I know that this may sound pretentious or unnecessarily "edgy" but I am genuinely trying to enquire about a difficult and unfalsifiable subsection of metaphysics: death and the value of life. From my research, most philosophers, most notably Socrates, conclude that death is not inherently bad, but also that life is worth living; These two premises are contradictory in my opinion. If something (life) is worth keeping, then surely the removal of said thing is inherently negative, no? In conclusion, I do not believe that anyone can provide a reason for me not to end my life tomorrow (hypothetically, I'm not suicidal by any means), other than "because you may aswell live". In my personal opinion the length of one's life is not a factor when determining whether the ending of it was negative or not. Once one is dead, one is indifferent to such event, and indifferent to the life from which was lived, therefore length and memory are invalid to the state of non-existence, as death and not having been born are an identical state in my opinion.
I am incredibly curious as to how much more intelligent people answer the question provided by the title of the thread. I'm new to this forum so I hope that this is to standard and isn't removed.
This was originally a Question but I have changed the category to debate, because I do not believe that I am able to mark a comment as having answered the question, as it is incredibly subjective.
I would like to develop a previous point: Life cannot be both worth living and acceptable in ending. One of these premeses has to be false, either life is not worth living (and therefore there is no reason not to end it) or death is inherently bad (and therefore should be feared). This presents an interesting dilemma as neither outcome is particularly desirable in my opinion: either fear death or kill yourself. — JacobPhilosophy
Just for fun, here's a random thought I came up with:
Since life is often hard work, and by its nature inherently meaningless, why fear death? Because ceasing to be cannot be any scarier than the trials and tribulations of living.
(Accepting all viewpoints and counterarguments) — Wandering-Philosopher
I know that this may sound pretentious or unnecessarily "edgy" but I am genuinely trying to enquire about a difficult and unfalsifiable subsection of metaphysics: death and the value of life. From my research, most philosophers, most notably Socrates, conclude that death is not inherently bad, but also that life is worth living; These two premises are contradictory in my opinion. If something (life) is worth keeping, then surely the removal of said thing is inherently negative, no? In conclusion, I do not believe that anyone can provide a reason for me not to end my life tomorrow (hypothetically, I'm not suicidal by any means), other than "because you may aswell live". In my personal opinion the length of one's life is not a factor when determining whether the ending of it was negative or not. Once one is dead, one is indifferent to such event, and indifferent to the life from which was lived, therefore length and memory are invalid to the state of non-existence, as death and not having been born are an identical state in my opinion.
I am incredibly curious as to how much more intelligent people answer the question provided by the title of the thread. I'm new to this forum so I hope that this is to standard and isn't removed.
This was originally a Question but I have changed the category to debate, because I do not believe that I am able to mark a comment as having answered the question, as it is incredibly subjective.
I would like to develop a previous point: Life cannot be both worth living and acceptable in ending. One of these premeses has to be false, either life is not worth living (and therefore there is no reason not to end it) or death is inherently bad (and therefore should be feared). This presents an interesting dilemma as neither outcome is particularly desirable in my opinion: either fear death or kill yourself. — JacobPhilosophy
Perhaps at one time to be an atheist or agnostic was being a rebel, however in this day and age such people are dime a dozen. The two main characters in the movie "Juno" describe most people who come out of high school in America.
But i should say being a rebel or different doesn't neccesarily equate to being an ethical person.
— christian2017
I agree that it's no longer rebellious to be irreligious. I'd say that the dominant religion has simply changed. It's all on the front page of the culture war. The trans issue (to name just one) is a 'theological' problem. People were once terrified of being called atheists and are now terrified of being called racists, homophobes, etc. At the same time, someone like Jordan Peterson (who remembers him now?) could become almost instantly famous by casting himself as a rebel against the 'rebellion.'
I have seen Juno, and I agree with what I think is your implicit criticism of a certain predictable persona. I follow pop culture, and certain themes and heroes have been repeated, repeated, repeated. At the same time, godlessness is a difficult path, even as it becomes more common. The young, beautiful, and rich are living in the high-tech garden of delights, so they are exceptions perhaps. — jjAmEs
Oh my that is dark. I didn´t mean to say tobacco infects you, I just meant that tobacco is bad for the lungs, and Corona attacks the lungs. Most old guys in China are heavy smokers.... — Nobeernolife
Also, if we're going to commit shoddy errors of reasoning perhaps we can at least get the geneaological facts straight - Linnaeus dubbed us homo sapiens not because we have the exclusive capacity of thought - he was not so arrogant as to believe this - but for the far more humbling fact that he could not distinguish for us any defining charcateristics other than the circular fact that humans are those who recognize themselves as such - hence the single, pithy, Socratic line that he scribbed next to Homo Sapiens in the Systema Naturae: nosce te ipsum, know theyself. As he asked elsewhere of a critic: "I ask you and the entire world to show me a generic difference between ape and man which is consistent with the principles of natural history. I most certainly do not know of any". — StreetlightX
So, I need to be invited to a special Discord chat, or something?
I'm never going to convert to Christianity, sorry. Perhaps Zen, but that's mostly just ancient wisdom for how not to go crazy and how to treat people decently. Or at least the parts of it that I care about are. — Douglas Alan
In order to explain all the bad shit that happens in the world, Leibnitz's explanation is that this is the best of all possible worlds, even if it contains a lot of badness. I.e., it just can't get any better than this.
Well, if this is the best of all possible worlds, then it seems better not to exist at all!
Unless, of course, modal realism is true. Because if it is, then if you didn't exist, you'd just exist in an infinite number of even worse worlds.
Actually, if Leibnitz was right and modal realism is true, you do exist in an infinite number of even worse worlds. And this is just the best of all the infinite versions of your sorry existences, where all the other infinite versions of you are suffering even more. — Douglas Alan
Contrary to popular misbelief, I would argue that the main driving forces of men and women, at least in 1st world countries are "higher mental" wants rather than pure material wants (such as the distinction between "absolute poverty", as in famine in 3rd world countries, rather than "relative" poverty, which doesn't account for actual financial planning or expenditures but is rather solely based on fixed income comparisons, as per economists such as Jolan Chang).
As an example, assuming a person could physically "survive" in a homeless shelter and have all of their basic material wants needed, or even have children despite having no income, a person could potentially meet all of their most basic "material" needs this way, much as how a person spending life in prison could have all of those basic needs met as well.
However, in 1st world countries, most of our wants and drives, even those we take for granted, are higher mental wants, whether money, possessions, education(s), careers, pasttimes, and things of those and that nature.
Even modern marriages are arguably a manifestation of 'higher mental wants' as well, in the sense of monogamous marriages and people having fewer children today, are a manifestation of a desire for 'quality' in a marriage, a partner, a family and so on.
As opposed to 'quantity', such as polygamy in 3rd world countries with high infant morality rate, which is more pragmatically effective if the goal is simply to "have children" or "have as many children as possible".
This, of course, is one reason that reduction of life purpose solely to 'marriage' and 'raising children', or deeming a culture on the whole as either 'life' or 'death' affirming on the basis of aggregate number of children is a flawed metric in many ways, and even this would be taking much of contemporary society, even including religious institutions for gratned; given that monogamy itself is a prioritization of higher mental wants and/or ideals above the purely physical ones.
And the radical and/or logical extreme of this argument would be making a case for polygamy and 3rd world marriage and/or parenting practices. — IvoryBlackBishop
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