Journal of Neurology & Neurophysiology

Our test, our existential commitment, is to make a human life. To figure out how to live in this world as a human animal, an "individual." What we regularly don't understand, until we are going up against our own mortality, either through close to home understanding or the encounters of our patients, is that the life of a "person" is transitory, limited, and closures. Accordingly the production of a human life is, by definition, the formation of an actual existence that expects us to build up a relationship and demeanor toward death as we make the perspectives and connections that make life worth living and important. Therefore demise should likewise get important, critical, and deliberate. We should continually, in the demonstration of making our lives, at the same time figure out how to live and how beyond words.   Around 200 years back, Kierkegaard showed us significant exercises (Kierkegaard, 1983) about the idea of human presence. He instructed us that people were maybe special among animals in that we know about our reality. We can dispassionately mull over ourselves. This mindfulness that we "exist" brings about two passionate responses: the feeling of "amazement" and the feeling of "fear." Simultaneously, we are struck by the excellence and wonder of life just as fear, the truth that we should kick the bucket and that demise can happen at any second. "Wonder" and the magnificence of the experience of carrying on with a human life would give off an impression of being a main impetus of the will to live and to make an existence of affection, association, perspectives, and connections to one another, the world, an option that could be more noteworthy than ourselves and to life itself. Yet, "fear" is a continually present reality. It is at the substance of human presence and the idea of a human life. Obviously, we can just make a human life, live as an individual, on the off chance that we build up a disposition and relationship to death that permits or improves the experience of life corresponding to death. A human life where we can see demise as adequate and as intelligible as the surprising certainty of our reality. Surely mankind has battled with this test since homo sapiens originally showed up on earth (Becker, 1973; Yalom 2008).   The acknowledgment that we exist urges us to answer the existential commitment of duty; reacting to the reality of our reality by making a human life. We are called upon to make an actual existence that is novel to us, in which we live to our fullest potential, an existence of importance, course, criticalness, and change. An actual existence where we become a "who" on the planet, wherein we become a "somebody" who epitomizes a lot of qualities and excellencies and perspectives toward the world and presence. Making a human life, turning into a person, turning into a "who" requires creating associations, connections, and perspectives; toward life itself, others, friends and family, ourselves, our past, present, and future, and something/somebody more prominent than ourselves. Making a human life likewise requires making the advancement of a relationship and a demeanor toward death. Since a human life, living as an individual, is by definition an actual existence where passing is a necessary and changeless characterizing experience and certainty. We should continually figure out how beyond words we figure out how to live.