A Quote by P. D. James
Death ... obliterates family resemblance as it does personality: there is no affinity between the living and the dead.
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What is the difference between a living thing and a dead thing? In the medical world, a clinical definition of death is a body that does not change. Change is life. Stagnation is death. If you don't change, you die. It's that simple. It's that scary.
I know men; and I tell you that Jesus Christ is not a man. Superficial minds see a resemblance between Christ and the founders of empires, and the gods of other religions. That resemblance does not exist. There is between Christianity and whatever other religions the distance of infinity.
There is a difference between dramatizing your sensibility and your personality. The literary works which we think of as classicsdid the former. Much modern writing does the latter, and so has an affinity with, say, night-club acts in all their shoddy immediacy.
Whatsoever causes no annoyance when it is present, causes only a groundless pain in the expectation. Death, therefore, the most awful of evils, is nothing to us, seeing that, when we are, death is not come, and, when death is come, we are not. It is nothing, then, either to the living or to the dead, for with the living it is not and the dead exist no longer.
The border between the dead and the living, if you're Mexican, doesn't exist. The dead are part of your life. Like my dad, who's not here, but he's here.That's why there's the Day of the Dead. There's such a connection with the dead.
We're living or dying. We're already dead, the living dead. So do what you gotta do. Take care of your family, of yourself as a whole, and everything will be alright.
How surely are the dead beyond death. Death is what the living carry with them. A state of dread, like some uncanny foretaste of a bitter memory. But the dead do not remember and nothingness is not a curse. Far from it.
So death, the most terrifying of ills, is nothing to us, since so long as we exist, death is not with us; but when death comes, then we do not exist. It does not then concern either the living or the dead, since for the former it is not, and the latter are no more.
Yet soil is miraculous. It is where the dead are brought back to life. Here, in the thin earthy boundary between inanimate rock and the planet's green carpet, lifeless minerals are weathered from stones or decomposed from organic debris. Plants and microscopic animals eat these dead particles and recast them as living matter. In the soil, matter recrosses the boundary between living and dead; and, as we have seen, boundaries-edges-are where the most interesting and important events occur.
It is from the progeny of this parent cell that we all take our looks; we still share genes around, and the resemblance of the enzymes of grasses to those of whales is in fact a family resemblance.
There certainly is an affinity between a person and his work, but it is not easy to define what this affinity is, and on that question many judge quite wrongly.
O sleepers! what a thing is slumber! Sleep resembles death. Ah, why then dost thou not work in such wise as that after death thou mayst retain a resemblance to perfect life, when, during life, thou art in sleep so like to the hapless dead?
Tradition does not mean that the living are dead, it means that the dead are living.
It is odd to think that there is a word for something which, strictly speaking, does not exist, namely, "rest." We distinguish between living and dead matter; between moving bodies and bodies at rest. This is a primitive point of view. What seems dead, a stone or the proverbial "door-nail," say, is actually forever in motion. We have merely become accustomed to judge by outward appearances; by the deceptive impressions we get through our senses.
The difference between resemblance nominalism and class nominalism is that the former, but not the latter, brings in resemblance to account for the truthmakers of the propositions in question.
Science regards man as an aggregation of atoms temporarily united by a mysterious force called the life-principle. To the materialist the only difference between a living and a dead body is, that in the one case that force is active, in the other latent. When it is extinct or entirely latent, the molecules obey a superior attraction, which draws them asunder and scatters them through space. This dispersion must be death, if it is possible to conceive such a thing as death where the very molecules of the dead body manifest an intense vital energy.
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