Socrate explains the fear of death to be irrational, as it would be ignorant to think that death was the greatest of evils and not consider it to possibly be the greatest blessing to mankind. He believes that death is either lead to and process much like sleep in which the sleeper doesn 't dream, or another in which it is like a trip where all dead souls are traveling from one place to another in which they all meet. Ultimately Socrate believes the truth to be that a good man would have no fear of what is after death as nothing can or will hurt a good man. Socrate 's view that fear of death being irrational is fair, despite arguments can be made on whether their is a heaven or hell, or an afterlife. The true argument doesn 't revolve around
What he meant was being dead. If the metaphysical insinuation that one does not exist after death and there is nothing beyond death is accepted, then his argument is sound. Epicurus claims that one should not fear death because “Death, the most frightening of bad things, is nothing to us; since when we exist death is not yet present, and when death is present, then we do not exist” (Letter to Menoeceus, 125). Death might be alarming to an individual because they do not know what to expect, or fear that they will not meet expectations. Epicurus states that when one dies, they no longer exist.
What Nagel wants to establish it that Epicurus didn’t have it right. Nagel wants to restore our common sense or natural view that death is an evil. Nagel starts off by saying that death is an evil because “of what it deprives us of.” He takes it as that life is a good, simply for the fact that one is in a state of being alive. Life is good because of its positive features which are the things that are actually part of being alive. But death is bad because of its negative features such as “it brings to end all the goods that life contains.” This view that death brings an end to all the goods that life contains can been taken one of two ways.
In the beginning of Death, Nagel presented the question of whether it is a bad thing to die. He furnished two positions on the subject. The first position is that life is all one possesses and to lose life is the greatest loss one can encounter. The second position is that death is a blank, not an unimaginable condition, that has no positive or negative value whatsoever. Stating his aim to be considering whether death is in itself an evil, Nagel clarified that the state of being dead, or nonexistent, is not in itself evil for several reasons.
Introduction Epicurus believed that death was not a misfortune. He Believed that once an individual passes away, he or she looses their wordily sensation. He drew that sensation is a necessary condition of value to a person, so without it, the person will not sense, therefore be incapable of feeling. Contemporary philosophers however object this theory. Arguing that death is bad precisely because it deprives a person of good experiences which one could not possibly experience when deceased.
Many people seem to fear death, but philosophers such as Socrates and Epicurus would argue that one has no reason to fear it. Socrates sees death as a blessing to be wished for if death is either nothingness or a relocation of the soul, whereas Epicurus argues that one shouldn't worry themselves about death since, once we are gone, death is annihilation which is neither good nor bad. Epicurus believes that death itself is a total lack of perception, wherein there is no pleasure or pain. I agree with Epicurus because Socrates doesn't give a sound argument for death as a blessing, whereas Epicurus' argument is cogent. I would also argue personally that death is not something to be feared because, like Epicurus, I see no sufficient evidence showing we even exist after death.
<a href="http://www.geocities.com/vaksam/">Sam Vaknin's Psychology, Philosophy, Economics and Foreign Affairs Web Sites Those who believe in the finality of death (i.e., that there is no after-life) – they are the ones who advocate suicide and regard it as a matter of personal choice. On the other hand, those who firmly believe in some form of existence after corporeal death – they condemn suicide and judge it to be a major sin. Yet, rationally, the situation should have been reversed : it should have been easier for someone who believed in continuity after death to terminate this phase of existence on the way to the next. Those who faced void, finality, non-existence, vanishing – should have been greatly deterred by it and should have refrained even from entertaining the idea. Either the latter do not really believe what they profess to believe – or something is wrong with rationality.
When we do this with death, it is clear that we do not know about it and should not fear it. This allows us to think that there might be something after death and if we have lived a good life, we will be able to have a better life after death. This is not true of wickedness though. Socrates would say that wickedness is bad and therefore, we should avoid it at all costs. Since his accusers sentenced him to death when he was telling the truth, they are wicked.
One suicide can lead to another and create a chain reaction. The absurd will only die when we turn away from it and go about our lives. Camus, also talks about how suicide is seen as acceptance of the absurd, because “in its way, suicide settles the absurd”. Suicide does not solve the absurd because it kills a person and not the absurd. Death does not set someone free.
In Thomas Nagel’s “Death,” he questions whether death is a bad thing, if it is assumed that death is the permanent end of our existence. Besides addressing whether death is a bad thing, Nagel focuses on whether or not it is something that people should be fearful of. He also explores whether death is evil. Death is defined as permanent death, without any form of consciousness, while evil is defined as the deprivation of some quality or characteristic. In his conclusion, he reaffirms that conscious existence ends at death and that there is no subject to experience death and death ultimately deprives a person of life.