If death is the permanent and exact end of our life, then a problem appears: whether death is a bad thing.

Upon this problem, everyone has his own opinion. Some may think it terrible, others may not stand against the death itself although they hope that they won’t die early or even suffer from it. On the one hand, life is all we have, the lose of it can be the biggest lose we may ever own. On the other hand, death avoids the imaginary lost of itself and just be a break instead of and everlasting condition. Which, however, is impossible for human beings to imagine. So we can make it clear that death is meaningless.

Now the question I want to ask is that whether death itself is a bad thing or not. And if it is, how big aftereffects it can make. Some who believe there can be some reforms of everlasting can also be interested in the question. Because people’s attitudes towards everlasting always depend on their attitudes towards death.

If it is bad, then the reason is just the things, especially those good things, it takes away from us. Experiencing is necessary for everyone. We think it as just a pipe in our life that death stays the opposite of life.

Before we agree with the upper, another question should be solved first. It’s how the standards of good or bad base on the basic of suppose. All problems just relate to time. Of course many times it’s difficult for us to judge one is happy or sad. Someone obtains this feeling by the surroundings of that spectacular time. Also including history himself.

Last, we put our focus on the direction of time going. If we can ensure that we just treat those common limits of our life (i.e.: death) as normal limit of our nature. Then it can not be called “sorrow”. Living representative numerous possibilities of continuing. Life is good but if it’s got no end, may it become bad?

当某人在内心提出问题，某一过去或将来的经验是否曾是或将是他的经验，此时只要他集中注意他现在的经验并明确它的主体在时间上的延伸，他就会有一种感觉，即他正在认出某种事物，它的长期统一性明白无误。自我概念是一个心理学概念，这类概念的特征就是引起这样的哲学观念，认为它们的十分清楚地表现在第一人称用法中的主观的本质，可以同更客观的伴随物分离，甚至可以在相当大的程度上脱离与其他心理现象的必然联系。就比如我们确信糖在其他人嘴里是否像这个滋味，这是一个非常明白但原则上无法回答的问题。这也许是一种幻想，完全脱离一切外部条件来谈论某一问题也许毫无意义，但任何把人完全构想成始终存在着的世界某物的尝试，都会碰到这一障碍。经过外在的分析，对主体现象的那个自我似乎就消失了。

主观和客观，无论哪一端，都是一个有着独特的本性、处境以及与世界其它部分的关系的特定个体的观点。从这里走向更大的客观性，首先要通过抽象超脱个体在世界上的独特的空间、时间和人际的位置，然后超脱是他与其他人区分开来的特征，然后逐渐超脱人类特有的直觉和行为形式，然后超脱人对空间、时间和数量的狭隘的度量范围，形成对世界的一种概念，尽可能的有别于在世界任何地方所能采取的任何观点。这个过程很可能没有终点，不过它的目标是把世界看作没有中心的，而观看者只是它的成份之一。