rather to gain the higher point of view from which such notions disappear of themselves.
In these considerations I shall first of all start from the purely empirical standpoint. Here there primarily lies before us the undeniable fact that, according to the natural consciousness, man not only fears death for his own person more than anything else, but also weeps violently over the death of those that belong to him, and indeed clearly not egotistically, for his own loss, but out of sympathy for the great misfortune that has befallen them. Therefore he also censures those who in such a case neither weep nor show sadness as hard-hearted and unloving. It is parallel with this that revenge, in its highest degree, seeks the death of the adversary as the greatest evil that can be inflicted. Opinions change with time and place; but the voice of nature remains always and everywhere the same, and is therefore to be heeded before everything else. Now here it seems distinctly to say that death is a great evil. In the language of nature death means annihilation. And that death is a serious matter may be concluded from the fact that, as every one knows, life is no joke. We must indeed deserve nothing better than these two.
In fact, the fear of death is independent of all knowledge; for the brute has it, although it does not know death. Everything that is born brings it with it into the world. But this fear of death is a priori only the reverse side of the will to live, which indeed we all are. Therefore in every brute the fear of its destruction is inborn, like the care for its maintenance. Thus it is the fear of death, and not the mere avoidance of pain, which shows itself in the anxious carefulness with which the brute seeks to protect itself, and still more its brood, from everything that might become dangerous. Why does the brute flee, trembling, and seek to conceal itself? Because it is simply the will to live, but, as such, is forfeited to death, and wishes to gain time. Such also, by nature, is man.
