You should accustom yourself to believing that death means nothing to us, since every good and every evil lies in sensation; but death is the privation of sensation. Hence a correct comprehension of the fact that death means nothing to us makes the mortal aspect of life pleasurable, not by conferring on us a boundless period of time but by removing the yearning for deathlessness. There is nothing fearful in living for the person who has really laid hold of the fact that there is nothing fearful in not living. So it is silly for a person to say that he dreads death – not because it will be painful when it arrives but because it pains him now as a future certainty; for that which makes no trouble for us when it arrives is a meaningless pain when we await it. This, the most horrifying of evils, means nothing to us, then, because so long as we are existent death is not present and whenever it is present we are nonexistent. Thus it is of no concern either to the living or to those who have completed their lives. For the former it is nonexistent, and the latter are themselves nonexistent. Most people, however, recoil from death as though it were the greatest of evils; at other times they welcome it as the end-all of life’s ills. The sophisticated person, on the other hand, neither begs off from living nor dreads not living. Life is not a stumbling block to him, nor does he regard not being alive as any sort of evil. As in the case of food he prefers the most savory dish to merely the larger portion, so in the case of time he garners to himself the most agreeable moments rather than the longest span.
Anyone who urges the youth to lead a good life but counsels the older man to end his life in good style is silly, not merely because of the welcome character of life but because of the fact that living well and dying well are one and the same discipline. Much worse off, however, is the person who says it were well not to have been born “but once born to pass Hades’ portals as swiftly as may be.” Now if he says such a thing from inner persuasion why does he not withdraw from life? Everything is in readiness for him once he has firmly resolved on this course. But if he speaks facetiously he is a trifler standing in the midst of men who do not welcome him.
It should be borne in mind, then, that the time to come is neither ours nor altogether not ours. In this way we shall neither expect the future outright as something destined to be nor despair of it as something absolutely not destined to be.