Philosophy Life and Death Free Essay Example, 750 words

ï » ¿Philosophy Life and Death Gilgamesh, in the Epic of Gilgamesh, is on a journey to find the cure for death after becoming distressed with the feeling that he too would someday die. After an unsuccessful search, he finally meets Utnapishtim, who gives him the right cure for death, a spiky plant (McCaughrean & Parkins 15). However, on his way back home, an old snake eats the spiky plant and becomes young. He thus loses his chance of becoming immortal. From Gilgamesh, there are two world views that emerge from people and beings. First, as much as all human beings desire to live forever, the fact is that everyone will get old and die. However, when people can be given chances to become immortal, then they will immediately accept the chances to live forever, but the fact is that nobody can resist death. Secondly, nobody easily accepts death, and people usually do what they can, to survive difficult situations. This is the reason as to why many people readily pay for expensive medical covers, to safeguard their liv es, and even drink chemical concoctions to conquer death. We will write a custom essay sample on Philosophy Life and Death or any topic specifically for you Only $17.96 $11.86/page This also applies to death too; when we expect it, then we will not bother us. Lao-tzu’s â€Å"Tao Te Ching†, is an extremely difficult piece to interpret and understand due to the repletion used, and use of highly difficult-to-interpret symbolism. According to my understanding â€Å"tao† apparently means road or way. In other words, it is a way of doing things. Similarly, â€Å"tao† has some etymologic relationships with the moon. This further indicates how this â€Å"way or road†, is beyond people’s understanding and description. For example, according to Stephen Mitchell’s translation of this piece, it is written, â€Å"The tao that can be told is not the eternal tao† (Lao-tzu 1), meaning â€Å"tao† is not Buddha, but is something that cannot be changed liked kindness and justice. Additionally, â€Å"tao† is not a spiritual being; however, when it enters the myriad state of being, it remains in a non-being state. I guess Lao-tzu is describing some life’s unavoidable experiences suc h as death. It is something that every human being will face; therefore, everybody must be psychologically prepared to meet its wrath. The first noble of truth is â€Å"life means suffering† (McDougall 7). This is because human being, including the world we live in, is not perfect. Additionally, people usually suffer from sickness, pain, old age, injury, and eventually, death, during their life time (McDougall 7). Moreover, people have to endure psychological suffering such as frustration, depression, sadness, fear, and disappointments. The second noble of truth is â€Å"the origin of suffering is attachment† (McDougall 7). According to this noble truth, suffering originates from attachment to ignorance and transient things. Transient things include physical objects and all objects of an individual’s perception. Ignorance, on the other hand, is the lack of understanding of how the mind is attached to impermanent objects (McDougall 7). The third noble truth is â€Å"The cessation of suffering is attainable† (McDougall 8). This noble truth asserts that suffering can be adjourned by attaini ng dispassion, in other words, by removing the cause of suffering. The last noble truth is â€Å"the path to the cessation of suffering† (McDougall 8). This path is a gradual path of self-improvement. It falls in between extremes of excessive self-mortification (asceticism) and excessive self-indulgence (hedonism) (McDougall 8). This path is believed to extend an individual’s lifetimes. Shankara suggested that the Veda is the eternal truth, and in relation to this, posed a question of what is the nature of Brahman and the self (atman) (George 353). He argues that there is a remarkable distinction between the world in, which we live, and our innermost self. This is because the world is multiple, and it provides us with multiple opportunities and real experiences (George 353). Therefore, a person’s nature of life can fuel the process of reincarnation since liberation is possible, and it can be achieved through undertaking certain meditative activities (George 353). Works Cited George V. A. Paths to The Divine: Ancient and Indian. New York: CRVP, 2008. Print Lao-tzu. "Tao Te Ching. " From a translation by S. Mitchell (1995): 1. Print McCaughrean G, Parkins D. The Epic of Gilgamesh. New York: Alban Books Limited, 2003. Print McDougall G. The Four Noble Truths, Volume 1: Volume 1: the Foundation of Buddhist Thought. London: Wisdom Publications, 2005. Print Montaigne M. A Handbook To The Essays Of Michel de Montaigne. Kila: Kessinger Publishing, 2005. Print