In Derrida’s Aporias, he says regarding Seneca and death “Seneca describes the absolute imminence, the imminence of death at every instant.  This imminence of disappearance that is by essence premature seals the union of the possible and the impossible, of fear and desire, and of mortality and immortality, in being-to-death (Derrida, Finis, 4).” 

What did Seneca say about death?  Did he say it is with us at every moment?  Seneca the Younger, the Roman Stoic philosopher, wrote extensively about death in his essays and letters, viewing it not as something to fear but as a natural part of life that should inspire us to live fully in the present. He emphasized that death is inevitable, impartial, and ultimately liberating, often arguing that the fear of death is worse than death itself.  For instance, he stated, “Death is not an evil. What is it then? The one law mankind has that is free of all discrimination.”

In his Moral Letters to Lucilius, he advised preparing for it daily, as in: “Before I became old I tried to live well; now that I am old, I shall try to die well; but dying well means dying gladly.” Seneca conveyed the idea that death is with us at every moment, framing it as an ongoing process rather than a distant event. He famously wrote: “This is our big mistake: to think we look forward to death. Most of death is already gone. Whatever time has passed is owned by death.” In another passage, he explained: “We do not suddenly fall on death, but advance towards it by slight degrees; we die every day.” He elaborated further: “The final hour when we cease to exist does not itself bring death; it merely of itself completes the death-process. We reach death at that moment, but we have been a long time on the way.”

These ideas underscore that death isn’t waiting in the future—it’s actively shaping our existence right now, with every passing day belonging to it.

Does this relate to memento mori?  Seneca’s views on death are deeply intertwined with the concept of memento mori (Latin for “remember that you must die”), a Stoic practice of reflecting on mortality to foster a more intentional and virtuous life.   As a key Stoic philosopher, Seneca emphasized contemplating death not as a source of fear, but as a motivator to live fully in the present, avoid procrastination, and appreciate life’s brevity—core elements of memento mori.   For example, in his letters to Lucilius, Seneca wrote: “Let us prepare our minds as if we’d come to the very end of life. Let us postpone nothing. Let us balance life’s books each day… The one who puts the finishing touches on their life each day is never short of time.” This echoes the memento mori ethos by treating each day as potentially one’s last, ensuring a life without regrets.

His ideas that we “die every day” and that much of death has already passed align with the reminder to confront mortality constantly, turning it into a tool for wisdom and freedom rather than dread. In fact, one of his biographies is titled Dying Every Day, highlighting this ongoing awareness.

Practicing memento mori—the deliberate reflection on mortality—elicits a range of positive behaviors rooted in Stoic philosophy and supported by modern psychological insights, aimed at fostering a more intentional, grateful, and virtuous life. Rather than inducing fear or morbidity, it often motivates individuals to prioritize what truly matters, reduce attachments to fleeting things, and engage more fully with the present.

 It encourages evaluating how time is spent, asking whether daily activities align with core values, and avoiding procrastination by treating each day as potentially the last. This leads to focusing on meaningful pursuits, balancing life’s “books” daily, and making decisions with a sense of urgency. By reminding us of life’s brevity, it fosters thankfulness for what we have, amplifying enjoyment of small moments and relationships, and reducing rumination on trivial worries.

Stoic practitioners often moderate ego, detach from pursuits like fame, career status, or possessions, and reject hubris, recognizing these can vanish instantly. This can manifest as humility, less attachment to worldly success, and freedom from self-criticism over perceived failures. It promotes helping others, engaging in kind behaviors, and pursuing moral growth, as awareness of death heightens empathy and a desire to leave a positive legacy. Studies during events like the COVID-19 pandemic showed it correlating with reduced anxiety and increased altruism. Concrete reflections can lead to healthier choices, like boosting self-esteem in positive ways or rejecting harmful habits, while easing overall anxiety by sharpening perspective on what deserves attention. These behaviors can be cultivated through practices like daily meditations, visualizing death scenarios, or using physical reminders (e.g., skulls or hourglasses), though abstract reminders might sometimes reinforce rigid worldviews if not approached mindfully.

The concept of memento mori and Seneca’s views on death—such as treating it as an ever-present process that motivates intentional living—are strikingly similar to the thoughts of Marcus Aurelius, another prominent Stoic philosopher. Both emphasized accepting death as a natural, inevitable part of life, using it as a tool to focus on the present, avoid fear, and live virtuously without attachment to fleeting things. In his Meditations, Marcus Aurelius frequently reflected on mortality to guide his actions, much like Seneca’s idea that “we die every day.” For instance, he wrote: “You could leave life right now. Let that determine what you do and say and think,” which directly echoes the memento mori practice of remembering death to prioritize what matters and eliminate procrastination.

He also viewed death not as an end to fear but as a return to the universe’s elements, promoting detachment and humility: “Death is a release from the impressions of the senses, and from desires that make us their puppets, and from the vagaries of the mind, and from the hard service of the flesh.” This aligns with Seneca’s encouragement to contemplate death daily for freedom and wisdom, as both saw it as liberating rather than terrifying.

Overall, their shared Stoic framework makes their philosophies on death complementary, with Marcus often applying these ideas personally in his journal, while Seneca conveyed them through letters and essays.

I spoke previously of the meaning of life as one’s stance toward death as freedom to place oneself (always in flux) on a continuum.  At the far-left pole there is hedonism, and more moderately left toward the center carpe diem and Epicureanism.  To the right of center, memento mori and Stoicism, the extreme right pole being rigid asceticism.  As death as a context to give life it’s meaning, I gave the example of the apostle Paul saying if the dead are not raised we might as well be gluttons and drunks for tomorrow we die.  Derrida gives the example (Derrida, Finis, 7) from Oedipus the King that happiness is not attained before we traverse our last day, finally secure from pain.

Of course, most people live their lives “as though” the next moment won’t be denied, though it could be.  The most helpful example of Philosophy and Death I can think of is the spectrum of stances toward death one might take embodied in the ancient notions of Carpe Diem at one pole, and Memento Mori at the other pole. In ancient Greco-Roman philosophy, “carpe diem” (“seize the day”), originating from Horace’s Odes around 23 BCE, represents a stance toward death that emphasizes embracing life’s fleeting pleasures and living fully in the present, given mortality’s inevitability and the uncertainty of tomorrow. This approach aligns with Epicurean influences, urging one to pluck the ripe moments of existence without excessive worry about the future.  By contrast, “memento mori” (“remember that you must die”) embodies an opposing perspective, rooted in Stoic thinkers like Seneca, Epictetus, and Marcus Aurelius, as well as earlier philosophers such as Plato, who viewed philosophy itself as a preparation for death.  This stance uses the constant awareness of death not to indulge in earthly allure but to cultivate virtue, humility, introspection, and restraint—curbing excesses, focusing on moral living, and sometimes preparing for an afterlife or judgment, as seen in Roman triumphal traditions where a servant reminded victorious generals of their mortality to temper hubris.  While the two concepts can overlap or complement each other in motivating purposeful action, they are frequently framed as antithetical: “carpe diem” as empowering and savoring, versus “memento mori” as humbling and resistant to life’s temptations.  For example, as a secular activist I write on Historical Christianity and so with the apostle Paul we get the idea that if the dead are not raised we might as well be gluttons and drunks for tomorrow we die (1 Corinthians 15:32) – Paul being from the birthplace of the stoic enlightenment. 

Epicureanism is an ancient Greek philosophical system founded around 307 BCE by Epicurus. Often misunderstood today as a license for gluttony, it was actually a disciplined “middle way” focused on achieving a state of tranquil happiness through moderation, friendship, and the removal of irrational fears. 

1. The Core Goal: Happiness as Tranquility 

For Epicureans, the ultimate aim of life is Ataraxia (tranquility or peace of mind) and Aponia (the absence of bodily pain). 

• Definition of Pleasure: Unlike modern hedonism, Epicurus defined the highest pleasure as the “static” state of no longer being in need or pain.
• Simple Living: To maintain this state, Epicurus advocated for a simple life, modest meals, and avoiding the “kinetic” pleasures of luxury that often lead to future distress or addiction. 

2. The Fourfold Cure (Tetrapharmakos)

Epicureanism offered a four-part remedy to cure human anxiety: 

1. Don’t fear God: The gods exist but are blissful, distant beings who do not involve themselves in human affairs or punishment.
2. Don’t worry about death: Death is the end of sensation; since you are not there to experience it, it cannot harm you.
3. What is good is easy to get: Basic needs like water, simple food, and shelter are readily available.
4. What is terrible is easy to endure: Intense pain is usually brief, and long-lasting pain is usually manageable or can be offset by focusing on pleasant memories. 

3. Classification of Desires

Epicureans categorized desires to help followers determine what to pursue: 

• Natural and Necessary: Basic food, water, and shelter. (Pursue)
• Natural but Non-necessary: Gourmet food or expensive wine. (Enjoy occasionally but do not depend on)
• Vain and Empty: Wealth, power, and fame. These have no natural limit and only breed anxiety. (Eliminate) 

4. Physics and the Universe

Epicurus adopted and modified Atomism (originally from Democritus): 

• Materialism: Everything, including the soul and gods, is made of atoms and void.
• The Swerve: He proposed that atoms occasionally “swerve” randomly, which explained how they collided to form the universe and why humans possess free will in a physical world. 

5. Social and Political Views

• Friendship: Viewed as the greatest blessing and most secure source of pleasure in life.
• Withdrawal: Epicurus advised against participating in politics, as the pursuit of power and public life often destroys tranquility.
• Social Contract: He was among the first to describe justice as a mutual agreement (“neither to harm nor be harmed”) for collective benefit. 

What’s the difference between epicureanism and stoicism?

While both philosophies aim for a tranquil life, they differ fundamentally in their definitions of the “highest good” and their approach to society.

Core Philosophical Differences

Feature	Epicureanism	Stoicism
Highest Good	Pleasure (Ataraxia): Defined as the absence of pain and mental distress.	Virtue (Arete): Living in accordance with reason and moral excellence.
Motivation	Instrumental: Virtue is valuable only because it leads to a pleasant life.	Intrinsic: Virtue is the only true good and is sufficient for happiness.
Worldview	Atomism: The universe is a random collection of atoms; gods do not intervene.	Logos: The universe is a rational, divinely ordered whole governed by fate.
Social Role	Withdrawal: Avoid public life and politics to maintain peace; focus on close friends.	Duty: Actively participate in society and fulfill responsibilities to the human community.

Different Responses to the Same Situations

• Adversity: A Stoic views hardship as a test to build character and remains indifferent to physical suffering. An Epicurean views pain as something to be avoided or minimized, seeking shelter or distraction until the “storm” passes.
• Pleasure: For Epicureans, simple pleasures (like food and friendship) are the guide to a good life. Stoics view pleasure as a “preferred indifferent”—it is fine to have, but not necessary for happiness, and must never come at the cost of virtue.
• Death: Both operate in a stance toward death and agree death is not to be feared, but for different reasons. Epicureans argue death is simply the end of sensation, so it cannot hurt. Stoics believe death is a natural part of the universal order that must be accepted with equanimity. 

Common Ground

Despite their rivalry, both schools were materialists (believing only physical things exist) and empiricists (relying on sensory data for knowledge). They both advocated for self-discipline, simple living, and the use of reason to overcome irrational anxieties. 

Epicureans would embrace the original sentiment of Carpe diem, though their version is far more disciplined than the modern “YOLO” (You Only Live Once) mentality. 

The phrase was coined by the Roman poet Horace, a student of Epicurean philosophy. In its original context, it translates more accurately to “pluck the day,” much like harvesting a fruit at its peak ripeness. 

1. Why Epicureans “Seize the Day”

• Mistrust of the Future: The full phrase is carpe diem, quam minimum credula postero (“seize the day, trusting as little as possible in tomorrow”). Epicureans believed the future is uncertain and may never come, and we should not waste the present by worrying about what might happen.
• The Brevity of Life: Because Epicureans did not believe in an afterlife or divine intervention, the only time to experience happiness is now.
• Gratitude for the Present: Epicurus taught that “nothing is sufficient for the person who finds sufficiency too little”. Seizing the day means finding total satisfaction in simple, available pleasures—like a meal with friends or a warm breeze—rather than postponing happiness for future goals. 

2. How it Differs from Modern Hedonism

While a modern person might “seize the day” by partying or overspending, an Epicurean would consider this foolish. 

• Hedonic Calculus: Before acting, an Epicurean weighs the current pleasure against future pain. If “seizing the day” with excessive drinking leads to a painful hangover (pain), it is not a true Epicurean choice.
• Static Pleasure: The goal is a steady state of ataraxia (tranquility), not a spike of excitement. To an Epicurean, the best way to “pluck the day” is to maintain a calm, pain-free existence.
• Stored Memories: Epicurus believed that even when a day is over, you “seize” it forever by storing it in your memory. These pleasant memories act as a buffer against future suffering.