Thinking about death, although in vain, is not meaningless.

The dead is forced to think because it is the most unmistakable fact, and at the same time it is the most incredible thing. Since everyone will have to turn to the high post of the suffering that has existed for so long, and from there to be invested in the abyss of vain, how can a person be indifferent to it? However, those who have thought, protested, and refused to die since ancient times have to die in the end, and we will eventually follow them. What is the use? Other sufferings in the world, we can be careful to avoid, can not escape, can bear the teeth to endure, can not stand, can also die free. Only death can be avoided, and there is no way to get rid of it. In addition to accepting, there is no choice. Perhaps it is this helplessness that makes most people prefer to remain silent about death.


Death is as direct as the sun. However, even if we don’t look at it, we still know that it exists, and it feels that it is approaching, and it covers its terrible shadow on every inch of our time.

Very early on, when I suddenly realized that I was dead, the problem of death was bothering me. I am afraid, I can’t help but think about it. The people around you don’t seem to care about it, and live comfortably. Sex and death, the two most rumored things in the world have become the secret of my adolescent pain. After reading some books, I discovered that the same problem has long plagued the sages of generations. “If a person learns his thoughts, no matter what his thoughts are, he always thinks about his own death. ” After reading Tolstoy, I was fortunate to have a friend.

The dead is forced to think because it is the most unmistakable fact, and at the same time it is the most incredible thing. Since everyone will have to turn to the high post of the suffering that has existed for so long, and from there to be invested in the abyss of vain, how can a person be indifferent to it? However, those who have thought, protested, and refused to die since ancient times have to die in the end, and we will eventually follow them. What is the use? Other sufferings in the world, we can be careful to avoid, can not escape, can bear the teeth to endure, can not stand, can also die free. Only death can be avoided, and there is no way to get rid of it. In addition to accepting, there is no choice. Perhaps it is this helplessness that makes most people prefer to remain silent about death.

Jin Shengtan made a vivid description of this helpless feeling of death and death: “Thinking about my helplessness today, the ancient people have never been me before and helpless? I am sitting here today, the ancient people first take it; I have set the land today, Guzhi Ren stand before all who can not count the number of men sitting Guzhi Ren’s husband in Sri Lanka, Sri Lanka stand, I will like it today also. and today there have been only see I don’t see the ancients. When the ancients were there, don’t you know them? However, they know their helplessness, so they don’t say anything . This really has to be regretted in the heavens and the earth! Why is it not even! ”

I read these words today, and Jin Sheng sighs for a long time. I sighed for his helplessness of the day, just as he sighed for the old man’s past; but it didn’t take long, and who would sigh for my help today? Helpless, only helpless, what is the truth!

If you want to think about it, if you don’t want it, you will never be able to escape. In this case, is it not wise to think of the unchangeable destiny in vain?


In a essay by Shelley, we saw a blind old man walking into the ruins of the Coliseum Arena in ancient Rome with the help of his daughter. They sat on a lying cylinder, and the old man listened to her daughter about the spectacle in front of her eyes, and then talked about her love, mystery and death with her affection. He heard his daughter sobbing for death, and said with a strong heart: “No time, space, age, foresight can save us from death… Let us not think about death, or just think of it as an ordinary thing.” ”

If you can not think about death, or just think of it as one of the many ordinary things that people are used to, it is a kind of quasi-happiness. Regrettably, the fools are in this realm without any effort, and the wise (such as the old blind) must survive the vicissitudes of life. As long as a person once felt the true despair of thinking of death, the depths of his soul have left almost no wounds.

Of course, many times, trivial daily life distracts our minds and makes us innocent and die. We can also use our pastimes and entertainment to divert our attention. Career and ideals are another savior of ours. We hang it in front, like a beautiful sunset, covering the cliff we have to go to, so we can go to the abyss with confidence.

However, let us be honest with ourselves. At least I admit that the anxiety of death is always lurking in my heart, often faintly painful, and sometimes suddenly turned into sharp pain. Everyone will usher in a “no day for tomorrow”, and this day will come at any time, because people may die at any age. I don’t believe that a normal person will never want to die, nor do he believe that he will not feel fear when he thinks. By burying this fear in my heart, how can he live a calm and happy life, and how can he calm down if he is faced with death? It is better to face it, cure it if you are sick, and don’t think about whether it can be cured.

Since Plato, many Xizhe regard death as the most important issue in life, and regard the problem of death as the most important mission of philosophy. In their view, philosophy is an activity that prepares for death by thinking about death. As long as a person thinks about death often, and no matter how he thinks, often thinking about it will have an effect that makes him accustomed to death. The medieval monk hand was wearing a ring with a plaque. The Egyptians carried an anatomical body at the climax of the banquet. When Monta was making love with a woman, she still remembered the approach of death. All of these, according to Meng Tian’s own statement, It’s all about: “Let us ignore the weird faces of death, often get close to them, get acquainted with them, and have more than anything in their minds. ” So even if you can’t eliminate the fear of death, at least we can get used to the fact that we must die. That is to eliminate the fear of fear. Take the initiative to welcome death, and then unexpectedly die will not be surprised.

We are too accustomed to the fact that we are alive, but we are very strange to death – think about it, since birth, we have been alive, never died! It can be seen that from the habit of eating to the habit of dying, this turning point is not easy. However, in the process from birth to death, because of the death of others and the suffering of the old people, we are gradually getting used to the prospect of death. Habits mean numbness, and all beings endure to endure death by habit. If philosophy only makes us accustomed to death, it is a waste of time. The problem is precisely that I don’t want to get used to it. We are not accustomed to philosophy, but wisdom. In other words, it should not rely on shackles to dispel our fear of death, but should say convincing reasons to dispel our fear of death. It does give reasons, let us see if these reasons are convincing.


Death is a fact that is obvious to all. No one can deny its inevitability. Therefore, the efforts of philosophers have focused on finding out the reasons to persuade us—and of course persuaded himself—to accept it.

One of the reasons: we don’t exist after death, we can’t feel pain, so death is not terrible. This reason was first explicitly proposed by Epicurus. He said: “Death has nothing to do with us. Because when the body breaks down into its constituent elements, it has no feeling. And what it does not feel has nothing to do with us. ” “When we are alive, death is not yet coming; when we die, we It doesn’t exist anymore . Therefore, death and the living have nothing to do with the deceased. ” Lucretius also echoed: “For those who no longer exist, the pain does not exist. ”

In my opinion, there is no more convincing than this reason. The terrible death is precisely the emptiness after death, that we will cease to exist. Compared with this eternal silence, does it feel that pain is not a kind of happiness? These two ancient materialists are really too material. They obviously have no concept of the absurdity of self-destruction, so they will take the root cause of our inability to accept death as a powerful reason to persuade us to accept death.

It is puzzling that Socrates, the most intelligent person in ancient Greece, holds a similar concept of death. Before he gave his sentence, he talked about the reasons for his death to death: “The realm of death is one of the two: the whole is empty, the dead are unaware; or, as the world is, the soul moves to the other world. ”

Regarding the latter, he said that the other side of the world is fairer than this, and the judges who intended to punish him for his death sentence did not believe that the soul would not die. The former is his true view of death: “If the deceased is unaware, such as sleep without dreams, the income of death is not wonderful! ” Because “compared with other days and nights of life”, the dreamless night is the most “happy”.

It is a common saying that sleep is a dreamless sleep. However, the difference between the two is clear at a glance. The goodness of sleepiness is precisely because you feel full of energy when you wake up. If you don’t wake up, what is the pain?

I absolutely can’t agree to say that the state of no feeling is happy. All happiness in the world is based on feelings. The reason why I love life is because I can feel the world around me, my own existence, and my understanding and contemplation of the world. I hate to die, it is because death forever deprives me of any possibility of all this. I also tried to persuade myself: If I fell asleep, I could not feel the existence of the world and myself. If something happened, I didn’t know because I was not there. Should I be sad about it? Then, treat death as asleep and treat death as absent. But it didn’t help, I knew too much about the difference. I have also tried to persuade myself: Perhaps, when the dying, the senses are dull due to illness or aging, they will not feel terrible. However, I immediately discovered that this speculation could not be established, because one person could not feel the terrible death, and could not eliminate the terrible facts of death, and the situation itself was even more terrible.

It is said that Socrates said when he heard the judges sentenced him to death: “Nature has already sentenced them to death. ” So it seems that the so-called night of no dream night is just self-deprecating, his more real The attitude may be a fatalism, that is, accepting death as an inevitable outcome that nature has already determined.


Obedience to nature, obedience to fate, and willingness to accept death are typical of the Stoia. Their actual logic is that since death is inevitable, fear, pain, and resistance are all useless, then it is better to accept it. They emphasize this refreshing attitude, just as the traveller leaves the temporary guest shop and re-enters the road (Cicero), as if the fruit is ripe from the tree, or the cast is behind (Oleliu). Seneca said: Only those who do not want to leave are driven out, and the wise are willing, so “the wise will never be driven out of life.” Montaigne, who has a temperament of Stoia, said: “Death may be waiting for us somewhere, let us wait for it everywhere. ” As if all the problems are, as long as you do not want to become willing, turn passive into active, die It is not terrible.

However, how can we become unwilling to become willing? One thing, just because it is inevitable, are we willing? Isn’t death a necessity that we don’t want? Inevitability means that we have to accept it even if we don’t want it, but it cannot be a reason for us to be willing. Unamuno wrote: “I don’t want to die – no; I don’t want to die, I don’t want to die. I ask this ‘I’ can live – this makes me feel that I am alive and poor” I’m — therefore, the continuing problem of my soul afflicts me. ” “ I do n’t want to die” – very precise! This is the deep cry of the soul. The soul is absolutely unacceptable for silence. When the body is “willing to die” because of the illness, when the mind is “willing to die” because it recognizes fate, the soul still has to deny their “willingness”! But the Stoic philosophers could not hear the voice of the soul. All they care about is the psychological life rather than the spiritual life of the dead. This philosophy has at most only the value of psychological strategy, and there is no spiritual solution. .

Of course, I believe that even if one does not want to die, it is still possible to firmly face death. This kind of firmness is not unrelated to the inevitability of death. La Rochefenko once said: “The inevitability of death has created all the steadfastness of philosophers.” In his mouth, this is a rather mean word, meaning that if death is not inevitable, man may live forever. Philosophers will not face death in such an elegant posture. This reminds me of a story that Homer said. Troy, the brave hero of Troy, mobilized his subordinates like this: “If you can avoid life without dying, then I don’t want to charge. But since we are dying sooner or later, why don’t we fight for a fight? Give the honor to others?” After all, it is a rough person, it is a big truth, not like a philosopher. In fact, calmly going to death is not willing to accept the silence, but has to retreat to the next level, paying attention to the results of dignity, honor and so on.


The universality of death is another reason why philosophers persuade us to accept death.

Lucretius wants us to think about it. Many of the great men before us are dead. What can we be wronged? Aurelius reminds us to remember how many doctors have diagnosed deaths for patients, how many astrologers after the warnings of others, how many philosophers are talking about death and immortality, how many heroes are after sweeping thousands of troops, how many tyrants After killing innocent people, they all died. In short, no one can escape a death in countless generations before us. So far, too many deaths have occurred on the earth, so that as a poet, life is just a remnant of death.

The same is true for people at the same time as us and after us. Lucretius said: “After you die, everything will come with you. ” Seneca said: “Think about how many people are destined to follow you and die, continue to be with you! ” Montaigne said: “If a partner can comfort you, isn’t the world going the same way with you?”

Everyone has to die. What comfort can this give us? There are about two points: First, death is fair and everyone is treated equally. Second, death is not alone, and the whole world is with you.

I admit that we can get some comfort from the fact that everyone is dead, because if things are reversed, people will not die. Only when I die, I will feel very unfair. My pain will increase because of jealousy and grievances. Countless times. In addition to some kind of heroic self-sacrifice, in general, common suffering is more tolerable than alone. However, I still have to say that death is the greatest injustice. This injustice does not exist between people, but between people and God. God created man in his own image, but did not let him be eternal as himself. He made half of the man-made gods, half of the beasts, and placed the immortal soul and the dead body on the human body at the same time. There is no more mischievous idea than this.

As for saying that the whole world is with me, this is just an illusion. Death is essentially lonely, and it is impossible to go hand in hand. We live in the world and live with others, but death has absolutely separated us from the world and others. In the eyes of a deceased, the world no longer belongs to him, and the life and death of others have nothing to do with him. He stood on his own exit from life to death. There was only him alone, and other dead people were on their own exits and were not with him. Death is always your own thing. How many selfs are there in the world, how many unique deaths there are, and there is no death that everyone has in common. The so-called emptiness of the post-mortem is nothing more than the absolute destruction of this unique self, and there is no destination for everyone to go.


Then – Lucretius said to us – “Looking back at the eternal years before our birth, how bad it is for us. Naturally use it as a mirror, let us take the eternal time after death, which is it? What is terrible? ”

This is a very clever statement, and it is a pleasure for later wise men to repeat.

Seneca: “Is this dead to take my test? Well, I have already tested it before I was born! ” “Do you want to know where to sleep after death? In that unborn thing. “” but death is non-existence, I already know it look like. after the funeral I was the same as before with me. “” If a person fails for myself before the millennium and crying, you would not think he is a fool? Well It is also a fool to cry for those who are no longer alive after the millennium. ”

Meng Tian: “The old and the less abandoning life are the same. No one left it as if he had just walked in. ” “You are fearless and worry-free from the process of death, and then go through life and death. ”

In fact, before I read the above remarks, I myself had persuaded myself for the same reason.

I ask myself, in the long years before I was born, there has been no me in the world, and I really don’t feel sorry for it. Then, after I die, I will no longer have me in the world. Isn’t the situation exactly the same?

Is it really the same? I always feel a little different. No, it’s a big difference! When I was not born, the world did not matter to me. However, for me, my birth is a decisive event, because the world has become a world that belongs to me that is closely related to me. Even the world that existed in the infinite years before my birth, I can use it as my object and accept it into my world. I can read all the works of my predecessors and understand all the events in history. Although they are not fashionable, but because of my existence today, they have become the books for me to read and the events for me to understand. And after I die, no matter what great works are born in the world (will definitely!), what great events have happened, they have nothing to do with me, I will never know.

For example, although Cao Xueqin was alive, there was no me in the world, but today I can enjoy the great joy of reading “Dream of Red Mansions” and I really feel that it is an integral part of my world. If I live in the era of Cao Xueqin, even if I am Jin Shengtan, this work will not have any relationship with me.

Sometimes I can’t help thinking, maybe, the sooner I get born, the better, so that there will be more masterpieces, a longer history, and a wider world belongs to me. But when is it late? Is it to be born again at the end of the world, and as the last witness to be able to review all the rise and fall of mankind, I will be satisfied? Whenever you are born, you will die before you die. The one behind you is the one that has no relationship with yourself.

A person with a strong self-awareness instinctively sees the world as a product of his self, so he cannot imagine in any way that his ego will one day be destroyed, and the world as a product of self will exist forever. Yes, the world has never existed for him, but it is a world prepared for his production. There was no him in the infinite time before his death, but he was walking towards him and finally got him. Without him in the infinite time after death, he is turning away from him and will never have him. So, what is strange about him accepting the former and rejecting the latter?


Persuasion so far seems to be ineffective, and I still don’t admit that death is a reasonable thing. Let me change my mind and see if eternal life is worthy of yearning.

In fact, the philosopher who first thought about the death problem did not miss this line of thought. Lucretius said: “We will always live and act in the middle of the same thing. Even if we live again, we can’t create new happiness. ” Auleu said: “All things from eternal are like forms, they are cyclical. Whether a person sees the same thing in a hundred years or in two thousand years or infinite time is the same thing for him. “In short, there is nothing new under the sun, and eternal life is not worthy of yearning.

It is easy for us to imagine the monotony of eternal life, because even in this short life, we have to live through many boring times. However, boredom cannot be attributed to repetition. Just as a healthy stomach doesn’t get tired of eating, healthy lungs don’t get tired of breathing, healthy flesh doesn’t get tired of making love, and a sound life instinct doesn’t get tired of day-to-day repeated life activities. An active mind will find different meanings in the same thing and create subtle nuances for yourself. The instinct of forgetting often helps us to regain a sense of freshness at appropriate intervals. Even if the world is assumed to be a system of finite things, such as the same pair of chess pieces composed of limited pieces, we can still play this game forever like an entertaining player. Careful analysis, the loss of meaning caused by death is the root of boring, it is because death makes everything futile, so it will not feel that doing anything is meaningless. An obvious evidence is that boring has become a typical modern disease because of the annihilation of eternal faith.

However, this can also be a rebuttal: “Without death, there is no love and passion, no adventures and tragedies, no joy and pain, no charm of life. In short, without death, there is no meaning of life.” This is exactly what I wrote a few years ago. Beauvoir shaped an undead character in a novel. He lost his true ability to love because he did not die. Indeed, all the joys and good things in life are more precious because of the shortness, and all pains and serious feelings are more sincere because of sacrifice. In this way, the deprivation of the meaning of life is ultimately deprived, and once it is given meaning to life. No matter whether it is eternal or eternal life, life cannot escape ridiculousness. However, sometimes I doubt that the prophecy of this kind of public opinion is the self-comfort of the modern people whose eternal belief has been shattered. For the Greeks, this paradox does not exist. In the legend of Homer, the gods of Olympus did not lose their love and adventure because they did not die.

Ok, let us take a step back and admit that eternal life is ridiculous and therefore not worthy of yearning, but it still does not prove the reasonableness of death. We can only retreat to this step at most: acknowledging that eternal life and silence are absurd, the former does not correspond to the logic of life reality, and the latter does not correspond to the logic of life instinct.


Why bother to bend around? No matter how many reasons you can’t convince you, just say it, you are simply not willing to give up your poor self.

I admit. This is my unique self.

However, this self that you value so much is nothing but an accident, a representation, an illusion, and it is worthless.

I heard philosophers say in unison that this is the key to hitting. Although I hate the position of this depressing individual, I am still willing to try to find a solution in this line of thinking.

I said to myself: You are a purely accidental product, and the probability that nature produces you is almost zero. If your parents don’t combine (this is accidental), or combine, but don’t make love at that particular moment (which is also accidental), or make love, and your father’s 100 million sperm is not that specific. Sperm makes your mother conceive (this is more accidental), there will be no you. If your parents don’t have their parents, you won’t have your parents, and you won’t have them. This can always be pushed to your earliest ancestors, in countless accidents, as long as one of them changes, you will not be born at all. Can you regret that you have never been born? Isn’t this just as ridiculous as regretting that your parents, grandparents, grandparents, etc. have not made love on a certain day of the month? Then, you have the right to be born, so that you will not take death as one thing. In any case, a chance can not be accidentally existed, a gift that is lucky enough to be non-partitioned, should not be aggrieved. There is a reason for the occasional uplifting bubble in the long river. Is there any reason to be indignant for its splitting?

However, I am still wronged, or not! I want to be like Jin Sheng-tan questioned as heaven and earth: “Now that I was born, they should forever; de Dole can not, they should not to students. Ruzhi this …… I have no unprovoked and sudden angry with me; for no reason and suddenly the living, and It’s me; there is no reason to suddenly give birth to me, and I can’t live without it…” Although Jin Shengtan’s excuses for the heavens and the earth, he said that he is both heaven and earth, and he is not born, no matter who he is, he thinks that he is actually I have not tasted me, I am not me. But this logic is a last resort, just to convince myself to accept the fact that I am dying.

A kind of existence that realizes its own existence cannot be assumed to be non-existent by itself. I know that my birth was purely accidental, but when I was born, I can no longer imagine that I will not exist. I can’t even imagine that I wouldn’t be born, a universe that absolutely never existed before me is beyond my imagination. I can’t admit that I am just a bubble in the eternal rheology that can be annihilated. If so, I have no courage to live. Nature produces our self-conscious individuals, just to make us realize that we are only illusions, and that it is nothing but empty? No, I must deny it. I want to be both one and the whole, the individual and the whole, the self, and the universe, so that both can gain meaning. In other words, I no longer persuade myself to accept death, but try to convince myself that something immortal. It is for self-help and salvation that the soul who refuses to accept death goes to religion and art.


“Faith is willing to believe; faith in God is to hope that there is a God. ” Unamuno’s words broke the essence of all religious beliefs.

We can’t deny the fact of physical death, the second can’t accept death, and the only way out is to weave a dream of soullessness. This dream is called faith. With this dream, we can say to myself like Horace: “I will not die completely! ” We need this dream, because, as Whitman said: “Without it, the whole world is a dream. ”

Birth and death are two mysterious phenomena of nature. We can never really know where we come from and where we go. We can’t understand nothingness, we can’t think that it doesn’t exist. This makes us not only necessary but also possible to weave dreams. Who knows, maybe things are as we imagined, there is really a world in which the undead continues to survive, but because of the yin and yang, we can’t perceive it. When Plato proposes that the soul does not die, he encourages himself: “Glory belongs to something that is worth the risk! ” Pascal described the debate about the existence of God as a gamble, and the reason cannot be decided. . Under the bet, in the face of God’s existence, if the gambling wins, it wins everything, and the gambling loses nothing.

Anyway, this is the only hope, and it’s better to be better than despair.

However, it is easier to believe in things that you are not sure about. Pascal’s approach is to learn from the blind believers, follow all religious practices, and do everything as if they are faithful. “It is this that naturally makes you believe and make you animalize. ” His inner monologue: “But this is what I fear. ” I immediately asked myself: “Why are you afraid? What are you losing? What? ” Very image! It is really hard to convince yourself! For a mortal person, there is really nothing to lose. Maybe it will lose a kind of sobriety, but this soberness is exactly what he wants to remove. A person who is really shocked by death must believe that if he does not die, he must “live” him, that is, become the same as those who have never really thought about death (the blind believers and the non-believers). Thinking about death drives people toward religion, and the actual role of religion is to end this thinking. On the positive side, religion advocates a spirit of fraternity. Its role is not to make people truly believe in immortality, but to forget self and its death in fraternity.

I assume that the religion claims that the soul is not dead or that the cycle is true. Even so, I cannot be comforted. If this soul, which always existed after my death, was not conscious of continuity with this life, what does it mean to me? In fact, I am really ignorant of my life before birth, so I can infer that my undead will not remember my life in this life. This immortal soul, which has nothing to do with my earthly life, is just an abstraction like Hegel’s absolute spirit. To describe me as an accidental fall in the course of his kingdom, or to describe me as an accidental product of the eternal change of nature, I can’t see the difference between the two.

Unamuno’s words are inaccurate. If you are willing to believe, you may not be able to believe. I will not be able to convince myself that there is immortality that truly belongs to me. All immortality is premised on the individual giving up his specific, individual existence. In other words, the so-called immortality is just synonymous with my absence. What is the use of such immortality?


There is no way to go now. I had to go back to the place, face death, not to avoid but no longer look for reasons to accept it.

Shostakovich refused to beautify his death in the finale of his “Fourteenth Symphony” depicting death, giving him a cheap comfort. Death is the real end, the destruction of all values. The power of death is incomparable. We accept it not because it is reasonable, but because it is not acceptable.

How frustrating this is: you still don’t want to come, you still have to accept it!

But I have to do this futile thinking. I can’t just pay attention to small things like money, status, fame, and so on, and don’t care about the death that will eventually make me lose everything. Life is only an instant, death is eternal, do not think about death thoroughly, I will not live.

As long as a person seriously thinks about death, whether or not he is satisfied with the results, he seems to have explored the boundaries of life and saw the panorama and limits of life. In this way, he will form an open-minded mind, and he can jump out and examine it while he is ups and downs. He certainly has his own pursuits, but he does not see success and failure as too important. He knows the relative nature of all happiness and suffering, so he will not forget the shape when he is happy, and he will not lose his way when he is suffering.

Oleliu advocated “to look at things like a dead person” and “to spend every day as the last day.” For example, if you are eager for fame, just think about you and the descendants of today who know your name are dying, you will understand that fame is nothing but clouds. You are irritated, just think that you and the person who irritated you will soon cease to exist, so you will calm down. If you feel troubled or sad, just think about where people who have suffered from the same thing have gone, they will feel that it is not worth the pain for these things. His intention is only to keep a quiet state of mind, I think it is negative. Life is still motivated, but at the same time, you may wish to retain such a vision of the deceased, so as to be willing to give back and calm when necessary.

Another benefit of thinking about death is that we are ready to be prepared, even if we die tomorrow, we will not be alarmed or wronged. Although I have never admitted that death is acceptable, I still agree with the views of many philosophers: Since death is coming sooner or later, it is not very important to be late. In my opinion, what we should be able to do is only to be afraid of death in this sense.

One of the earliest philosophers in ancient Greece, Beas believes that we should always arrange our own lives, and we can enjoy high life without worrying about early breaks. Lucretius said: “Even if you live for many generations, the eternal death is still waiting for you; and the one who died with yesterday’s sunshine is dead many years before many years ago, he died. The time that no longer exists will not be shorter. “Ole stayed, “The longest-lived person will be taken to the same place as the early-morning person.” Therefore, “Don’t put many years after you can die, not tomorrow.” Death is a big event.” I think these words are very reasonable. In the face of eternal death, all finite lifespans are equal. In our minds, an ancient person, a person hundreds of years ago, how long has he lived, why is it important to die? The long interval of time makes it easy for us to abandon all kinds of accidental factors, and at a glance we see the inevitability of his death: how can he live without it today, and eventually die! So why don’t we stay in the distant future and see our own death like this? This will at least make us more confident in the sudden death threat. I am greedy for life, and I can’t die without regret for a long time. But since there is a death at the end, worrying about the length of life is unnecessary. It is good to be able to live longer. If not, there is nothing. It is the same thing! Self epitaph cloud-old when George Bernard Shaw: “I knew whatever I long to live, this kind of thing will happen sooner or later. ” I think that we have yet to grasp enjoy the old man should be able to say the same philosophical tone: Now I know that this kind of thing will happen sooner or later, I don’t care much about how long I can live. If a person can see through the lifelessness, he will do his best to gain freedom of death.He may still be afraid of metaphysical death, that is, silence and nothingness, but he has overcome the fear of death for the death of daily life, that is, his specific death caused by disease or disaster.

Death is the absolute destruction of an individual. If you are not deceiving yourself, you will never find a positive value. However, thinking about death is valuable to life. It allows me to treat all the causes of life in a detached manner, including the death in reality as a life event. In this way, thinking about death, although in vain, is not meaningless.