I think it will happen to all of us that at some point you get tapped on the shoulder and told not just that the party's over, but slightly worse, the party's going on but you have to leave and it's and it's going on without you. That's that's the

best and reflection I think that most upsets people about their demise. All right then, yes because it might make us feel better, let's pretend the opposite. Instead you'll get tapped on there until on the shoulder until, 'Great news, this party's going on forever and you can't leave.'

You've got to stay, the boss says so, and he also insists that you have a good time. I've read about David's father. I had a bad time when my own father passed on, but the father proposed by monotheism is the father who doesn't die, who reassures

his children, 'Don't worry, I'll never leave you. You'll never see the end of me. You'll never get the chance to feel sorry. I'm always there. I'm the absolute ultimate in dictatorship and in my courts there's no appeal.' Do you really think that this

would cheer up anyone of sentience or humanity or capable of feeling of irony? I submit it's out of the question. You you it's considered perfectly normal in the society to approach dying people who you don't know but who are unbelievers and

say, 'Now are you going to change your mind?' It's at what if that is to zero, Mr. polite question, and it use it as no. There's a long history of fraud about this. People claim that Darwin had a deathbed recantation. They've made up

lies, but Thomas Paine, it goes on all the time. It's a very nasty little history breed. There's also a horrible undertone of blackmail to appeal, right? And say, 'Look, you've gotten got about one chance left now, aren't you going to take it?' I'm

writing to you as a friend, as if they've even tried on me when I've been very ill and not I haven't had quite the vinegar I'd like to have had in my in the hospital bed. I don't mind, I can take it, but I think there are a lot

of people older than myself, iller than myself, perhaps at the risk of seeming conceited, less educated than myself, to whom that's a horrible experience. It's very, it's very depressing and alarming to be spoken to in that way. I mean if

Sam and I were to form a core of people to go run religious hospitals, which is what happens in reverse, and say to people who are lying in pain, say, 'Did you say we're Catholic? Yes? Well, look, you may only have a few days left, but you didn't

have to live them as a serf. You know, just recognize that that was all that the priest, the priests have been cheating you, and I guarantee you'll feel better.' I don't think that would be very ethical, okay? But I think it would be something of a breach of taste, but but if it's in

the name of, if it's in the name of God, it has a social license. Well, that is and and will say, 'If it's my last breath, thank you, Fred.'

Christopher Hitchens on the Afterlife

ThePassiveFist

The inevitability of death and its impact

The speaker describes the experience of being 'tapped on the shoulder' and told that a party, representing life, is ending or continuing without the individual.

A hypothetical scenario is presented where one is forced to remain at a party indefinitely, highlighting the undesirable nature of eternal life imposed against one's will.

The speaker contrasts the concept of a 'dying' father with the idea of an immortal, ever-present father figure in monotheism, questioning its comforting nature.

The speaker criticizes the societal norm of approaching dying individuals, particularly unbelievers, to attempt a change of belief.

The speaker mentions historical instances of fabricated deathbed recantations, highlighting the deceitful nature of such actions.

The speaker points out the undertone of blackmail in these approaches, emphasizing the pressure placed on dying individuals.

Personal experiences and ethical considerations

The speaker shares personal experiences of receiving unsolicited religious appeals during illness.

The speaker expresses concern for vulnerable individuals who are subjected to such pressure, highlighting the distress it causes.

A hypothetical scenario is presented where religious figures attempt to 'convert' dying patients, raising ethical questions about such practices.

The speaker discusses the ethical implications and lack of taste involved in using religious beliefs to influence vulnerable individuals.

The speaker concludes by noting the social license granted to such actions when performed in the name of God.