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Luper notices that while there might be destinies more regrettable than death, so losing life is yet a horrible destiny. Individuals may favor death to unceasing torment or punishment. However, few would dismiss the proposal to live as long as they need, and Epicurus’ contention is irrelevant. The expression from the content, ” An event can prevent me death from fulfilling my desires not just by frustrating my attempts to fulfill them, but also by removing my desires,” shows demise is an incident (Benatar, 2010, p.203).
This is basically because it impedes individuals’ cravings. On the off chance that people have a longing they need it to be satisfied, demise may forestall its satisfaction. If an individual appreciates living, biting the dust keeps the person in question from proceeding to do as such. Assuming somebody has expectations and goals, the person will be baffled by the demise. Simply, the motivations to live give motivations not to die. For this load of reasons, passing is grave adversity.
There is a representation of The Picture of Dorian Gray by Oscar Wilde where a young fellow sells his spirit for everlasting youth and excellence. When Dorian understands that it is anything but something he can clutch, he needs some investment, and he needs frantically to keep it. Along these lines, mortality does not simply annihilate excellence and youth. It makes them love and fixated, hence, in the long run, they will be obliterated. Luper’s view permits that situations can be terrible for us long after we are dead and without our thinking about them. I agree that given the certainty of death, it is a good idea to “Epicureanize” our cravings so they can be satisfied inside an ordinary human life expectancy and conditionalized toward the finish of life.
References
Benatar, D. (2010). Life, death, & meaning: key philosophical readings on the big questions. Rowman & Littlefield.
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