Williams puts stock in the “mortality of the spirit” and that everlasting life is futile in light of the fact that demise gives importance to life, however not in the existentialist feeling of the dread of death that does as such. However, death is as yet intelligent, which is not the same thing regardless of whether it is dreaded. Lucretius appears to have dreaded demise, as was quick to demonstrate it not to be wickedness. His contention infers that the length of life is immaterial. In that case, I have a question to Williams regarding whether having a long life brimming with beneficial things is superior to a short one without them.
There is a line in Reflections on the Tedium of Immortality which states, “There is no desirable or significant property which life would have more of, or have more unqualifiedly, if we lasted forever” (Benatar, 2010, p.352). It implies Given current realities about human craving and joy and what human existence is, unceasing existence without the possibility of death would be unfortunate. This reminds me of After Many a Summer Dies the Swan by Aldous Huxley.
Jo Stoyte’s covetousness, envy, and desperate longing for delayed life show the evil of time and needing at nearer range. At last, the twisted fifth Earl of Gonister, who live for two centuries is fit uniquely of gross evil nature, shows Propter’s postulation that lengthening the life time permitted to man expands and strengthens his ability to do bad. Time does not bring expanded astuteness or sympathy, yet just degeneration.
References
Benatar, D. (2010). Life, death, & meaning: key philosophical readings on the big questions. Rowman & Littlefield.