There are three critical aspects to the conception about death. The first and most apparent revolves around those values or beliefs that involve a denigration or even rejection of life – either this life (as opposed to the ‘afterlife’) or aspects associated with the living body (sex, passion, pleasure, etc.). A key passage in this regard would be Zarathustra on the ‘preachers of death’. The rejection of life on the part of the ascetic priest is only clear; such asceticism is a means to carry on living despite suffering and degeneration. A related idea is a danger that the philosopher will meet in his or her attempt to overcome values. The death of the tight-rope walker, who made danger his ‘vocation’, is an example. Finally, metaphysics will often involve rejection of becoming or a positing of facts and values as eternal. This is often described with metaphors of death: for example, the ‘mummified concepts.
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The making-present which awaits and retains interprets. And this, in turn, is possible only because
, as something which in itself is ecstatically open, it has in each case been disclosed to itself already and can be Articulated in the kind of interpretation which is accompanied by understanding and discourse. Because temporality is ecstatic-horizontally constitutive for the clearedness of the "there", temporality is always primordially interpretable in the "there" and is accordingly familiar to us. The making-present which interprets itself-in other words, that has been interpreted and is addressed in the 'now-is what we call 'time'. This simply makes known to us that temporality-which, as ecstatically open, is recognizable-is familiar, proximally and for the most part, only as interpreted in…
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