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

화자는 '어깨를 두드리는' 경험을 묘사하며 삶을 상징하는 파티가 개인 없이 끝나거나 계속된다는 말을 듣습니다.

파티에 무기한 머물러야 하는 가상의 시나리오가 제시되어 자신의 의지에 반해 강요되는 영생의 바람직하지 않은 성격을 강조합니다.

화자는 '죽어가는' 아버지의 개념을 일신교에서 말하는 불멸의 영원한 아버지라는 개념과 대조하며 그 위안의 본질에 의문을 제기합니다.

죽음과 임종에 대한 사회적 접근 방식

화자는 죽어가는 개인, 특히 불신자에게 접근해 신앙의 변화를 시도하는 사회적 관습을 비판합니다.

연사는 과거에 조작된 임종 전 진술 번복 사례를 언급하며 이러한 행위의 기만적인 특성을 강조합니다.

연사는 이러한 접근 방식에 협박이 숨어 있음을 지적하며 죽어가는 개인에게 가해지는 압박을 강조합니다.

개인적인 경험 및 윤리적 고려 사항

연사는 투병 중 원치 않는 종교적 호소를 받았던 개인적인 경험을 공유합니다.

화자는 이러한 압력을 받는 취약한 개인에 대한 우려를 표명하며 이로 인한 고통을 강조합니다.

종교인들이 죽어가는 환자를 '개종'시키려는 가상 시나리오를 제시하고, 이러한 관행에 대한 윤리적 문제를 제기합니다.

연사는 취약한 개인에게 영향을 미치기 위해 종교적 신념을 사용하는 것과 관련된 윤리적 함의와 취향의 부족에 대해 논의합니다.

연사는 하나님의 이름으로 행할 때 그러한 행동에 부여되는 사회적 면허를 언급하며 마무리합니다.