I was in two episodes playing Christopher Reeve’s character’s emissary. They wanted to have my character announce Dr Swan’s death, which I thought was exploitative.
I’m not on the run from anything and I’m not at all clear about what I’m running towards. But as some great writer put it, I want to be certain that when I arrive at death, I’m totally exhausted.
What we think of as our sensitivity is only the higher evolution of terror in a poor dumb beast. We suffer for nothing. Our own death wish is our only real tragedy.
When we are dealing with death we are constantly being dragged down by the event: Humor diverts our attention and lifts our sagging spirits.
Planning to play: that’s what saving for retirement is today – and it is antithetical to the nature of play, fully within the definition of work, and blissfully ignorant of the reality of death.
I start thinking about life after death. I’ve got to quit thinking about it because it’s very deep. Very deep. Sometimes you start thinking about it, and you don’t feel like you want to be alive, so I don’t like to get all quiet.
The death penalty is being applied in the United States as a fatal lottery.
So here is one of my theories on happiness: we cannot know if we have lived a truly happy life until the very end. This view of life and death was reinforced by my close witnessing of the buildup to the death of Philip Gould. Philip was without doubt my closest friend in politics. When he died, I felt like I had lost a limb.
The die is set and Malcolm will not escape for the foolish talk he spoke against his benefactor, such a man, is worthy of death, and it would have been so, were it not for Muhammad’s confidence that God would give him the victory over the enemies.
Most of the debate over the cultures of death and life is about process. The debate focuses on the technology available to determine how we prolong life and how and when we end it.