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Here, again, the philosopher seeks counsel from his senses, which offer him knowledge regarding the world, aiding him in drawing conclusions therefrom with respect to the soul. Upon death, an individual no longer has locomotion; he/she decays and his/her body becomes cold. The soul, which is material in nature, ought to scatter upon death, thus resulting in the body becoming cold. The soul is no longer able to hold the body together (Glannon, 1993; Warren, 2001). The atomist Epicurus would maintain that every atom or element of the human body, even the soul, just disperses back into its surrounding universe. This removes the potential of sense perceptions as one's soul is only able to access sense perceptions inside the body. It can only access sense organs via the body. This also accounts for why disembodied souls are incapable of emotional response. Thus, either way, death isn't painful.
In certain matters, Epicurus's claim may be considered vague. A chief ambiguous element is his very definition of death. Supposing he means the process of life's ending, this gives rise to another interpretive issue: he may intend to establish that death and events after death never impact us. From this follows the idea that such events, and even death, are harmless, if an event is believed to cause harm only if we are impacted by it in some way, at some point of time (possibly well after its occurrence) (Partridge, 1981).
However, no statement made thus far excludes the possibility of death impacting a person at the precise moment of its occurrence. The subject's issue especially doesn't surface as it is an extant, breathing individual who suffers harm at the time of its occurrence. Can we prove that death has no impact on an individual at its time of occurrence? There are, perhaps, a couple of ways (Partridge, 1981). Firstly, one may argue that death happens only after a person ceases to exist. This supposition is linked to the following bizarre consequence: death will…
It was argued by Epicurus that the souls and body could only interact if the souls are material. Bibliography Amicus, C. Ante Oculos - Epicurus and the Evidence-Based Life. Cassius Amicus, 2010. Amicus, C. Lion of Epicurus - Lucian and His Epicurean Passages. Cassius Amicus, 2010. Amicus, C. A Life Worthy of the Gods - the Life and Work of Epicurus. Cassius Amicus, 2011. Amicus, C. The Doctrines of Epicurus -- Annotated. Cassius Amicus,
Religion was also something that stood in the way of people's happiness in life because religion inflicted people with the fear of gods and of the afterlife. If one could only get over his or her own fear of death, then there was nothing that could stand in the way of pleasure in life. Individuals could achieve peace of mind, according to Epicurus, simply by maximizing their enjoyment while they
believing that death means nothing to us, since every good and every evil lies in sensation; but death is the privation of sensation. Hence a correct comprehension of the fact that death means nothing to us makes the mortal aspect of life pleasurable, not be conferring on us a boundless period of time but by removing the yearning for deathlessness. There is nothing fearful in living for the person
Epicurus' philosophy is a profound testimony of how science and rational observation can provide a moral guide for humanity. For example, the fact that everything is made up of the same basic matter acts as a reminder that it is necessary to treat the environment with respect, as both human beings and the world are made up of the same basic atomic essence, and their material essence obeys the same
Fear of death is typically referred to by researchers as death anxiety. The phenomenon has been split into several categories. There is the fear of pain, the fear of the unknown, the fear of losing a loved one, and the fear of the consequences that may arise because of the loss of a loved one. The fear of not being able to survive is the prominent one among these fears.
It is also possibly one of the most significant motivational factors among young people. Zuckerman refer to disinhibition as follows. "These who choose to follow a conventional lifestyle might periodically escape by engaging in social drinking..." (Franken, 2001, p. 343). This is an important factor as the desire or need for disinhibition may lead to an addictive patterns of behavior, where the drugs or alcohol supply the required escape