Most people do not realize the nature of fear and the reasons for its occurrence. Fear cannot be explained with a rational explanation as it is virtual in most cases, the fear of death or Thanatophobia is justified by its connection with disease, pain, loneliness, and suffering. Epiricus represents the first premise that death is not something one should fear death is no misfortune and being dead does not affect one who is dead therefore it is not bad for a dead man.as the fear of death is vain. According to them, human life is limited to the moment of birth and death, and there is nothing to fear. Death entices irrational fear where no valid explanation can be given for its existence. However, the irrationality of fear of death implies its significance.
Irrational fear is nonsensical as there is no basis from which one should be afraid. Irrational fear is the fundamental foundation of the first premise as fear is derived from human thought and perception of matter and all that surrounds us. Fear is driven by what frightens the wellbeing of an individual or what a person perceives to cause emotional, physical, psychological distress. Death, on the other hand, should not inflict fear as no harm comes to one that is already dead.
The second premise sheds more daylight on fear of mortality asserting that one does not feel any pain when dead. Acceptability of the premise is thus entrenched in the reality of the fact that a dead person has neither senses nor feelings. Pain is categorically used as it is the measure of feeling sad for Epiricus philosophical line of thought from which fear is derived. The premise, therefore, confirms the validity of the first premise to a degree though in its entirety as a matter of fact.
Eventuality of death is a certainty thus the creation of fear in human thinking is an inevitability that an individual faces. However, concerns should not dwell on the virtually unknown fear of death as it only affects those in the state of being dead. Suffering or feeling bad does not manifest itself in a dead person thus the fear is irrational among the living. However, it is also important to note that some philosophers believe that the fear of death is strong and meaningful because it is impersonal (Feldman, 1994, p. 128)
Epicureanism and Feldman's Argument about Fear of Death
Feldman agrees with Epicurus on the first two premises as they are both certainties. Sensation consists of what is evil and good, but death robs us of the feeling of consciousness. Therefore, nothing is either right or bad (Feldman, 1994, p. 128). Epicurus further argues that death should not manifest fear in one's thoughts since as long as we are in existence death is not with us thus, one should live without fear of the unknown and revel in the present. Epicureanism advocates for riding ourselves of the fear of death by changing our attitude. Accepting the end as a common phenomenon that does not bring pain and suffering, can free one of the fear of mortality. Epicurus states that a human who can get rid of death becomes a supreme being who lives in absolute happiness and derives pleasure from each moment (Feldman, 1994, p. 129). Feldman examines the paragraphs of the "Letter to Menoeceus" and notes that Epicurus's hedonism comes out fairly clearly in his claim that "all good and evil consist in sensation" (Feldman, 1994, p. 131).
Feldman emphasizes that Epicurus was a hedonist, and his teachings included in understanding the world through the senses. For example, if a phenomenon does not bring a person pain or suffering, it is an automatic positivity. Quoting Epicurus, the author argues that the basis of the Epicurean philosophy is in the fact that death for a human is not something wrong with a person does not feel pain and suffering in the hour of mortality. Our existence ceases after the moment of death (Feldman, 1994, p. 132). Failure to feel pain at the end is not a bad feeling for one.
Considering all Epicurus' arguments, Feldman defines a hedonistic nature of his beliefs. Through his analysis of one of Epicurus premise on feeling pain, the author cites a poisoned candy as an example of something that does not bring pain but kills (Feldman, 1994, p. 133). Based on Epicurus' arguments, one can thus assume that all bad things are associated only with pain while good deeds and things are associated with pleasure. It follows that if death does not bring pain (and it is impossible to know for sure), it is not a bad thing for a human being. The current analysis leads to the fact that Epicurus' statements concerning death are inexact. If a person dies, he or she cannot experience pain or suffering after death. Epicurus statements confirm the "right" side of death indicating Epicurus' correctness. If one talks about the fact that death does not imply something wrong since it does not bring suffering and pain, in the end, it can be affirmed that it does not bring pleasure or deprive a person of fun. Such an assertion thus indicates that death has a negative nature, through depriving one of the opportunities to enjoy later (Feldman, 1994, p. 140).
However, Feldman continues to disagree with Epicurus, claiming that his concept is not entirely correct since it is based on a traditional, logical database (Feldman, 1994, p. 140). Feldman bases his argument on a new premise-based directly on Epicurus hedonistic thesis which states that pain is one of the only intrinsic evils. Feldman argues that as pain is the only evil as such, they cannot occur after one is dead as we never live again. Consequentially Feldman argues that as death is not a cause of anything intrinsically wrong for a dead person, then it is neither extrinsically bad for a dead individual (Feldman, 1994, p.136)
The Irrationality of Fear of Death
It is logical to assume that fear of death has an irrational nature. Considering the two viewpoints on death and Thanatophobia of Epicurus and Feldman, it can be stated that the ancient Greek philosopher called his disciples to abandon the fear of mortality because it hinders to perceive life in a right way. However, Feldman sees a hedonistic subtext in Epicurus' arguments, i.e. death is not a bad thing for a person because it does not bring pain and suffering. Contrary to this argument, the modern philosopher argues that death can be injurious to a person without bringing pain and suffering. Such sentiments are based on a rejection of the traditional logic. Any event or action has certain possibilities. For instance, a phenomenon that cannot bring a person pain and negative feelings at first, but the consequences of this event can interfere with an individual's ability to feel positive afterward.
Knowledge of certain death endears one towards living a particular life. However, people do not fully understand the nature and purpose of life and death. Death has been a mystery for most philosophers thus the different arguments. Therefore, Thanatophobia can be deemed irrational as it lacks proper understanding. Importance of fear of death is, therefore, necessary for the continuation of the human race; moreover, this fear can determine the level of human consciousness. However, if one considers Feldman's analysis of the Epicurean viewpoint of death, it can be concluded that death can be regarded as a bad thing as a person does not experience any feelings. Therefore, if a phenomenon does not bring human pain and suffering, it does not mean that it is something good (Feldman, 1994, p. 140).
In conclusion, Thanatophobia has an irrational nature, and this implies an importance for humans. The hedonistic viewpoint on death asserts that if a person is dead, he or she cannot experience pain and suffering. However, any phenomenon that does not bring pain or suffering can be wrong for a person to if one considers this phenomenon in the broader sense. Feldman's work on Epicurus' arguments of death suggests that death eliminates pain and suffering, but it also deprives a person of the possibility to experience pleasure and happiness in the future. Death is the signification of the end of human suffering and pain and in this state fear should not judge our thoughts
Reference
Feldman, F. (1994). Confrontations with the Reaper: A Philosophical Study of the Nature and Value of Death. Cary, NC, USA: Oxford University Press
