A Quote by Charlotte Perkins Gilman

When all usefulness is over, when one is assured of an unavoidable and imminent death, it is the simplest of human rights to choose a quick and easy death in place of a slow and horrible one.
The only place where you could see life and death, i. e., violent death now that the wars were over, was in the bull ring and I wanted very much to go to Spain where I could study it. I was trying to learn to write, commencing with the simplest things, and one of the simplest things of all and the most fundamental is violent death.
There is no single best kind of death. A good death is one that is "appropriate" for that person. It is a death in which the hand of the way of dying slips easily into the glove of the act itself. It is in character, ego-syntonic. It, the death, fits the person. It is a death that one might choose if it were realistically possible for one to choose one's own death.
Someone's killed 100,000 people. We're almost going, "Well done! You killed 100,000 people? You must get up very early in the morning! I can't even get down the gym. Your diary must look odd: 'Get up in the morning, death, death, death, death, death, death, death - lunch - death, death, death - afternoon tea - death, death, death - quick shower ...' "
Bushido is realised in the presence of death. In the case of having to choose between life and death you should choose death. There is no other reasoning.
I have found that the Way of the samurai is death. This means that when you are compelled to choose between life and death, you must quickly choose death.
A woman who sets her rights, the supposed right to privacy or right over her own body, above the life of another human being is saying that a woman's rights are superior to human rights. She has put herself above the human race, she has made herself the executor over life and death. Is that a woman's right?
I never had a dog that showed a human fear of death. Death, to a dog, is the final unavoidable compulsion, the least ineluctable scent on a fearsome trail, but they like to face it alone, going out into the woods, among the leaves, if there are any leaves when their time comes, enduring without sentimental human distraction the Last Loneliness, which they are wise enough to know cannot be shared by anyone.
I didn't expect the book to sell in the first place. I was hoping for a quick and merciful death at the hands of reviewers but at the same time I sort of hoped that maybe someone would like it enough to give me encouragement. Public encouragement. I hoped for a little, as I said, but I got rather a whole lot, and in some ways this was just about as frightening as the quick, merciful death I'd expected.
Death itself is a natural occurrence, it is unavoidable, and the Stoics thought that part of philosophical practice is to get comfortable with the unavoidable, learning to face it with courage.
He sought his former accustomed fear of death and did not find it. "Where is it? What death?" There was no fear because there was no death. In place of death there was light.
As deaths have accumulated I have begun to think of life and death as a set of balance scales. When one is young, the scale is heavily tipped toward the living. With the first death, the first consciousness of death, the counter scale begins to fall. Death by death, the scales shift weight until what was unthinkable becomes merely a matter of gravity and the fall into death becomes an easy step.
When one begins the transformative process, death and birth are imminent: the death of custom as authority, the birth of the self.
There can be no stronger claim to a physician's assistance than at the time when death is imminent, a moral judgment implied by the state's own recognition of the legitimacy of medical procedures necessarily hastening the moment of impending death.
Death means that a form of life dissolves or that the imminent possibility of dissolution exists, whether through our own death or through illness or old age.
Death is always less painful and easier than life! You speak true. And yet we do not, day to day, choose death. Because ultimately, death is not the opposite of life, but the opposite of choice. Death is what you get when there are no choices left to make.
This appetite to choose death by pleasure if it is available to choose - this appetite of your people unable to choose appetites, this is the death.
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