of life, thereby clarifying what it is that death ends. This section discusses the nature of death and how death is related to the persistence of organisms and persons. (For an excellent discussion of views of death outside of the analytic tradition, see Schumacher 2010.)

According to the compositional account of life discussed in the previous section, objects that are alive have a distinctive capacity to control what they are composed of, fixing these constituents together in various ways, by virtue of the fact that their constituents can engage in various self-modifying activities that are integrated in conformity with information they carry. Let us call these vital activities .

It is one thing to have the capacity to engage in vital activities and another actually to engage in them, just as there is a difference between having the ability to run and actually running. Being alive seems to involve the former. It consists in having the relevant capacity. To die is to lose this capacity. We can call this the loss of life account of death .

The event by which the capacity to engage in vital activities is lost is one thing, and the state of affairs of its having been lost it is another. ‘Death’ can refer to either. However, the capacity to engage in vital activities may be lost gradually, rather than all at once, so it is reasonable to speak of a process of dying. In some cases that process is especially complicated, because the self-modifying activities of some organisms result in the construction of complex physiological systems that must remain largely intact for the self-modifying activities of these organisms to remain integrated. In defining death, some theorists focus on these systems, and claim that an organism’s life ends when that organism’s physiological systems can no longer function as an integrated whole, or when this loss becomes irreversible (Christopher Belshaw 2009; David DeGrazia 2014).

The loss of life account of death has been challenged by theorists who claim that things whose vital activities are suspended are not alive (Feldman 1992, Christopher Belsaw 2009, Cody Gilmore 2013, and David DeGrazia 2014). When zygotes and embryos are frozen for later use in the in vitro fertilization procedure, their vital activities are brought to a stop, or very nearly so. The same goes for water bears that are dehydrated, and for seeds and spores. It seems clear that the zygotes and water bears are not dead, since their vital activities can easily be restarted—by warming the zygote or by wetting the water bear. They are not dead, but are they alive? If we deny that they are alive, presumably we would do so on the grounds that their vital activities are halted. If something’s life can be ended by suspending its vital activities without its dying, then we must reject the loss of life account of death.

However, the loss of life account is thoroughly established in ordinary usage, and is easily reconciled with the possibility of suspended vitality. In denying that frozen embryos are dead, it is clear that we mean to emphasize that they have not lost the capacity to deploy their vital activities. When we say that something is dead, we mean to emphasize that this capacity has been lost. Having used ‘dead’ to signal this loss, why would we want to use the word ‘alive’ to signal the fact that something is making active use of its vital activities? Our best option is to use a pair of contrasting terms. We can use ‘viable’ to indicate that something has the capacity to deploy vital activities and ‘unviable’ to indicate that it has lost this capacity. When instead we are concerned about whether or not something is engaging its vital activities, we can use different contrasting terms, say ‘vital’ and ‘nonvital’, the former to characterize something that is employing its capacity for vital activities and the latter to characterize something that is not making use of its capacity for vital activities. What seems relatively uncontroversial is that being dead consists in unviability. To retain the loss of life account, we have only to add that being alive consists in viability. We can then say that a frozen embryo is viable and hence alive despite its lack of vitality, and it will die if its life ends (it will die if it ceases to be viable). Of course, if we are willing to abandon the loss of life account, we could instead use ‘alive’ to characterize something that is both viable and vital. We would then say that a frozen embryo is not alive (since it lacks vitality) but also that it is not dead (since it remains viable).

People often speak of being dead as a ‘state’ or ‘condition’ as opposed to an event or process. They say an organism comes to be in this state once it dies. This way of speaking can be puzzling on the assumption that what dies ceases to exist. (This assumption is discussed below.) If the assumption is true, then an organism that dies stops existing but simultaneously comes to be in the state of death. Mustn’t something exist at a time if it is (literally) in some state at that time? But of course it would be absurd to deny that something can truly be dead on the grounds that death is a state and what does not exist at a time cannot be in any state at that time.

Why not solve the problem by saying that upon dying an organism leaves a corpse, and it is the corpse that is in the state of being dead? There are several problems with this suggestion. Some organisms do not leave corpses. What corpses are left eventually disintegrate. Whether an organism leaves a corpse or not, and whether its corpse exists or not, if that organism dies at time t and does not regain life then it is dead after t .

The difficulty can be avoided if we say, with Jay Rosenberg 1983, p. 42), that dead is a relation between an organism, the time it died, and a subsequent time, and that when someone asserts, at some given time t , ‘Socrates is dead,’ what is asserted (ignoring the possibility of restored life, discussed in the next section) is roughly that Socrates died before t .

As is mentioned below, some theorists deny that an object that is at one time an organism may continue its existence as a corpse. Such theorists will say that organisms and their corpses are two different objects. They may conclude that ‘dead’ is ambiguous—that it means one thing as applied to organisms, and another thing as attributed to the corpses organisms leave. In any case, they will need to deny that, as concerns corpses, being dead implies having died, as corpses are never alive, according to them. If, on the other hand, an object that is an organism may continue its existence as a corpse, then, at any time t after that object dies, ‘dead’ applies univocally to it at time t , and means roughly died before t .

It will be useful to sharpen the loss of life account if, as seems conceivable, it is possible to restore life to something that has died.

Restoration in this sense is quite different from the revival of something, such as a frozen embryo, whose vital activities have been halted. Something can be revived only if it is alive—only if it has the capacity to deploy vital activities, as in the case of a frozen zygote. It is revived when it regains vitality. Something’s life can be restored only if it has lost its capacity for vital activities. Life is restored when this capacity is regained.

To bring the possibility of restoration into view, imagine a futuristic device, the Disassembler-Reassembler , that chops me into small cubes, or individual cells, or disconnected atoms, which it stores and later reassembles just as they were before. It is far from obvious that I would survive—and that my life would continue—after Reassembly. (Assuming that I am a material object, the account of objects sketched in Section 1.3 implies that chopping me into bits ends my existence forever.) But even if my existence would pick up again after Reassembly occurs, it is quite clear that I would not live during intervals when my atoms are stacked in storage. I would not even exist during such intervals. If I can be Reassembled, my life would be restored, not revived. Restoration, not revival, is a way of bringing a creature back from the dead.

Now imagine a Corpse Reanimator , a device that moves molecules back to where they were prior to the death of the creature that left the corpse, and restarts its vital activities. Some theorists say that I continue my existence as a corpse if it remains in good shape; they will assume that I remain in existence after losing my life, and continue my existence after the Corpse Reanimator does its work. On their view the Corpse Reanimator restores my life--it gives me back the capacity to engage in vital activities.

Given the possibilities of restoration and revivification, it seems best to refine the loss of life account, as follows:

Dying is the loss of an object’s life—the loss of its capacity to perpetuate itself using vital activities. An object dies at the time it loses this capacity. It is dead at all times afterwards, except while that capacity is regained.

Death for you and me is constituted by the loss of our capacity to sustain ourselves using vital activities. This characterization of death could be sharpened if we had a clearer idea of what we are , and its implications concerning our persistence. After all, we cannot retain any capacities if we fail to persist, so if we fail to persist we stop being capable of vital activities. We die. However, what we are, and what is involved in our persistence, is a matter of controversy.

There are three main views: animalism , which says that we are human animals (Snowdon 1990, Olson 1997, 2007); personism , which says that we are creatures with the capacity for self-awareness; and mindism , which says that we are minds (which may or may not have the capacity for self-awareness) (McMahan 2002). Animalists typically say that we persist over time just in case we remain the same animal; mindist typically suggest that our persistence requires our remaining the same mind. Personism is usually paired with the view that our persistence is determined by our psychological features and the relations among them (Locke 1689, Parfit 1984). (For more on what we are, see the entry on Personal Identity.)

If we are animals, with the persistence conditions of animals, we die when we cease to be the same animal. If we are minds, with the persistence conditions for minds, we die when we cease to meet these conditions. And if persistence is determined by our retaining certain psychological features, then the loss of those features will constitute death.

These three ways of understanding death have very different implications. Severe dementia can destroy a great many psychological features without destroying the mind, which suggests that death as understood by personists can occur even though death as understood by mindists has not. Moreover, human animals sometimes survive the destruction of the mind, as when the cerebrum dies but the brainstem does not, leaving an individual in a persistent vegetative state. Many theorists also think that the mind could survive the extinction of the human animal, say when the brain is removed from the body, kept alive artificially, and the remainder of the body is destroyed (assuming that a bare brain is not a human animal). These possibilities suggest that death as understood by mindists can occur even though death as understood by animalists has not (and also that the latter sort of death need not be accompanied by the former.)

What is the relationship between existence and death? May people and other creatures continue to exist after dying, or cease to exist without dying?

Take the first question: may you and I and other creatures continue to exist for some time after our lives end? Fred Feldman (1992, p. 91) coins the term termination thesis to refer to the view that “when a person dies, he or she … goes out of existence; subsequently, there is no such thing as that person.” (A version of the thesis applies to any living thing.) We can call those who accept the termination thesis terminators , and those who deny it anti-terminators . One point anti-terminators such as Feldman (1992, 2000, 2013) cite is that people who encounter corpses sometimes call them dead animals, or dead people. Such talk may suggest that we believe that animals continue to exist, as animals, while no longer alive. The idea might be that an animal continues to count as the same animal if enough of its original components remain in much the same order, and animals continue to meet this condition for a time following death (Mackie 1997). On this view, if you and I are animals (as animalists say), then we could survive for a time after we are dead, albeit as corpses. In fact, we could survive indefinitely, by arranging to have our corpses preserved.

However, this way of defending the anti-terminators’s view may not be decisive. The terms ‘dead animal’ and ‘dead person’ seem ambiguous. Normally, when we use ‘dead people’ or ‘dead animal’ we mean to speak of persons or animals who lived in the past. One dead person I can name is Socrates; he is now a ‘dead person’ even though his corpse surely has ceased to exist. However, in certain contexts, such as when we are standing inside morgues, we seem to use the terms ‘dead animal’ and ‘dead person’ to mean “remains of something that was an animal” or “remains of something that was a person.” On this interpretation, even in morgues calling something a dead person does not imply that it is a person.

Still, the dispute between terminators and anti-terminators is unlikely to be settled on the basis of how we use terms such as ‘dead animal’ and ‘dead person.’ Metaphysical considerations must weigh in. For example, consider that the remarks made in Section 1.3 about the persistence of objects are consistent with the possibility that objects that are people may continue their existence as corpses, which may be useful to anti-terminators. On the other hand, many theorists think that nothing is a person unless it has various psychological features, which corpses lack, and some think that nothing is an organism unless it is alive. Terminators may be able to exploit these thoughts.

What about the second question: can creatures cease to exist without dying? Certainly things that never were alive, such as bubbles and statues, can be deathlessly annihilated. Arguably, there are also ways that living creatures can be deathlessly annihilated (Rosenberg 1983, Feldman 1992, Gilmore 2013). Perhaps an amoeba’s existence ends when it splits, replacing itself with two amoebas, and the existence of chlamydomonas ends when pairs of them fuse to form a zygote. Yet when amoebas split, and chlamydomonas fuse, vital activities do not cease. If people could divide like amoebas, perhaps they, too could cease to exist without dying. (For a famous discussion of division, fusion, and their implications, see Parfit 1981.) If such ‘deathless exits’ are possible, we would have to modify the loss of life account of death.

However, proponents of the loss of life account can hold their ground. They can say that division, fusion, and other apparent examples of deathless exits are unusual ways of dying, because, in such cases, nonexistence is not brought about via the destruction of vital activities, but they are not ways of escaping death altogether. Proponents of the loss of life account might also turn the tables on its critics, and argue as follows: nothing can be alive unless it exists, so if something ceases to exist it ceases to be alive, but to cease to be alive is to die. So there are no deathless exits.

Defining death is one thing; providing criteria by which it can be readily detected or verified is another. A definition is an account of what death is ; when, and only when its definition is met, death has necessarily occurred. A criterion for death, by contrast, lays out conditions by which all and only actual deaths may be readily identified. In some cases criteria for death are intended to capture conditions by which the actual deaths of human persons may be identified. Such a criterion falls short of a definition, but plays a practical role. For example, criteria for the death of a person would help physicians and jurists determine when death has occurred.

In the United States, the states have adopted criteria for the death of a person modeled on the Uniform Determination of Death Act (developed by the President’s Commission, 1981), which says that “an individual who has sustained either (1) irreversible cessation of circulatory and respiratory functions, or (2) irreversible cessation of all functions of the entire brain, including the brain stem, is dead. A determination of death must be made in accordance with accepted medical standards.” In the United Kingdom, the accepted criterion is brain stem death, or the “permanent functional death of the brain stem” (Pallis 1982).

These current criteria are subject to criticism, even if we put aside reservations concerning the qualifier ‘irreversible’. Animalists might resist the criteria since the vital activities of human beings whose entire brains have ceased to function can be sustained artificially using cardiopulmonary assistance. Mindists and personists might also resist the criteria, on the grounds that minds and all psychological features can be destroyed in human beings whose brain stems are intact. For example, cerebral death can leave its victim with an intact brain stem, yet mindless and devoid of self-awareness. (For more on criteria for death, see the article on the Definition of Death.)

3. Epicurus and the Harm Thesis

Is death bad for some people who die? Is it good for some of them?

According to the harm thesis , death is, at least sometimes, bad for those who die, and in this sense something that ‘harms’ them. It is important to know what to make of this thesis, since our response itself can be harmful. This might happen as follows: suppose that we love life, and reason that since it is good, more would be better. Our thoughts then turn to death, and we decide it is bad: the better life is, we think, the better more life would be, and the worse death is. At this point, we are in danger of condemning the human condition, which embraces life and death, on the grounds that it has a tragic side, namely death. It will help some if we remind ourselves that our situation also has a good side. Indeed, our condemnation of death is here based on the assumption that more life would be good. But such consolations are not for everyone. (They are unavailable if we crave immortality on the basis of demanding standards by which the only worthwhile projects are endless in duration, for then we will condemn the condition of mere mortals as tragic through and through, and may, as Unamuno (1913) points out, end up suicidal, fearing that the only life available is not worth having.) And a favorable assessment of life may be a limited consolation, since it leaves open the possibility that, viewing the human condition as a whole, the bad cancels much of the good. In any case it is grim enough to conclude that, given the harm thesis, the human condition has a tragic side.

It is no wonder that theorists over the millennia have sought to defeat the harm thesis. Let us consider some challenges to the harm thesis, beginning with the case against it developed by the ancient Greek philosopher Epicurus.

Epicurus (341–270) adopted a version of hedonism according to which pleasure (or pleasant experiences) is the only thing that is intrinsically good for us (that is, the only thing that is good for us in itself), while pain (or painful experiences) is the only thing that is intrinsically bad for us, bad in itself. Call this view intrinsic hedonism. (For a discussion of intrinsic value, see the entry on Intrinsic vs. Extrinsic Value.) Epicurus’s commitment to intrinsic hedonism prompted him to say, in his Letter to Menoeceus , that “everything good and bad lies in sensation.” He also claimed, in that same letter, that “when we are, death is not, and when death is present, then we are not.” The death of a person, and that person’s existence, do not overlap in time. On the basis of this assumption about death and existence, he concluded that a person’s death does not cause her to have any experiences (sensations)—indeed, “death is to be deprived of sensation.” In the following passage, he uses these thoughts against the harm thesis:

Make yourself familiar with the belief that death is nothing to us, since everything good and bad lies in sensation, and death is to be deprived of sensation. … So that most fearful of all bad things, death, is nothing to us, since when we are, death is not, and when death is present, then we are not.

Much about Epicurus’s argument is unclear, so let us work through it more carefully and see if we can fill in some details that he did not supply. Some speculation will be necessary, but we can develop a reconstruction that aligns with the things he wrote.

Earlier we mentioned one of the views Epicurus accepted, which we can state as follows:

• Intrinsic hedonism is true: a person’s experiences (sensations) of pleasure (or her pleasant experiences) are the only things that are intrinsically good for her, the only things that are good for her in themselves, while her experiences of pain (or painful experiences) are the only things that are intrinsically bad for her, bad in themselves.

From this view it follows that

• something is intrinsically good or bad for a person only if it is an experience.

Now, regardless of whether a person experiences her death, that death is not itself an experience. (Compare: I may experience jogging down the street, and I may experience the cup that is in front of me, but neither jogging nor the cup is itself an experience. My experiences are, so to speak, in my mind. Cups are not.) Let us add this observation to the argument:

• A person’s death is not an experience.

And if a person’s death is not an experience at all, clearly it is not an experience that is intrinsically good or bad for her. So, from 1–3, it follows that

• a person’s death is not intrinsically good or bad for her.

However, something that is not intrinsically bad for a person might nevertheless make other things happen that are detrimental to her, in which case it may be extrinsically bad for her. Seeing somebody fall and break her arm is not intrinsically bad for a person, but it might well cause her painful sadness, which makes the accident she saw extrinsically bad for her. Similarly, something that is not intrinsically good for a person might be extrinsically good for her.

Epicurus recognized the possibility of extrinsic goodness. It is not entirely clear how he understood it, but he seemed to accept a view we can call extrinsic instrumentalism : something is extrinsically good or bad for a person only if it makes her have things (other than itself) that are intrinsically good or bad for her. Let us add this to the argument:

• extrinsic instrumentalism is true: something is extrinsically good or bad for a person only if it makes her have things that are intrinsically good or bad for her.

Armed with this assumption, Epicurus can reject the possibility that a person’s death is extrinsically bad for her, arguing as follows. Because Epicurus thought that the death of a person and that person’s existence do not overlap in time, he thought that

• a person’s death does not make her have any experiences.

From premises 2, 5 and 6 it follows that

• a person’s death is not extrinsically good or bad for her.

To complete the argument against the harm thesis, Epicurus would need an additional assumption, such as this:

• something is good or bad for a person only if it is either intrinsically or extrinsically good or bad for her.

Premises 4, 7 and 8 entail that the harm thesis is false:

• a person’s death is not good or bad for her.

Is this Epicurean argument convincing? Let us see if we can find weak spots. We can begin with a reservation concerning the term ‘death.’

Earlier we noted that ‘death’ might be used for dying, the event or process of losing life, or being dead, the property of having lost life. The first reservation about the argument is that it is strongest if its uses of ‘death’ refer to being dead, and not to (the event or process of) dying. Here is why.

Being dead is not an experience, and it does not make a person have any experiences. So (on Epicurus’s assumptions) it is neither intrinsically nor extrinsically bad for a person to be dead. However, a person may experience dying , and the experience of dying (the experiences dying causes her to have) might well be intrinsically bad for her, even if only painful experiences are intrinsically bad for her (as premise 1 says). So even if being dead is not extrinsically bad for a person, the question arises as to whether, for some people, it is extrinsically bad to die . If something makes a person have painful experiences, isn’t it extrinsically bad for her, other things being equal? At least this much is true: the Epicurean argument does not show that dying painfully is not extrinsically bad for a person.

Apparently, then, the argument does not demonstrate that neither being dead nor dying is ever bad for those who die. Nevertheless, unless we find further weaknesses in it, it still seems to support powerful conclusions: being dead is neither good nor bad for those who die, and dying is extrinsically good or bad for them only if and insofar as it causes them to have painful (pleasant) experiences. Dying is wholly a matter of indifference for those who do not experience it, say because they sleep through it.

But there are further reservations to consider. Intrinsic hedonism is questionable. So is extrinsic instrumentalism.

Consider the first of these. Which things are intrinsically good or bad for us is a controversial matter , but many theorists deny that the list is limited to pleasure and pain. (For further discussion, see the entry on Intrinsic Goodness, the entry on Preferences, and “What Makes Someone's Life Go Best,” Parfit 1984, pp. 493–502.) Adding more things to the list can undermine the Epicurean argument.

For example, we might adopt some version of preferentialism, or the desire fulfillment account, which is the view that it is intrinsically good for us to fulfill one of our desires (assuming that the desire meets various conditions; exactly what these are is controversial—let us put the matter aside), and it is intrinsically bad for us to have a desire that comes to be thwarted. Now, many of my desires may be fulfilled, and many may be thwarted, without my noticing—desire fulfillment need have not experiential upshot. If I want my child to be happy, and she is, my desire is fulfilled, even if she has travelled away so far from me that I cannot interact with her, now or ever again. So preferentialism blocks the Epicurean’s move from premise 1 to 2.

Preferentialism also blocks the move to 7. Epicureans cannot use extrinsic instrumentalism to deny that a person’s death is extrinsically good or bad for her if the things that are intrinsically good or bad for her are not limited to experiences. Preferentialism implies that things may be extrinsically bad for us by virtue of thwarting our desires, regardless of whether this has any experiential upshot. Suppose, for example, that I desire that my child have a happy upbringing, and, for various reasons, it turns out that I am the only one who can make this happen, but I die suddenly, and as a consequence she has a miserable childhood. Arguably, my untimely death would be bad for me, in that it would thwart my desire, even if I die in my sleep, and am never aware of her fate. (The role a person’s experience plays in her being harmed is discussed by several theorists, including Rosenbaum 1986, Nussbaum 2013, Silverstein 2013, and Fischer 2014.)

Now consider some worries about extrinsic instrumentalism, which says that something is extrinsically good or bad for us only if it causes us to have things that are intrinsically good or bad for us. This view overlooks something that Thomas Nagel (1970) noted in his seminal essay “Death,” namely the fact that things may be extrinsically good or bad for us, other things being equal, by virtue of causing us not to have—by virtue of precluding our having—things that are intrinsically good or bad for us. Consider that being rendered unconscious prior to surgery is extrinsically good for a patient who otherwise would endure great suffering when the physicians apply the knife, in that it keeps him from suffering, and not because it causes him to accrue pleasure or some other good. Of course, after waking, the patient might also accrue pleasure or some other good as an indirect result of having been sedated, but in view of the suffering that it averts, being sedated is extrinsically good for him whether he receives that indirect bonus or not. As well, being made unconscious might be extrinsically bad for a person, say when it precedes, not surgery, but rather some joyous occasion he will miss because he is not conscious while it occurs. It is extrinsically bad for him, in this case, because it prevents him from taking joy in the occasion he misses. This remains true whether or not he also accrues some pain or other intrinsic evil as an indirect result of being sedated.

If it is indeed the case that things may be extrinsically good (bad) for us, other things being equal, by virtue of precluding our having evils (goods), we will want to allow for this fact in settling on an adequate understanding of what makes things good or bad for us. Next let us consider how this might be done, and the implications for the harm thesis.

To argue that death may be bad for those who die (even if they do not experience dying), theorists typically draw upon some version of the comparativist view that we are harmed by what makes our lives as wholes worse than they otherwise would be, and benefitted by what makes our lives as wholes better than they otherwise would be (early proponents of this view include Nagel 1970, Quinn 1984, and Feldman 1991). Applying comparativism, we may claim that, in at least some cases, dying at a time makes our lives as wholes worse than they would have been had we not died when we did, roughly because, by cutting our lives short, it deprives us of good life. This suggestion about death needs further development, but first let us explain the comparativist view more clearly.

Note that how well off you are at one time is likely to differ from how well off you are at another time. Your welfare level rises and falls over time. (For a discussion of welfare, see the article on Well-Being.) What determines how well off you are at a time, or during an interval of time, are the things you then accrue that are intrinsically good for you, goods such as pleasure, together with the things you then accrue that are intrinsically bad for you, evils such as pain (using the term ‘evil’ as a synonym for ‘bad’). Accruing the former at a time boosts your welfare level during that time, other things being equal, while accruing the latter lowers your welfare level during that time. Your welfare level during an interval of time will be positive if the goods you then accrue outweigh the evils. It will be 0—neither positive nor negative—if and only if you are capable of accruing goods or evils (unlike, say, a shoe, which is incapable of faring well or ill) but the goods you accrue are exactly offset by the evils and vice versa. The welfare level resulting from the goods and evils you accrue over the course of your life we may call your lifetime welfare level .

Using the notion of a lifetime welfare level, let us formulate an account of what it is for something to be extrinsically good or bad for us. Let us say that something is extrinsically good (bad) for us if and only if, and to the extent that, it is overall good (bad) for us simpliciter , where:

an event is overall good (bad) for us simpliciter if and only if, and to the extent that, it makes our lifetime welfare level higher (lower) than it otherwise would be.

(Why add the term ‘simpliciter’? Read on.) By way of illustration, consider a typical case in which you receive treatment by a dentist. Let us assume that, on this particular occasion, the dentist fills a cavity in one of your teeth, and that, had you not received this treatment, your tooth would have decayed, painfully, for months, until finally you would have sought out proper treatment. So the salient difference between your lifetime welfare level in the situation in which you are treated right away, on one hand, and the lifetime welfare level you would have in the case that you were not treated until much later, on the other, is that, in the latter situation, that level is significantly lower, due to the pain you would incur. Hence, on these assumptions, receiving treatment was overall good for you: the greater that pain would have been, the better for you it was that you were treated.

Note that things that are overall good for you may be a mixed bag—they may bring some pain or other intrinsic evils in their wakes, as well as some intrinsic goods, and the mix may differ from time to time. In some cases, what is overall good for you simpliciter is overall bad for you in a temporally relative sense—overall bad for you during some period of time . And although it is overall bad for you during one period of time, it might be overall good for you during some other period of time. Let us elaborate upon this point briefly. Comparativists can say that:

an event is overall good (bad) for us at some time t if and only if, and to the extent that, it makes our lifetime welfare level higher (lower) at t than it otherwise would be.

Suppose, for example, that, while your tooth’s cavity is being filled, the dentist’s drill causes you pain, and that this is pain you would not have had if you had not sought treatment, and instead watched TV. In that case, your visit to the dentist is overall bad for you during the time your tooth is being repaired. Yet, as emerged earlier, your visit to the dentist is overall good for you simpliciter , insofar as it enables you to reduce the episodes of toothache you would suffer over the course of your life.

Comparativists can accept intrinsic hedonism, but need not. They could, for example, pair comparativism with some version of the preferentialist view (mentioned earlier) that getting what we want—fulfilling one of our desires—is intrinsically good for us, and having our desires thwarted is intrinsically bad for us. Comparativism is neutral on the issue of what counts as the intrinsic goods and evils. Theorists who conclude that things other than pleasure are intrinsically good for us will want to weigh them in when they assess an individual’s welfare level. For example, preferentialists can say that even if accruing pleasure boosts a person’s welfare level so does desire fulfillment.

According to comparativism, a person’s death, whether painful or not, may well be overall bad for her (and hence extrinsically bad for her). To decide whether a person’s death is overall bad for her simpliciter (usually we can drop ‘simpliciter’ without creating confusion) we compare her actual lifetime welfare level to the lifetime welfare level she would have had if she had not died. Suppose, for example, that Hilda died (painlessly) on December 1, 2008 at age 25 and that, had she not died, she would have gone on to prosper for 25 years—her welfare level during that time would have been high—then suffer during her final five years. Her overall welfare level over her final 30 years would have been high, despite the downturn during the last five. Hence her lifetime welfare level had she not died at age 25 is significantly higher than her lifetime welfare level would be upon dying at 25. The former is boosted by the many goods she accrues during her final 30 years, and these goods are absent from her lifetime welfare level as it would be were her life ended at age 25. Hence dying at 25 is overall bad for her.

Importantly, dying at a time is not overall bad for everyone who dies. In fact, it will be overall good in many cases. Imagine that, had she not died at age 25, Hilda would have fared badly for 25 years—her welfare level during that time would have been low. We might also suppose that, during her last five years her welfare level would have been positive. Despite this last stipulation concerning her final five years, her lifetime welfare level had she not died at 25 is significantly lower than her lifetime welfare level would be if she did die at 25, so, on our new assumptions, dying at 25 is overall good for her.

According to comparativism, when a death is bad for us despite not making us accrue intrinsic evils such as pain, it is bad for us because it precludes our coming to have various intrinsic goods which we would have had if we had not died. We might say that death is bad for us because of the goods it deprives us of, and not, or at least not always, because of any intrinsic evils for which it is responsible. This stance is sometimes called deprivationism , and its proponents deprivationists .

As promising as it is, however, there may be grounds for doubting that comparativists can give the harm thesis a deprivationist defense. Let us discuss one such doubt next.

4. The Timing Puzzle

If we cannot identify a time when something makes us worse off than we otherwise would be, we might well doubt that it really was bad for us. We might go so far as to say that what never makes us worse (better) off than we otherwise would be is not bad (good) for us. Call this the Epicurean presumption . Given this presumption, proponents of the harm thesis need an answer to the timing question , which asks: if death is bad for us, at what time (or times) does it make us worse off than we otherwise would have been? In some cases in which things are bad for us, it seems rather easy to identify times when we are made worse off, but in other cases, especially in some cases involving death, it seems more difficult, which may make us worry about the deprivationist defense of the harm thesis. All this needs elaboration.

If having something is intrinsically bad for us, it is bad for us—because it is intrinsically bad for us—while we have it. Moreover, if something is overall bad for us wholly by virtue of making us have things that are intrinsically bad for us, we can say that it makes us worse off while we have those evils. For example, coming to be infected with a flu virus is overall bad for us, and the time it makes us worse off is not when we come to be infected, but rather while we are sick, while we suffer. (If we came to be infected with a virus, and our immune system dealt with it, preventing our becoming sick, the infection would not be bad for us.) This line of thought suggests that a painful death makes us worse off while we die, or rather while dying is painful for us. What about a painless death? Might it also be bad for us? (If so, when are we made worse off?) Perhaps; more on that in a bit.

We can use the term concurrentism for the view that a bad death makes us worse off while we die.

If we reject intrinsic hedonism, we might conclude that death can make us worse off not just while we die but at other times as well. If we adopt some form of preferentialism, we can take the view that things may make us worse off at the time one of our desires is thwarted. Suppose that, as George Pitcher (1984) suggested, a desire that you have now may be thwarted by your death, even though you will die several months from now. In that case, it might be now that your death makes you worse off than you would have been had you not died. Pitcher’s assumptions suggest that priorism is true: death may make you worse off before you die. It may harm you retroactively.

Identifying a time something makes us worse off seems rather easy in cases, such as the examples of infection or thwarted desire, in which it brings us have pain or other things that are intrinsically bad for us. But what about cases in which something is bad for us due to the fact that it precludes our having things that are intrinsically good for us? In cases like this, the victim incurs deprivation harm . But at what time are such persons worse off than they otherwise would be? When, in particular, does dying painlessly make a person worse off?

Is it possible to defend a concurrentist answer to this question about death? Julian Lamont (1998) says we incur deprivation harm at the time some event ensures that we will not retain or attain some good that is otherwise available. Call such an event an ensuring event . Death may itself be an ensuring event, he thought, so death and deprivation harm may occur simultaneously.

But this suggestion appears doubtful. Recall the earlier case in which we come to be infected and only later experience any symptoms. The event of coming to be infected is overall bad for us, but it seems implausible to say that this makes us worse off than we otherwise would be at the time we are infected . Instead, it seems, coming to be infected makes us worse off later, while we are sick. We are unlikely to adopt concurrentism as our story concerning catching the flu, which makes it doubtful as our story concerning deprivation harm.

In cases like catching the flu, it makes sense to say that the offending event is bad for its victim after it occurs—while she is incurring intrinsic evils she otherwise would lack. Perhaps the same is true of deprivation harm. Recall the example, discussed earlier, in which being sedated at time t is bad for a person due to the fact that it deprives her of good things: in this example, it seems, being sedated makes her worse off than she otherwise would be at a time after t —at the time when she would have been enjoying those goods had she not been sedated. Can we extend this story to the deprivation harm for which a victim’s death is responsible? Does a person’s death makes her worse off than she otherwise would be after she dies—during the time when she would have been enjoying the goods of which her death has deprived her, had she not died? Call this stance subsequentism . Proponents of subsequentism include Neil Feit (2002) and Ben Bradley (2004, 2009).

Subsequentism is plausible only if we can make good sense of the welfare level someone occupies while dead, but this may not be possible. There are at least two problems to discuss.

One difficulty is the problem of the subject . Suppose we are terminators rather than anti-terminators (discussed in Section 2.6). Suppose, too, that you die at time t 1 but had you not you would have experienced joy at time t 2 . Time t 2 arrives while you are dead, so that, given the termination thesis, t 2 arrives while you no longer exist. Consider the property, lacks joy . Does it make sense to attribute this (or any other) property to you at t 2 ? Does it make sense to say that some subject has a property at a time when that subject does not exist? If not, it seems difficult to make sense of your having a welfare level then. Epicurus seemed to be thinking along these lines when he wrote that “death is nothing to us, since when we are, death is not, and when death is present, then we are not.” (Echoing Epicurus, Nagel 1970 wrote “So long as a person exists, he has not yet died, and once he has died, he no longer exists; so there seems to be no time when death, if it is a misfortune, can be ascribed to its unfortunate subject.” But if this is the reason we cannot ascribe misfortune to a victim of death then we cannot even ascribe death to any victim.)

It might seem possible to solve the problem of the subject by simply switching sides and becoming anti-terminators, but this will not work. Anti-terminators can say that it is a straightforward matter to attribute the property lacks joy to you at t 2 , since you still exist at t 2 . You are your (joyless) corpse at t 2 . This won’t work because you might die and go out of existence without leaving a corpse, and even if you leave a corpse it might rot away, taking you out of existence, well before time t 2 arrives. Both possibilities are consistent with the fact that, had you not died when you did, at t 1 , you would have experienced joy at t 2 .

Still, there are more promising strategies for solving the problem of the subject. Subsequentists might adopt a view that is sometimes called metaphysical eternalism (defended by Nagel 1970 and Silverstein 1980, among others). On this view, past and future objects are ontologically on a par with present objects. Existing things are spread out in both space and time. Suppose it is possible to refer to anything that is ontologically on a par with present objects. Then, given metaphysical eternalism, we can still refer to Socrates, even though ‘Socrates’ refers to something whose existence is temporally located wholly in the past, and say of him that he is not alive. For similar reasons, perhaps, we can also attribute the property lacks joy to a person, such as Socrates, whose existence is over.

However, even if they can solve the problem of the subject, and make sense of attributing properties to subjects who are dead, subsequentists face another difficulty: it seems confused to speak of how well off a subject is during times when she is dead. Now, it does make sense to attribute the property lacks joy to a corpse, and to a person who has stopped existing. Anti-terminators will add that a person will have this property— lacks joy —while she is a corpse. But it makes no sense to ask how well off a person is while she is a corpse or during some time after she has stopped existing altogether. The concept of faring well or ill does not apply to things like concrete blocks and corpses or to persons while they are corpses. Things that do fare well or ill may pass through periods of time when they have a level of welfare that is equal to 0—during those times they are capable of accruing goods or evils but do neither—but unlike them, bags of concrete are not capable of having any welfare level, not even a level of 0. The same seems true of a corpse. And the same seems true of us during such times as we are no longer alive—times when we have become corpses or when those corpses have turned to dust.

Many theorists who reject subsequentism assume that because death takes a person out of actual existence, the dead are not “there” to be harmed. Palle Yourgrau (2019) rejects this assumption. He combines modal realism (the view that, like the actual world, other possible worlds are concrete objects) with the thesis of transworld identity (one and the same object exists in more than one possible world), and says that although a dead person no longer exists in the actual world, one and the same person is still alive, and exists, in other possible worlds. We may deny that, after a person has died, she is no longer real at all—not “there” to be harmed—because she still exists in other worlds, according to Yourgrau.

Some (Nagel 1970; Silverstein 1980) suggest that death harms us but at no determinate time. This view is criticized by Julian Lamont (1998) on the grounds that it implies that some events take place but at no particular time. But William Grey (1999) counters that Lamont has misunderstood Nagel’s (and Grey’s) indefinitist position, which is that the harm death causes is incurred during a stretch of time that has blurry boundaries (compare: the time of the onset of baldness).

As Grey understands it, indefinitism is correct only if subsequentism, priorism or concurrentism is true (Grey opts for subsequentism), for even a period of time with blurry edges must occur before, after or at the same time as a mortem event (eternalism is an exception since an infinite period has no boundaries to blur).

Suppose we conclude that there just is no (stretch of) time, whether with blurry edges or not, at which we are made worse off than we otherwise would be by a death that precludes our having goods we otherwise would have. Given the Epicurean presumption, we would have to conclude that it is not bad for us to be deprived of such goods by death. But of course we need not accept this conclusion. We can instead reject the Epicurean presumption. Being deprived of goods by death is bad for us, we can say, if, and insofar as, it is overall bad for us simpliciter , and to be overall bad for us simpliciter , there need not be a time at which death makes us worse off than we otherwise would be. There need be no time at which death makes our welfare level lower than it otherwise would be. Death can preclude our enjoying years of pleasant activities, making our lives worse than they would have been had we not died, even if at no time we are worse off than we would be had our lives not been cut short.

Isn’t it still possible to raise a question about timing, namely: if death is overall bad simpliciter for those who are deprived of happy years, at what time is it bad for them? This question does indeed arise, but it is not the timing question we have been asking, and an answer to the one is not an answer to the other. The answer to the new question is this: if true at all, the proposition that death is overall bad for us simpliciter is an eternal, a timeless, truth (Feldman 1991). A timeless truth is a proposition that is true at all times if true at all. That 6 is less than 7 is an example. That the welfare level Harry accrued today is lower than the welfare level Mary accrued today is another example. And so is the proposition that Sam’s death is overall bad for him simpliciter . It amounts to the claim that Sam’s actual lifetime welfare level is lower than the lifetime welfare level Sam would have accrued had he not died. Jens Johansson (2013) coined the term atemporalism for the view that “death is bad for the deceased but not at any time.” (For further discussion of atemporalism see Lamont 1998, Silverstein 2000 and Feit 2002.)

5. Further Reservations Concerning the Harm Theses

Before we move on, let us consider some further objections to the harm thesis and the deprivationist defense of it.

Another worry about the deprivationist defense is that deprivationism appeals to comparativism, and comparativism says that an event or state of affairs harms me, in that it is bad for me, when my life would have been better for me, my lifetime welfare higher, had that that event not occurred. However, there seem to be exceptions.

I am not harmed, it seems, by failing to be brilliant, or rich and beautiful. But compare my life as it is, with my unimpressive IQ, income and looks, to my life as it would be were I brilliant or rich or beautiful: the former is considerably worse than the latter. My not being a genius (or rich and so forth) precludes my coming to have many goods. It makes my life worse than it otherwise would be, so comparativism seems to imply that not being a genius is bad for me. Suppose you have the winning Mega Millions jacpot ticket, and you decide to give it to me. Before you hand it over, you have a stroke and die. Has your death harmed me?

Epicureans might renew their attack on the harm thesis by exploiting examples like these. The examples appear to show that things can have enormous negative value for me without harming me. Similarly, Epicureans might insist, the preclusion of goods by death is harmless: cut short, my life is worse than it would be were I not to die, but this comparative difference does not show that I am harmed.

It seems that the comparative criteria work well when we evaluate losses, such as the loss of my arms, and also when we evaluate some lacks, such as the inability to see or to feel pleasure. But, arguably, the criteria have worrisome implications when we evaluate certain other lacks, such as my lack of genius. It is relatively clear that a person is harmed by the inability to see but less clear that he is harmed by the lack of genius. Why is that?

Nagel seems inclined to think that the solution is to “set some limits on how possible a possibility must be for its nonrealization to be a misfortune,” but also mentions that we might not regard, as a misfortune, “any limitation, like mortality, that is normal to the species.” Draper suggests that harmless preclusion involves cases in which the events or states of affairs that would be good for us if they held are highly improbable (Draper 1999). Another explanation might focus on the relative importance of having some goods rather than others. In some moods, we may consider it harmful to be deprived of a good just when it is important for us to have it. The troublesome lacks we have been discussing might be lacks of goods it is unimportant to have; such lacks would not be harmful even though we would be better off without them. (But if, against all odds, a person is a genius, or rich, or beautiful, would taking these away be harmless to her?)

5.2 The Symmetry Argument

Lucretius, a follower of Epicurus, extended Epicurus’s case against the harm thesis. The argument he developed involved a thought experiment:

Look back at time … before our birth. In this way Nature holds before our eyes the mirror of our future after death. Is this so grim, so gloomy? (Lucretius 1951)

According to his symmetry argument, it is irrational to object to death, assuming it ends our existence, since we do not find it objectionable that we failed to exist prior to being alive, and the way things were for us while not existing then is just like the way things will be for us after death ends our existence; our pre-vital nonexistence and our posthumous nonexistence are symmetrical, alike in all relevant respects, so that any objection to the one would apply to the other.

Lucretius’s argument admits of more than one interpretation, depending on whether it is supposed to address death understood as dying or as being dead (or both).

On one interpretation, the argument is this: the ending of life is not bad, since the only thing we could hold against it is the fact that it is followed by our nonexistence, yet the latter is not objectionable, as is shown by the fact that we do not object to our nonexistence before birth. So understood, the symmetry argument is weak. It would have some force for someone who thought initially that death puts us into a state or condition that is ghastly, perhaps painful, but that need not be our complaint. Instead, our complaint might be that death precludes our having more good life. Notice that the mirror image of death is birth (or, more precisely, becoming alive), and the two affect us in very different ways: birth makes life possible; if a life ends up being good for us, birth starts a good thing going. Death makes further life impossible; it brings a good thing to a close.

Perhaps Lucretius only meant to argue that being dead is not bad, since the only thing we could hold against it is our nonexistence, which is not really objectionable, as witness our attitude about pre-vital nonexistence. So interpreted, there is a kernel of truth in Lucretius’s argument. Truly, our pre-vital nonexistence does not concern us much. But perhaps that is because our pre-vital nonexistence is followed by our existence. Perhaps we would not worry overly about our post-vital nonexistence if it, too, were followed by our existence. If we could move in and out of existence, say with the help of futuristic machines that could dismantle us, then rebuild us, molecule by molecule, after a period of nonexistence, we would not be overly upset about the intervening gaps, and, rather like hibernating bears, we might enjoy taking occasional breaks from life while the world gets more interesting. But undergoing temporary nonexistence is not the same as undergoing permanent nonexistence. What is upsetting might be the permanence of post-vital nonexistence—not nonexistence per se.

There is another way to use considerations of symmetry against the harm thesis: we want to die later, or not at all, because it is a way of extending life, but this attitude is irrational, Lucretius might say, since we do not want to be born earlier (we do not want to have always existed), which is also a way to extend life. As this argument suggests, we are more concerned about the indefinite continuation of our lives than about their indefinite extension . (Be careful when you rub the magic lamp: if you wish that your life be extended, the genie might make you older!) A life can be extended by adding to its future \(or\) to its past. Some of us might welcome the prospect of having lived a life stretching indefinitely into the past, given fortuitous circumstances. But we would prefer a life stretching indefinitely into the future.

Is it irrational to want future life more than past life? No; it is not surprising to find ourselves with no desire to extend life into the past, since the structure of the world permits life extension only into the future, and that is good enough. But what if life extension were possible in either direction? Would we still be indifferent about a lengthier past? And should our attitude about future life match our attitude about past life?

Our attitude about future life should match our attitude about past life if our interests and attitudes are limited in certain ways. If quantity of life is the only concern, a preference for future life is irrational. Similarly, the preference is irrational if our only concern is to maximize how much pleasure we experience over the course of our lives without regard to its temporal distribution. But our attitude is not that of the life- or pleasure-gourmand.

According to Parfit, we have a far-reaching bias extending to goods in general: we prefer that any good things, not just pleasures, be in our future, and that bad things, if they happen at all, be in our past. He argues that if we take this extensive bias for granted, and assume that, because of it, it is better for us to have goods in the future than in the past, we can explain why it is rational to deplore death more than we do our not having always existed: the former, not the latter, deprives us of good things in the future (he need not say that it is because it is in the past that we worry about the life-limiting event at the beginning of our lives less than the life-limiting event at the end). This preference for future goods is unfortunate, however, according to Parfit. If cultivated, the temporal insensitivity of the life- or pleasure-gourmand could lower our sensitivity to death: towards the end of life, we would find it unsettling that our supply of pleasures cannot be increased in the future, but we would be comforted by the pleasures we have accumulated.

Whether or not we have the extensive bias described by Parfit, it is true that the accumulation of life and pleasure, and the passive contemplation thereof, are not our only interests. We also have active, forward–looking goals and concerns. Engaging in such pursuits has its own value; for many of us, these pursuits, and not passive interests, are central to our ‘identities’, our fundamental values and commitments. However, we cannot make and pursue plans for our past. We must project our plans (our self–realization) into the future, which explains our forward bias. (We could have been devising and pursuing plans in the past, but these plans will not be extensions of our present concerns.) It is not irrational to prefer that our lives be extended into the future rather than the past, if for no other reason than this: only the former makes our existing forward-looking pursuits possible. It is not irrational to prefer not to be at the end of our lives, unable to shape them further, and limited to reminiscing about days gone by. As Frances Kamm (1998, 2021) emphasizes, we do not want our lives to be all over with.

Nevertheless, it does not follow that we should be indifferent about the extent of our pasts. Being in the grip of forward-looking pursuits is important, but we have passive interests as well, which make a more extensive past preferable. Moreover, having been devising and pursuing plans in the past is worthwhile. If fated to die tomorrow, most of us would prefer to have a thousand years of glory behind us rather than fifty. We want to have lived well.

In “Death” Thomas Nagel offered a response to Lucretius that has been widely discussed. It is entirely reasonable not to want to come into existence earlier even though we want to live longer, Nagel said, because it is metaphysically impossible for a person to have come into existence significantly earlier than she did, even though it is possible for a person to have existed longer than she actually did. However, his response hinges on questionable assumptions about the essential features of people’s origins, as Nagel acknowledges (in footnote 3 of the reprint of “Death” in his collection Mortal Questions .) Imagine someone who originated from a zygote that had been frozen for a very long time. Mightn't that zygote have been frozen for a brief time instead? Wouldn’t that be a way for this person to have come into existence far earlier than she did?

According to Frederik Kaufman (2016, p. 63), this thought experiment (perhaps tweaked a bit) might provide a way in which a human organism could have come into existence far earlier than she did, but it does not provide a way in which a person could have come into existence far earlier. “Persons (properly understood) cannot exist earlier than they do.” He bases this view on the assumption—challenged by animalists but defended by Parfit—that persons are objects (distinct from organisms) with psychological persistence conditions, chief among which is psychological continuity, together with the assumption that “if mental continuity is constitutive of personal identity, then when a particular consciousness emerges is essential to that person.”

6. Posthumous Harm

According to Aristotle,

a dead man is popularly believed to be capable of having both good and ill fortune—honour and dishonour and prosperity and the loss of it among his children and descendants generally—in exactly the same way as if he were alive but unaware or unobservant of what was happening ( Nicomachean Ethics 1.10)

The belief Aristotle reported in this passage is that a person may be benefitted or harmed by things that happen while she is dead. Nagel (1970, p. 66) agrees; drawing upon his indefinitist approach he says that “a man's life includes much that does not take place within the boundaries … of his life” and that “there is a simple account of what is wrong with breaking a deathbed promise. It is an injury to the dead man.” If something that occurs while a person is dead is bad for her, let us say that it is responsible for posthumous harm . (But this way of speaking is potentially misleading, as theorists who argue that posthumous events may harm us need not assume that the victims are worse off while they are dead.) Is there such a thing as posthumous harm?

The main reason to doubt the possibility of posthumous harm is the assumption that it presupposes the (dubious) possibility of backwards causation. As Ernest Partridge wrote, “after death no events can alter a moment of a person's life” (1981, p. 248). The dead may be wronged, Partridge thought, but being wronged is not a kind of harm. (The claim that a person may be wronged by actions others take after she is dead is itself quite controversial. Like Partridge, some theorists think that people may be wronged but not harmed posthumously. Priorists typically argue that both are possible, while other, theorists, such as J.S. Taylor 2012, argue that neither is possible.)

We might also question the possibility of posthumous harm by drawing on the assumption (made by Mark Bernstein 1998, p. 19, and Walter Glannon 2001, p. 138, among others) that something is intrinsically good or bad for a person only if it reduces to her intrinsic, non-relational properties. For simplicity, we can focus on one version of this view, namely intrinsic hedonism. Suppose we assume that a person is harmed only by what is intrinsically or extrinsically bad for her, that intrinsic hedonism is the correct account of intrinsic harm and comparativism is the correct account of extrinsic harm, and also that the termination thesis (people do not exist while dead) is true. On these assumptions, it is impossible for an event that occurs after a person dies to be bad for her. It cannot be bad for her in itself and it cannot be overall bad for her either. To be overall bad for a person, a posthumous event would have to make her have fewer goods or more evils or both than she would have had if that event had not occurred. But nothing that happens after a person dies and ceases to exist has any bearing on the amounts of pleasure or pain in her life. Nothing that occurs after she ceases to exist modifies any of her intrinsic properties.

Although the above assumptions rule out the possibility of posthumous harm, they are entirely consistent, we have seen, with the possibility of mortal harm, the possibility that people are harmed by dying. (We might think otherwise if, as some theorists do, we assume that a person no longer exists at the time she dies. Joel Feinberg 1984, following Barbara Levenbook 1984, defined death as “the first moment of the subject’s nonexistence,” which makes death something that occurs after a person has ceased to exist, and suggests that by ruling out the possibility that a person is harmed by things that occur after she ceases to exist we rule out the possibility of mortal harm.)

Those who defend the possibility of posthumous harm deny that it involves backwards causation. But how could posthumous events affect people if not via backwards causation?

Some theorists say that posthumous harm occurs when posthumous events change the value of a person’s life for the worse. Dorothy Grover (1989) suggests that posthumous events may affect the “quality” of a person's life, say by changing the value of her accomplishments. David Velleman (1991) argues along similar lines, claiming that later events may affect the meaning of earlier events, and the latter bears on the value of a person’s life.

Some theorists (for example, Pitcher 1984, Feinberg 1984, Luper 2004 and 2012, and Scarre 2013) appeal to preferentialism to explain the possibility of posthumous harm. We noted earlier that preferentialists can defend the idea that some events harm their victims retroactively, and that death is such an event. Preferentialists can take a similar stance on posthumous events, assuming that things that happen after we die may determine whether desires we have while alive are fulfilled or thwarted.

According to Pitcher, posthumous events harm us by being responsible for truths that thwart our desires. For example, being slandered while I am dead makes it true that my reputation is to be damaged, and this harms me at all and only those times when I desire that my reputation be untarnished. It is while I am alive that I care about my reputation’s always being intact, and it is while I am alive that my well-being is brought lower by posthumous slander. Similarly, my desire that my child have a happy upbringing even if I am not there to provide it will be thwarted if, after I die, she catches some devastating illness. The event that makes it true that my child will be miserable occurs after I am gone, but this truth thwarts my desire about my child now, so it is now that I am worse off. The posthumous events themselves harm me only indirectly; directly I am harmed by their making things true that bear on my interests.

However, the desire-based case for the possibility of posthumous harm remains controversial. It will be rejected by theorists who doubt that people are harmed by events that do not modify their intrinsic features, and by theorists who think that it hinges on the possibility of backwards causation, of course. Velleman (1991, p. 339) rejects the desire-based case on the grounds that “we think of a person's current well-being as a fact intrinsic to the present, not as a relation that he currently bears to his future.” Some theorists echo a criticism that was offered by Partridge (1981, p. 246). Consider an event that thwarts one of a person's desires. To harm her by virtue of thwarting that desire, Partridge claims, the event must occur while she still has that desire , while she still cares about whether it is fulfilled, but she and her desire are gone by the time a posthumous event occurs. For some theorists (Vorobej, 1998, Suits 2001), the point is that we have no reason to care whether our desires are fulfilled by events that occur once we no longer have those desires, and we no longer have desires after we die. Parfit resisted this charge by noting that while some of our desires are conditional on their own persistence (we want them fulfilled at a time only on condition that we will still have them at that time), others are not.

7. Never Dying

Is it always a misfortune for us to die? Would never dying instead be bad for us? In a pair of influential essays, Thomas Nagel defends an affirmative answer to the first question, while Bernard Williams defends an affirmative answer to the second.

In “Death” (and in The View From Nowhere , p. 224) Nagel argues that no matter when it happens, dying is bad for those who die. He bases this view on the claim that “life is worth living even when the bad elements of experience are plentiful and the good ones too meager to outweigh the bad ones on their own. The additional positive weight is supplied by experience itself, rather than by any of its contents.” (1970, p. 60) Nagel’s view appears to be that it is intrinsically good for us to experience things, and that this good is great enough to outweigh any evils that accompany it. Hence a person’s welfare level is positive at any time when she is experiencing things, and no matter how much misery continued existence will bring her, it is overall good for her to live longer, assuming that she continues to experience things. (Nagel does not argue that being deprived of continued life would be a misfortune if that life were entirely devoid of experience.)

Nagel considers objections to his view towards the end of his essay. One might argue, Nagel points out (as noted earlier), that mortality is not a misfortune on the grounds that the nonrealization of remote possibilities (like being immortal) is not harmful, or on the grounds that limitations that are normal to the species (like mortality) are not harmful. He responds that the normality and inevitableness of death “do not imply that it would not be good to live longer.” Whenever death comes, it would have been good to live longer, so it is bad for us that we will not: “if there is no limit to the amount of life that it would be good to have, then it may be that a bad end is in store for us all.” (1970, p. 69)

Nagel’s case for saying that death is always bad for those who die rests on his claim that the goodness of experiencing outweighs any accompanying evils. However, the latter is implausible, as is evident to anyone who would rather be sedated into unconsciousness than undergo the suffering she would otherwise experience during surgery. Under such circumstances, sedation is overall good for us, despite the fact that (indeed: because) it stops us from experiencing things for a time. And once this is acknowledged, it seems reasonable to add that, under certain circumstances, dying would be overall good for us, and hence not bad for us after all. It would be overall good for us if the further life we otherwise would have would bring us great evils, such as suffering, that are not offset by goods.

Bernard Williams (and others, such as Shelly Kagan 2012) takes the view that it would be bad to live forever, even under the best of circumstances. In his influential essay “The Makropulos Case: Reflections on the Tedium of Immortality,” Williams argues that although the deaths of some persons is a misfortune for them, never dying would be intolerable. In arguing for these views, Williams draws upon the notion of a categorical desire, which we can clarify as follows.

Consider a woman who wants to die. She might still take the view that if she is to live on, then she should be well fed and clothed. She wants food and clothing on condition she remain alive. In this sense her desires (for food and clothes) are conditional on her remaining alive, and, in being conditional on her living on, they do not give her reason to live. Contrast a father who desires that his beloved daughter have a good start in life. His desire is not conditional on his remaining alive. In this sense, it is, Williams says, categorical. In fact, his desire gives him reason to live, because he can see to her well-being if he survives. Williams thinks that our categorical desires are not only what motivate us to live on, they give meaning to our lives, and are important elements of our characters. He also thinks that it is by virtue of the fact that we will retain the same character until a later time that it is clear to us that we will be the same person until then.

The bearing on death, according to Williams, is, first, that we have good reason to condemn a death that is premature in the sense that it thwarts our categorical desires. Second, mortality is good, for if we live long enough, eventually we will lose our categorical desires. At that point we will no longer be motivated to live on, and oppressive boredom will set in. When we contemplate this fate from our vantage point in the present, we find it that it is not even clear to us that these bored seniors are us.

If we could find a way to extend our lives indefinitely, yet avoid the ravages of senescence, and remain healthy and mentally competent, couldn’t we avoid becoming jaded with life by gradually varying our interests over time, adding to and perhaps replacing some of our categorical desires, again and again? Several theorists including Nagel (1986, p. 224, n. 3), Glover (1977, p. 57), and Fischer (1994), have argued that the lives of superseniors need not become dull and tedious. Williams’s view is that it is not possible to make eternal life desirable (which claim is not identical to the claim that eternal life would inevitably be bad for us). Varying my categorical desires will not work, because, to be desirable, the endless life I design for myself must meet two conditions: (1) “it should clearly be me who lives forever,” and (2) “the state in which I survive should be one that, to me looking forward, will be adequately related, in the life it presents, to those aims I now have in wanting to survive at all.” (1973, p. 83) If I replace my categorical desires, I fall afoul of at least one of these conditions. Life under the future desires is detached from life under my current categorical desires. Moreover, the desires I give myself in the future will be elements of a character that is very different from my current character; replacing my current character with an entirely different one later in life makes it far less clear, Williams appears to think, that the individual living that later life is me. “The degree of identification needed with the later life … is absolutely minimal.” (1973, p. 85)

Williams’s claim that immortality cannot be made desirable remains controversial. It is not obvious that eternal life is undesirable if it involves changing our categorical desires and characters (insofar as our characters are defined by the desires). Nor is it obvious that such changes must violate Williams’s two conditions for the desirability of continued life. Williams seems to think that the individual who is changed in this way will not clearly be the same person as before, but he stops short of saying that it clearly will not be the same person (indeed, he defends a bodily continuity criterion for identity in “The Self and the Future,” pp. 46–63, so he presumably thinks that a person does survive changes of desires and character). Concerning Williams’s second condition, his view is that if we replace our characters and desires, “there is nothing left by which he can judge” whether future life is desirable (1093, p. 85). Yet it seems reasonable to take the view now that it would be good for me to develop and fulfil desires in the future—desires I now lack. Many of us would welcome the prospect of gradually transforming our interests and projects over time. The gradual, continuous transformation of our desires and projects does not end our lives, or existence. It is distinct from, and preferable to, annihilation. If we could live endlessly, the stages of our lives would display reduced connectedness, yet remain continuous, which is a property that is important in the kind of survival most of us prize. Even after drinking from the fountain of eternal youth, we would tend to focus on relatively short stretches of our indefinitely extensive lives, being animated by the specific projects and relationships we have then. However, sometimes we would turn our attention to long stretches of life, and then, prizing continuity, we might well phase in new and worthwhile undertakings that build upon, and do not wholly replace, the old. (For further discussion of the desirability of eternal life, see Overall 2003, Bortolotti 2009, Smuts 2011, Luper 2012b, Altshuler 2016, Buben 2016, Cholbi 2016, and Fischer 2019.)

Even if death is usually bad for those of us who die, perhaps it need not be bad for us, if we prepare ourselves suitably. This might be possible if some form of preferentialism is true, and if, by altering our desires, we could cease to have any interests that dying would impair. For then we might be able to thanatize our desires, in this sense: we might abandon all desires that death might thwart. Among these are desires we can satisfy only if we live on for a few days, but also desires we cannot possibly satisfy within the span of a normal lifetime, and the desire for immortality itself. Instead of desiring that some project of mine succeed, which is a desire that might be thwarted by my death, I might instead adopt a conditionalized version of this desire, namely: should I live on, let my project succeed. If all goes well, thanatizing would insulate us from harm from death by leaving us with no interests with which dying interferes.

Unfortunately, this strategy will backfire. The main problem is that death can interfere with desire fulfillment not just by falsifying the objects of our desires but also by precluding our having desires (Luper 2013). So even if we resolve, from now on, to limit ourselves to desires whose objects cannot be falsified by death, we are still vulnerable to the harm death will do us if it precludes our having and fulfilling desires. Hence thanatizing would force us to avoid having any desires whose fulfillment would have benefitted us, and to deny ourselves such desires would be as bad for us as the harm we are trying to avoid.

However, the core idea of adapting our desires is useful, if not taken to an extreme. It is prudent to avoid taking on goals we cannot possibly attain, and hence prudent to eschew projects that cannot possibly be completed during the course of a normal lifetime.

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How to cite this entry . Preview the PDF version of this entry at the Friends of the SEP Society . Look up topics and thinkers related to this entry at the Internet Philosophy Ontology Project (InPhO). Enhanced bibliography for this entry at PhilPapers , with links to its database.

• Partridge, E., 1981. “ Posthumous Interest and Posthumous Respect ,” Ethics 91, no. 2. Reprint made available by the author.

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The Concept of Death in Literature and Human Life Essay

Introduction, works cited.

Death is one of the inevitable aspects of life, and all human beings will go through the process at some point in their life. Although death physically separates individuals from their family and friends for good, it can be motivational. It can be the reason to live well with others, do good to anyone, a reason to correct yourself, and stay healthy always. Human beings do not like death, but it gives a sense of awareness that the end is the same; what matters is how one spends their life Death is a powerful force, and it may be the only thing on the earth that can change the world (Vajta 24). Devastating as it may seem, death has a surprising amount of power. It is the only thing over which human beings have no control. If it is the time for a person to die, they will die; nothing can change it.

Death is the most agonizing experience when it involves the people you cherish. When a loved one passes away, people are left wondering why it happened and trying to ignore the same. It is normal to be filled with resentment, wondering why you were not able to be there with them. Instead of dwelling on the fact that they are no longer alive, a mature person accepts the conclusion and considers what they would want you to do in their honor if a loved one passes away. You will be able to utilize death as a motivator if you approach it with an open mind. When one is about to give up, they will hear the voice of their departed loved one telling them not to worry. Typically, no human is ready to die, and most people wish to live forever, and that is why it is essential to cherish all moments. This essay will explore the significance of death in the human experience of Shakespeare’s play Hamlet , the poem I heard a Fly Buzz – When I died, and A Good Man is Hard to Find by Flannery. These works give a more understanding of the theme of death from different perspectives.

The story of Hamlet is centered on an important topic that depicts a never-ending emotional conflict. In the story, death permeates every scene, from the opening scene’s confrontation with the Ghost of a dead man to the final scene’s carnage, which claims the lives of nearly every significant character (Shakespeare 1-206). There are many deaths in Shakespeare’s Hamlet, but his fascination with death and the Ghost of King Hamlet is visible in his depiction of the issue.

Hamlet is perpetually preoccupied with death and contemplates it from a variety of angles. While the idea of self-harm fascinates and repulses him, he is equally entranced by death’s physical reality, as evidenced by the famous gravedigger scene (Shakespeare 20). The play Hamlet can be viewed as a long conversation between Hamlet and death. The more Hamlet grows as a character throughout the play, the more he comes into contact with various viewpoints on mortality and death and how they relate to Hamlet and others.

The character initially regards life as a torturous prelude to death and the afterlife, but as he grows and learns more about himself, the considerable toll death takes on humankind dawns on him. Through these characters, the playwright reveals his ambivalent take on the central issue. Hamlet idolizes death as a teenager from the beginning of the play, and he lives his life as if it were a journey to the grave (Shakespeare 1-205). Despite his apprehensions, he makes an effort to get in touch with the Ghost. Hamlet is terrified of dying since he doesn’t know what will happen once he passes away. In a well-known soliloquy, Hamlet expresses his concern about death and engages in a conversation about it. While confronted with murder, injustice, and the end of his life, Hamlet appears callous toward death. Hamlet contemplates death and the afterlife as part of his desire for vengeance in Shakespeare’s play. However, Hamlet’s plans to exact revenge on his father are merely a prelude to his eventual consideration of suicide. As William Shakespeare portrays with veiled mockery, his obsession with death slowly drives him insane.

For example, when Hamlet murders Ophelia’s father, he loses sight of where he buried his body, leading him to rage about the horrible things that happen to dead bodies after they are eaten. Because Hamlet was obsessed with death and his black clothing, Shakespeare had him appear depressed. With Shakespeare’s graveyard scene, we get a better sense of Hamlet’s concern with death. The picture of a graveyard appears several times in the play, revealing the character’s attitude toward dying. Only Hamlet is unnerved and saddened by seeing the grave because death is seen as a threat to him. Because he is preoccupied with death, Hamle t has little regard for life, including his own.

God’s ways are inscrutable, in reference to O’Connor’s story A Good Man Is Hard to Find . According to the author, the most important ideas are about living a meaningless life, dying without any achievement, and the possibility of revelation. As she tells a basic, and at times hilarious, story about everyday people and prejudices and narrow-mindedness, she reveals how modern life is devoid of spirituality. To raise awareness about this issue, the author wrote the book. On the subject of location and genre, it’s important to remember that this is a “road story,” which implies a journey from one place to another on an individual level.

However, the narrative’s symbolic level is formed by a concealed meaning that is always there behind the scenes. For the most part, it is clear that the roads represent life’s journey and that everyone who takes them experiences some mental and spiritual metamorphosis. Flannery O’Connor’s writings are similar in this regard. It’s a scenic drive from Georgia to Florida with views like this: “Stone Mountain and the blue granite. “There was Stone Mountain, which had blue granite outcroppings on both sides of the road, as well as vivid red clay banks with purple striations, as well as diverse crops that formed rows of green lacework on the mountain’s sides. Even the ugliest of the trees glistened in the silver-white sunlight that drenched them.” family grandmother, including her son Bailey and his family, are in the backseat of the car as they drive through picturesque countryside, not paying any attention to it (O’Connor 13). Nobody else seems interested, except for the elderly lady who has a nostalgic attachment to “things as they used to be” and believes that travel can be educational for young people

Death comes unexpectedly most times, and no one knows the day. During their vacation, the family stumbles into a car accident in a remote location and is then murdered by a gang known as the Misfit. A transition from life to death occurs externally as a result of this. The internal movement, on the other hand, is from end to life. This implication is most prominently emphasized by the novel’s Grandmother figure, who is unnamed. Her inability to give herself a name shows that she is a typical contemporary product lacking originality. As soon as we meet her, we notice that she’s intelligent, cunning, and self-centered. In her mind, “people are not as good as they used to be,” a phrase that is both her life motto and a reflection of how she views herself; she clings to the past with bitterness. As a result, she has a false sense of self-worth and values. An incredible metamorphosis takes place after meeting the Misfit and feeling like her life is on the edge of ending.

Interestingly, her epiphany arrives via a religious dialogue with a serial killer rather than the typical route (O’Connor 20). As a side effect, this implies that the author has more wisdom than the average person. The Misfit is a strange character, and his name stands for the universal feelings of isolation, loss, and emptiness. They do not belong in the world that was created for them by God. And, contrary to what Grandmother assumed, the problem is not that individuals have aged and become less attractive. Humans see themselves reflected in the environment around them and the people they interact with. There is not much distance between the assassin and the well-dressed elderly woman who does it to look the part in case she is killed in an accident. They grew up in nonspiritual households; therefore, they didn’t have a personal relationship with God. The Misfit is aware of this, while the grandmother is unaware of it. To avoid being discovered, she hides behind Christian stereotypes such as regular church attendance, prayer, and not robbing law-abiding citizens, among others.

Conversely, Emily Dickson brings the theme of death in her works by showing how the fear of death follows from the fear of life. Her poem “I heard a Fly buzz – when I died ” presented death as quick and painless. The poem then alludes to death’s most terrible aspect as a result of this seemingly simple explanation. Initially, she gives the fly as innocuous and little more than a slight annoyance to the narrator, but in the last verse, she shows off the fly’s truly nasty side. There is a funeral in the poem, and the setting’s symbolic nature is used to depict the narrator’s mental separation in a figurative way (Dickson 4-7). They are used as a metaphor for the poet’s agony, which is expressed through the mourners. As they go, they are putting literal pressure on her, and it would not let up until she falls unconscious.

To conclude, death should serve as an additional motivation to live a better life in every moment. After all, humans should be aware that whatever occurs after they die will be very different from what they are accustomed to in their lifetime. Though dwelling on mortality all of the time is fruitless, reflecting on the finite nature of our time may be beneficial. From this perspective, the only goal that should be pursued is avoiding feeling bad about their acts. The three works present death in a special manner. Normally, human beings do not like talking about death rather than about life. Death is like a mirror in which the true meaning of life is reflected.

Dickinson, Emily, and Petra Press. I heard a fly buzz when I died . Petra Press, 2006.

O’Connor, Flannery. A Good Man is Hard to Find: And Other Stories . Houghton Mifflin Harcourt, 1955.

Shakespeare, William. Hamlet . Ainsworth, 1902.

Vajta, Katharina. “Identity beyond death: messages and meanings in Alsatian cemeteries.” Mortality 26.1 (2021): 17-35.

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IvyPanda. (2022, November 23). The Concept of Death in Literature and Human Life. https://ivypanda.com/essays/the-concept-of-death-in-literature-and-human-life/

"The Concept of Death in Literature and Human Life." IvyPanda , 23 Nov. 2022, ivypanda.com/essays/the-concept-of-death-in-literature-and-human-life/.

IvyPanda . (2022) 'The Concept of Death in Literature and Human Life'. 23 November.

IvyPanda . 2022. "The Concept of Death in Literature and Human Life." November 23, 2022. https://ivypanda.com/essays/the-concept-of-death-in-literature-and-human-life/.

1. IvyPanda . "The Concept of Death in Literature and Human Life." November 23, 2022. https://ivypanda.com/essays/the-concept-of-death-in-literature-and-human-life/.

Bibliography

IvyPanda . "The Concept of Death in Literature and Human Life." November 23, 2022. https://ivypanda.com/essays/the-concept-of-death-in-literature-and-human-life/.

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• Shakespeare’s “Hamlet”: Hamlet as a Masculine Character
• Hamlet and Laertes in Shakespeare’s "Hamlet"
• Ghosts and Revenge in Shakespeare’s Hamlet
• Hamlet: The Circumstances That Lead Hamlet to Soliloquy
• Hamlet And Laertes: A Comparison
• The Masks of William Shakespeare's Play "Hamlet"
• Ophelia from Shakespeare's ”Hamlet”
• The Benefit of Existence in Philosophy
• Philosophy: The Absurdity of Lives
• The Greatest Source of Human Frustration or Misery
• Reincarnation from a Philosophical Viewpoint: What Famous Thinkers Would Have to Say
• Socrates: The Unexamined Life Is Not Worth Living

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Notre Dame Philosophical Reviews

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Our Stories: Essays on Life, Death, and Free Will

John Martin Fischer, Our Stories: Essays on Life, Death, and Free Will , Oxford UP, 2009, 184pp., $65.00 (hbk), ISBN 9780195374957.

Reviewed by David Hodgson, Supreme Court of New South Wales

1 Bernard Williams, Problems of the Self (Cambridge University Press, 1973), p. 89.

2 Martha Nussbaum, The Therapy of Desire (Princeton University Press, 1994), p. 203.

3 I have attempted to support such an account in various writings, for example in an essay available at < http://users.tpg.com.au/raeda/website/why.htm > and published in Times Literary Supplement on 6 July 2007.

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Our Stories Essays On Life, Death, And Free Will

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In this collection of essays on the metaphysical issues pertaining to death, the meaning of life, and freedom of the will, John Martin Fischer argues (against the Epicureans) that death can be a bad thing for the individual who dies. He defends the claim that something can be a bad thing--a misfortune-for an individual, even if he never experiences it as bad (and even if he does not any longer exist). Fischer also defends the commonsense asymmetry in our attitudes toward death and prenatal nonexistence: we are indifferent to the time before we are born, but we regret that we do not live longer. Further, Fischer argues (against the immortality curmudgeons, such as Heidegger and Bernard Williams), that immortal life could be desirable, and shows how the defense of the (possible) badness of death and the (possible) goodness of immortality exhibit a similar structure; on Fischer’ s view, the badness of death and the goodness of life can be represented on spectra that display certain continuities. Building on Fischer’ s previous book, My Way a major aim of this volume is to show important connections between issues relating to life and death and issues relating to free will. More specifically, Fischer argues that we endow our lives with a certain distinctive kind of meaning--an irreducible narrative dimension of value--by exhibiting free will. Thus, in acting freely, we transform our lives so that our stories matter.

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Essay on Life After Death

Students are often asked to write an essay on Life After Death in their schools and colleges. And if you’re also looking for the same, we have created 100-word, 250-word, and 500-word essays on the topic.

Let’s take a look…

100 Words Essay on Life After Death

Understanding life after death.

Life after death is a topic that sparks curiosity. It is a concept that suggests our existence doesn’t end with death. Instead, we move onto another phase of life. This idea is common in many religions and cultures around the world.

The Concept in Different Cultures

In many cultures, people believe in reincarnation, the idea that we are born again in a new body after death. Some cultures believe in a spirit world, where the spirits of the dead live. These concepts vary greatly, but they all express a belief in some form of life after death.

Personal Beliefs and Experiences

Personal beliefs about life after death often depend on one’s experiences and upbringing. Some people believe in it because they’ve had experiences they interpret as contact with the dead. Others believe because of their religious or spiritual beliefs.

Scientific Perspective

From a scientific perspective, there’s no concrete evidence to prove life after death. Scientists focus on observable facts. Since we can’t observe or measure life after death, it remains a mystery. Despite this, the question continues to intrigue us.

Final Thoughts

In conclusion, life after death is a complex and fascinating concept. It’s a topic that invites us to explore our beliefs, our culture, and our understanding of the world. Whether or not it exists, the idea of life after death encourages us to think deeply about the nature of life itself.

250 Words Essay on Life After Death

Introduction.

Life after death is a topic that has sparked curiosity in humans for centuries. It is a subject that raises questions about what happens to us when we pass away. Some people believe in a spiritual afterlife, while others think that death is the end of existence.

Religious Beliefs

In many religions, life after death is a key belief. For example, in Christianity, it is believed that after death, souls go to heaven or hell based on their actions during life. In Hinduism and Buddhism, the concept of reincarnation is prominent, where the soul is reborn in a new body after death.

From a scientific standpoint, there is no concrete evidence of life after death. Scientists believe that once a person dies, their consciousness ends because it is linked to the functioning of the brain.

Personal Beliefs

Personal beliefs about life after death can vary greatly. Some people strongly believe in an afterlife because of their religious faith or personal experiences. Others may not believe in life after death due to their scientific understanding or lack of religious belief.

In conclusion, the concept of life after death remains a mystery. It is a topic that is deeply personal and often tied to one’s religious or philosophical beliefs. Whether there is life after death or not, it is a question that continues to fascinate and perplex humanity.

500 Words Essay on Life After Death

The question, “What happens after we die?” has been a topic of interest for humans since the dawn of time. The concept of life after death refers to what happens to a person’s soul after they pass away. Many cultures and religions have different beliefs about this topic, which we will explore in this essay.

Most religions have a belief system about what happens after death. For example, Christianity, Islam, and Judaism believe in the concept of heaven and hell. They hold that good people go to heaven, a place of eternal happiness, while bad people go to hell, a place of eternal suffering.

In Hinduism and Buddhism, there is a belief in reincarnation. This means that after death, the soul is reborn in a new body. The type of life a person leads determines their fate in the next life.

From a scientific point of view, there is no solid proof of life after death. Scientists focus on evidence and facts. Since no one has returned from death to share their experience, scientists typically say that life ends with death. They believe that death is the end of consciousness and existence.

Paranormal Experiences

Some people claim to have had near-death experiences where they saw a bright light or met deceased loved ones. These experiences are often described as peaceful and comforting. While these accounts are fascinating, they are not considered scientific proof of life after death.

People’s beliefs about life after death can be very personal. These beliefs often depend on their religious or spiritual views, personal experiences, and the culture they grew up in. Some people find comfort in believing in an afterlife, while others are content with the idea of life ending at death.

In conclusion, the concept of life after death is a complex and deeply personal topic. It spans across various religions, scientific theories, and personal beliefs. While we may not have a definitive answer to what happens after we die, the exploration of this topic helps us understand different cultures and belief systems. It also encourages us to appreciate life and make the most of our time on earth.

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Home — Essay Samples — Religion — Religious Beliefs — Argumentative Life After Death

Argumentative Life after Death

• Categories: Religious Beliefs

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Words: 655 |

Published: Mar 19, 2024

Words: 655 | Page: 1 | 4 min read

Table of contents

Argument for life after death, argument against life after death.

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Life and Death Essay

As life and death exist, so do arguments over whether or not death exists at a certain point, or when life truly begins. It goes without the necessity of mentioning that life and death have been and remain to be controversial subjects in a variety of contexts, be it legal, medical, scientific, or even religious. Regardless, this constant controversy has been influenced mostly in part of religious organizations and public interest groups. For the longest time people have looked down upon things such as abortions because they interfere with what their religious law tells them. This religion aspect has pull on not only life, but also on death- as many thoughts and beliefs about the end of life are religious, such as concepts as heaven, hell, rebirth, and afterlife to name a few. On the other hand, groups such as Planned Parenthood advocate more for the life and well-being of mothers than fetuses. This point is not for argument, just a statement of fact. The concept of life, then must differ drastically if one group is to shame abortion for being “murder” while another advocates for it to save lives. This concept of life, and what life is to different people and groups often starts from as early as conception.

There is no set in stone point at which life begins that has been widely agreed upon. That out of the way, I can discuss a few different arguments on the beginning of life. Many folks, more traditionally valued and right wing, tend to believe a life starts at conception. The cells of a human being are present, and therefore a human life has begun. A common argument among these “pro-lifers” is that a fetus has working and functioning human parts, such as limbs, or organs. This argument is also typically supported with religion being a basis for the morality of the decision of deciding what life is. Meanwhile, another common viewpoint on the beginning of life is that life begins as soon as a baby is born. This argument seems to be favored more by liberal, progressively idealed people versus the more conservative viewpoint aforementioned. Arguments include that since a fetus simply cannot function as a human being, interacting and learning; breathing air and being conscious are not facts of this amniotic “life”. More science is looked into in the basis of this argument, as solid, logical reason defines life from this point of view. Nonetheless, as much as the beginning of life sparks controversy among people, the end of it seems to spark just a bit more.

Death. Death seems on the surface to be more concrete; a more solid, matter-of-fact process than conception. Death is widely agreed upon as being the ending of a human life- but what the ending of that life really means is what initiates so much debate.  There are many arguments as to what death really is, and especially as to what death means. Death, to some is simply a rite of passage onto another life, while to others, death can be a solid end. A point of no return, a Game Over sequence on the longest game of them all. Still and all, the concept of what’s after death is for later discussion. Death can be defined in a number of ways, medically, biologically, even legally. These different ways to define death have given people many different ways to interpret death in societies new and old. A scientific view on death can be that one truly dies when their brain activity ceases; the flow of consciousness and action simply stops in its’ tracks. Biologically, death is seen as the point in which all biological functions that sustain human life are terminated. Heartbeats stop; lungs breathe their last breath, and brains come to a complete and total halt. This biological argument is the main agreement on what the end of life is, however, it’s what comes after that’s open to mass human interpretation.

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Human life is the ability to consciously assert one’s existence to another human being. It does not entail remembering your actions, but as long as one can communicate, be it by word of mouth or sign language, and see, hear, or feel they are getting a response, they are alive. Human life entails the ability to communicate in any way, shape, or form, with your fellow man. Communication, then is seen as key in my argument, which I think seems to be the number one facet of human life, and intelligence as a whole. Communication is how we work; isolation is simply unhealthy for one and can be outright deadly. Not to ramble on death of course, but the fact is if there’s no way for you to consciously communicate with your fellow people, you’re not alive. One may beg the question of, “What about comatose people?” or “How about the disabled?” Look at it from this perspective. You weren’t born comatose; and you definitely can communicate if you’re disabled. A complete lack of communication- starting at one’s birth- defines my idea of the lack of life. One can be considered alive if they have fallen into a coma, or lost their senses of sight, hearing, or ability of speech. Once a human life, always a human life- that is, until Death.

Death, the termination of life, however is when one is biologically dead. No more, no less. If your body simply cannot function as a human, you’re dead. This can come early, or naturally; forced, or begged for. Life ends when the last neuron fires; the last breath taken, last pump of the heart. It is not always peaceful or pretty, but death is definitely the marker and point in time at which one ceases to exist on the biological plane. Yes, one’s body may physically exist, however, it remains a lifeless lump once death has truly been reached.

Life begins at birth. The first breath of air marks the first breath of life, and life only exists if a baby is outside of it’s mother’s womb. This means that fetuses would not be considered human life, and this is because a fetus does not breathe air; it does not perform human functions, it cannot consciously communicate with other humans, and it is still technically a growth off of its’ mother as long as its’ umbilical cord is intact. Once a baby is freed of its’ lifeline and forced to start crying for its’ nourishment it is truly considered human. Life, however ends at the ceasing of any and all brain activity. Be it premature or not, it is still death if a brain is completely nonfunctioning. A body’s heart may have stopped beating; lungs stopped breathing- but if brain activity is still recorded and present, someone is still alive. Life and consciousness have quite a close relationship looking at it from this perspective. One may be biologically deceased but as long as brain activity can be detected the life is not all lost. For instance, people on life support are still alive if they’re conscious and aware of their failing body parts. This also means that if someone’s organs are being kept run on life support while the brain is for all intensive purposes dead, the human life is lost. If one is unconscious and no brain activity can be monitored, they are deceased.

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What I Learned From a Week Contemplating My Death

A personal perspective: there’s nothing as powerful as death to connect you to life..

Posted April 30, 2024 | Reviewed by Abigail Fagan

• Understanding Grief
• Find counselling to heal from grief
• The death of a loved one is not an experience we can or should expect to ever fully “recover” from.
• It is not easy to talk about, confront, or be with our own death.
• By contemplating our own death, we can learn how to live more fully.

The cemetery was very old, with looming concrete gravestones covered in green iridescent moss. Many of the names on the stones were so deeply weathered and worn that I couldn’t read who had been laid to rest underneath them.

The group of us who were spending the week together in an end-of-life practitioner training—contemplating our deaths through meditations, visualizations, conversations, a trip to the morgue, and plans for our burials—made our way along the overgrown path to a shady spot. We each picked a grave and laid our blanket over it. Mine had a large cross at the top and held two people laid to rest. I picked it because of the cross. Though I’m not religious, I love the rituals and talismans of the world’s religions. I can easily understand the human need for purpose, life guidelines, and a sense of the holy.

One by one, my fellow death friends found their stones, and our teacher took her place by a human-size tombstone, with a cross that reached toward the sky. Birds chirped, insects flew, leaves whispered in the wind, as we lay silently and still on top of our graves, awaiting the meditation .

I was surprised by the sense of calm and care as I lay, eyes closed, on my gravestone. I didn’t know what to expect, but I felt a sense of peace, which is not my usual temperament.

In the meditation, we imagined our bodies dying and our souls sitting next to our bodies as they underwent the process of decomposition and returned to the earth. I felt I was sitting vigil lovingly next to my body as it became cold, stiff, bloated. I stayed next to it as it became food for maggots, birds, and other scavengers. I felt a sense of gratitude , of love, for this body that had taken me to so many places, and a sense of awe as it became something foreign to me but also remained very familiar, despite the radical transformation I imagined it undergoing. Eventually it became a collection of bones and dust that scattered. I stayed there watching, keeping my own vigil.

When I opened my eyes, the colors of the leaves were brighter, the sounds more distinct and delightful. My body, which I was still privileged to inhabit, felt heavier, fuller. I felt a deeper sense of embodiment and a greater presence where I was—in this cemetery but also in my life.

I came to death work through trauma and tragedy. My very best friend, my ride or die, died in a plane crash on March 29, 2001, when we were 21 years young, when our lives were laid out in front of us, full of potential and possibility. My life path continued after March 29, but hers hit a dead end. I will never fully recover from that loss. My grief continues to ride shotgun, its presence always near. Even when I haven’t consciously thought of her or my loss, it’s here. Always.

It's become a bit of a blessing and a curse. I learned that bad things happen to good people. That life can change in an instant. That life ends. Because we were so close, this experience taught me that death will come for me too. It most likely will not be in a plane crash, but it will happen. My continually aging body will cease to breathe, pump blood, and perceive my surroundings.

You may think this is the curse, but I feel it is the blessing. The curse was losing my friend. The blessing is that she taught me that while she is dead, I am alive, and I will one day be dead too.

I have learned there’s nothing like death to connect you to life.

In her new book, Briefly Perfectly Human , Alua Arthur talks about how a near-death experience , followed by an intimate friendship involving many honest conversations about death with a young woman living with cancer, lifted her out of serious clinical depression and into a cherished relationship with life.

Death can do that. But it’s not easy to talk about, confront, or be with our own death.

I used to experience great difficulty conceptualizing my own death. I felt tremendous heartbreaking grief about my own life ending, especially when I thought about saying goodbye to my two young children and beloved husband. The decades I spent wondering about death produced an existential loneliness that has kept me awake in the darkness on more nights than I can count.

The week I spent contemplating my death was hard; however, I feel differently about my death now. It’s not that I feel zero sadness or grief. It’s not that I have no fear . It’s not that I’m any less heartbroken. I remain all those things. But I have found—or maybe cultivated—a true love of life that somehow holds all the other hard-to-hold, painful parts. I feel more embodied, more alive.

Before the week of confronting my death, I treated everything with the same level of urgency—whether it was making a dental appointment or purchasing socks for my son, or it was talking with my mom about our deaths. If a client cancelled, I filled the free hour buying essentials online for my family or catching up on my never-ending emails. I believed clearing that inbox was essential to my well-being, that keeping up with my life admin tasks would offer me peace.

To be clear, I don’t fault myself for this. I simply wasn’t connected to the reality of how impermeant my time here is. Or my mom’s time. I wasn’t able to acknowledge that my body is aging and will never be this young again. I was sweating the small stuff so much that I didn’t recognize the enormity of other things—like slowing down to gaze into my husband’s hazel eyes in the kitchen as we prepare the kids’ breakfast. Or stopping to watch the clouds as they drift across the sky. Or making that call to my mom.

The end of my week-long contemplation of death felt more like a beginning than an ending. It wasn’t a one-and-done kind of exercise. I need to continue to be with and befriend my death and to nurture and embody my new awareness. Even in this moment, I find myself on the edge of discovery—as I listen to the mournful cry of the mourning doves outside my window, as I feel my stomach move with my breath and my heart beating in my chest. This, I know more clearly now, is what it means to live.

Arthur, A. (2024). Briefly perfectly human: Making an authentic life by getting real about the end . Mariner Books.

Kara Hoppe, MA, MFT, is a psychotherapist, teacher, and coauthor of Baby Bomb: A Relationship Survival Guide for New Parents.

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Home / Essay Samples / Religion / Afterlife / Life and Death: the View From Perspective of Religion

Life and Death: the View From Perspective of Religion

• Category: Religion
• Topic: Afterlife , Faith , Religious Beliefs

Pages: 3 (1373 words)

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