The concept of death is a fundamental adjunct of Schopenhauer’s metaphysics of appearance and Will. Schopenhauer interprets death as the aim and purpose of life. He maintains that to live is to suffer, that the triumph of death is inevitable, and that existence is a constant dying.

In Chapter Xli.27 On Death And Its Relation To The Indestructibility Of Our True Nature, Schopenhauer opens with this sermon: Death is the true inspiring genius, or the muse of philosophy, wherefore Socrates has defined the latter as θανατου μελετη. Indeed without death men would scarcely philosophise. Therefore it will be quite in order that a special consideration of this should have its place here at the beginning of the last, most serious, and most important of our books.

He said the fear of death is innate, because in nature it’s just the opposite of survival: 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. 

Schopenhauer believes that it is also “nonexistent”, and there is no difference between life and death. He said that the reason why we look forward to a “better world” is that the world we live in is not good enough.

Epictetus was born into a slave family with a disabled leg, and his master, Ephaphroditus, was a Roman minister who killed the extravagant and cruel emperor Nero. Epictetus was gifted enough to learn from Rufus, the famous Stoic philosopher of the time, and to be freed from slavery. Later, when he and other philosophers were expelled from Rome by the Roman emperor Domitian for fear of expulsion, Epictetus lectured on philosophy in Nicopolis on the northwest coast of Greece until he was 80.

1. Man is not perplexed by things, but by the principles and meanings they represent. For example, death is not bad, or Socrates would have realized that. What’s bad is the fear that we have in mind about death. Therefore, when we are hindered, confused or sad, it is not because of others, but because of ourselves, especially the principles in our mind. Unenlightened people blame others for their misfortunes. The mildly educated blame themselves. He that has a perfect education blames neither others nor himself.

2. Death itself is nothing to be feared, for it is natural and inescapable, and must be resigned and borne. It is not death that is to be feared, but the fear of death. To obey the will of nature is to keep the peace of mind.

3. Remember that you are an actor in a play, and the playwright chooses the manner of it: if he wants it short, it is short; if long, it is long. If he wants you to act a poor man you must act the part with all your power; and so if your part be a cripple or a magistrate or a plain man. For your business is to act the character that is given you and act it well; the choice of the cast is Another’s.

4. It’s not the thing that hurts us, it’s the way we think about it. Things themselves do not hurt or hinder us, nor do others. It is not the external event itself that terrifies and alarms us, but the way we think about it. It is not things that upset us, but our interpretation of their meaning.

5. The world is not created to meet our expectations. They happen as they are supposed to happen, and people act as they are supposed to act. Liberty is not the right or the ability to do as one pleases. Freedom comes from the knowledge of the limits of one’s own strength and the limits of nature set by God. To be free is to accept the limits and inevitability of life, rather than fight against it.

6. Remember, that not he who gives ill language or a blow insults, but the principle which represents these things as insulting. When, therefore, anyone provokes you, be assured that it is your own opinion which provokes you. （enchiridion 20）

7. If you ever happen to turn your attention to externals, so as to wish to please anyone, be assured that you have ruined your scheme of life.（enchiridion 23）

8. While he gives it to you to possess, take care of it; but don’t view it as your own, just as travelers view a hotel. （enchiridion 11）

9. Consider when, on a voyage, your ship is anchored; if you go on shore to get water you may along the way amuse yourself with picking up a shellish, or an onion. However, your thoughts and continual attention ought to be bent towards the ship, waiting for the captain to call on board; you must then immediately leave all these things, otherwise you will be thrown into the ship, bound neck and feet like a sheep. So it is with life. （enchiridion 7）