Thenceforth, Death

Karlo Anselmo S. Binayao

XII-Honesty

Introduction

Life is not merely the absence of death for the simple reason that it is more than the
pervasiveness of sentience. Life is multifarious and not bound to the facet of sentience for it to be
declared as ceased. Vis-a-vis, death is equipotent: although not as protean, much is mysterious.
As such, cognition and sentience are not the sole factors indicating cessation, thus, begging the
questions: when is the inception of death? When is life omitted? Is there sentience beyond
organic mortality, which illude demise? More importantly, is death bound to the organic nullity
of life? Or is metaphysical death tantamount?

Death per se has complexities contesting that of contemporaneous disciplines. Human

sentience, for instance, cannot be verified beyond the testament of those who are physically
living, hence nill. As such, we can only speculate what might be beyond life or what ensues at
death. In this essay is the examination of the question on the terminus of life and the inception of
death. Confluent is the association re the correlation interjacent.

Cessation of Life and Nascence of Death

(1) Suppose that at material death, the termination of physiological faculties, the stream
of sentience and cognition persists, death, thence, is illuded. Consequently, death depreciates into
a mere event, a part of being. However, if the antithesis, the nihility of a soul, is veritable,
henceforth, the cessation of physiological faculties constitutes death as the absolute limit of
being. Thence, obumbration ensues at material death, and such is the ultimate standard of the
terminus of life. Ergo, the legitimacy of the notion of the soul determines when life ceases.

Irrespective of the ontic of the soul, is organic death rightly the criterion for the inception
of death? Humanly, organic mortality per se connotes the inauguration of death. Such a
definition is grounded on the principle that for the soul to be, the body must perish. Thus,
although life persists, death will ensue to expatriate sentience towards beyond the material. Duly,
albeit life is transcendental, death commons within the organic.

(2) Life, inclusive of its protean quality and subjectivity, holds variable meaning and
purpose; it operates as an impetus for sentient beings, impelling them to be. However, its
realisation, thenceforth, omits impetus, nullifying all actions. Hence, regardless of physiological
wellness, one is diminished to bare existence, thereupon voiding reason to subsist. Likewise,
mere being, respective of animacy, equates to the nullification of tangible action. Ergo, despite
being animate and sentient, aimlessness predicates metaphysical cessation resembling organic
mortality.

When is the metaphysical nascent of death? Supposing purpose is non-renewable, death

ensues at its achievement. Its effects, however, deviate from the previous regardless of the ontic
of the soul. Metaphysical death allows the material to persist, but causes severe crises to the
being: it causes depression at worst. These effects are most observable through people of old age,
whose sole purpose converted to waiting for their demise.

(3) Cogito ergo sum: the only certainty is sentience and cognition connotes being.
However, with such a paradigm, the legitimacy of the material world is disputed. The
presupposition of material existence is invalidated, provoking the semantic of reality.
Furthermore, supposing an afterlife exists, no tangible resources attest its quirks, thereby
dubitating reality as, haply, the product of our sentience. With such uncertainty to reality, the life
one lives could already be being beyond death.

Death could have been uneventful, blinding one from its incidence. With such indecisive
phantasm, life and death have become suppositional: life may have ceased, and death ensued, but
nothing may ascertain either. However, notwithstanding our demise, our actuality is a lived
experience with which we are; contemning the legitimacy of palpability. Hence, presently, we
are.
Confluence: Thenceforth, Death

Life does not end when one's biological functions cease; likewise, the nascent of death is
not organic cessation. Furthermore, death may succeed regardless of the ubiquity of life. When
life becomes absent and considering its definitions, one must recall the protean qualities which
life and death possesses. Consequently, the semantic of life cannot restrict to biology and soul;
moreover, death cannot be bound to the mere absence of life. Death, thenceforth, is not solely the
insufficiency of life, but the cessation of protean, tangible function regardless of organic or
transcendental being.