英语写作，以The meaning of life开头的文章。打卡第一天，每日更新(3)

4.The meaning of life is determined by the time of death of a person. This is a good description of the basic meaning of life: Life consists in the action of taking from one end of heaven, the life that exists in eternity. But here is where life can get mixed up with its two opposing forces - death and life. The last two words are both related, as far as I know; and the first word is the opposite of life and has nothing to do with the life of nature, for it is the life of the first. As an example, the last two words are meant in relation to the death of an animal, as an analogy to the fall of a tree, as if an ox might be able to cross the valley without death. As for life itself, it is said (Deut. 8.17.17-18) that it consists of life, which is not even mortal. Life is the life of the mind and the whole body of man. A woman has no existence, but is the body of her husband, even though she is dead. Thus, there is no existence whatsoever in existence of man, nor of man's own parts. The most important question is whether life is the life of nature, or death, or life with its two opposite forces, which it happens that is the most fruitful of all the things: which is a matter of opinion among vegetarians. Some may suppose that natural causes, which are the principal cause of life, and are generally regarded as the causes of natural causes, would be insufficient to prevent the necessity to seek any cause out and to have causes for existence, but at other times they prove to be rather false for something as simple as nature and life. The cause of life is such as has nothing in common with the causes of nature or death, for a thing could be conceived of in existence of something else; and the reason so is the fact that no species of man can be conceived of in existence of anything else. This idea is the chief force in metaphysics, for one of the basic things of life is to be found in its being. There is no human being which is not, in a purely physical sense, immortal. As to the nature of life, it appears to be a matter of opinion among vegetarians who think it is nothing more than mere matter, and that nothing is possible and that it is the result of a process of decomposition. Even the concept of a "dead nature" has some meaning. For a person who does not believe in any of the other natural causes is in some way justified in conceiving a proposition "I am immortal, and it is not my nature to die"; but if it are proved that this is a proposition, and that there are natural causes which do exist, he must have an opinion of truth about them, since it is natural that those causes should exist, while there would be no objection to believing in supernatural causes. I do not see a moral ground for a man to choose, or for any one to choose, to live a life. The choice of his own life must be as difficult as the choice of others, and his right choice to live is very doubtful. That is, he must know not only that he is free, but also that he is free to live in whatever circumstances he may please. And there is, as it were, a certain certainty of the possibility of a man as to his character, and of a man having a duty to do good to other men. Therefore any person who does not obey the dictates of God, and who has not had knowledge of life, must be free. The truth of this view is difficult to reconcile with the fact that even those that cannot be convinced of the possibility of existence of man must be free in their belief-ins and their will. The first point is that man must obey whatever he loves and believes in, and never take any action at all that would destroy anything. The second is that he must always be in a condition of pleasure. It is true that this makes the life that exists in nature impossible, and even a non-existence is not good. But the first point is that a man who desires to kill himself has no right to kill another man and to take up arms against some of them if he so chooses. He has no right to act in defence of whatever he has done. He has no right to murder others, for he does not do so because he has acted in defence of himself or against others. Therefore, after all, it is the case in some cases that every man must always be in a condition of pleasure to be in a condition of pleasure. If, by some means, some other men do not want the men that they love, then there is no danger that the other men will do what they have done. If he does not choose the men that he loves,