A Quote by Marcus Tullius Cicero
Death is not natural for a state as it is for a human being, for whom death is not only necessary, but frequently even desirable.
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Many 'natural' events - like early death, disease, hardship - are neither desirable nor necessary.
Human stories are practically always about one thing, really, aren't they? Death. The inevitability of death. . . . . . (quoting an obituary) 'There is no such thing as a natural death. Nothing that ever happens to man is natural, since his presence calls the whole world into question. All men must die, but for every man his death is an accident, and even if he knows it he would sense to it an unjustifiable violation.' Well, you may agree with the words or not, but those are the key spring of The Lord Of The Rings
We tend to suffer from the illusion that we are capable of dying for a belief or theory. What Hagakure is insisting is that even in merciless death, a futile death that knows neither flower nor fruit has dignity as the death of a human being. If we value so highly the dignity of life, how can we not also value the dignity of death? No death may be called futile.
I come from the state of Michigan. We were the first English-speaking government in the world to outlaw the death penalty, back in the 1840s. We have never had, as a state, the death penalty in Michigan. I was raised with that, and even Republicans in Michigan, nobody would even think of putting a measure on the ballot to have the death penalty.
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 ...' "
Acquaintance with the human kingdom is limited: between death and a new birth - and this begins immediately or soon after death - the soul has contact and can make links only with those human souls, whether still living on earth or in yonder world, with whom he has already been karmically connected on earth in the last or in an earlier incarnation.
I support the protection of life from conception to natural death. But a natural death for a murderer is a death on the gallows.
For those who live neither with religious consolations about death nor with a sense of death (or of anything else) as natural, death is the obscene mystery, the ultimate affront, the thing that cannot be controlled. It can only be denied.
Rosencrantz: We might as well be dead. Do you think death could possibly be a boat? Guildenstern: No, no, no... Death is...not. Death isn't. You take my meaning. Death is the ultimate negative. Not-being. You can't not-be on a boat. Rosencrantz: I've frequently not been on boats. Guildenstern: No, no, no--what you've been is not on boats.
You love fear. The ending of fear is death, and you don't want that to happen. I am not talking of wiping out the phobias of the body. They are necessary for survival. The death of fear is the only death.
No matter what his crimes were, Alton Sterling did not deserve to be executed for them. Look, guys, the punishment for resisting arrest shouldn't be death. The punishment for selling bootleg CDs shouldn't be death. The punishment for having a gun in an open-carry state shouldn't be death. The punishment for being a black man shouldn't be death.
It is true that you can say that death is natural, but it is also natural to fight death. But if you stand up and say this is a big problem, we should do something about this, that makes people very uncomfortable, because they've made their peace with death.
So the experience of death is turned into that of the exchange of functionaries, and anything in the natural relationship to death that is not wholly absorbed into the social one is turned over to hygiene. In being seen as no more than the exit of a living creature from the social combine, death has been domesticated: dying merely confirms the absolute irrelevance of the natural organism in face of the social absolute.
Death is a part of all our lives. Whether we like it or not, it is bound to happen. Instead of avoiding thinking about it, it is better to understand its meaning. We all have the same body, the same human flesh, and therefore we will all die. There is a big difference, of course, between natural death and accidental death, but basically death will come sooner or later. If from the beginning your attitude is 'Yes, death is part of our lives,' then it may be easier to face.
So to be sick unto death is, not to be able to die-yet not as though there were hope of life; no, the hopelessness in this case is that even the last hope, death, is not available. When death is the greatest danger, one hopes for life; but when one becomes acquainted with an even more dreadful danger, one hopes for death. So when the danger is so great that death has become one's hope, despair is the disconsolateness of not being able to die.
I think when you think of death as being part of the life cycle and recognize that death is an inevitability for our species because the world has to be renewed with each death, then the hope becomes when it is renewed it will be renewed by people on whom I have had some influence for good.
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