It is an old philosophical idea that if the future self is literally different from the current self, one should be less concerned with the death of the future self (Parfit, 1984). This paper examines the relation between attitudes about death and the self among Hindus, Westerners, and three Buddhist populations (Lay Tibetan, Lay Bhutanese, and monastic Tibetans). Compared with other groups, monastic Tibetans gave particularly strong denials of the continuity of self, across several measures. We predicted that the denial of self would be associated with a lower fear of death and greater generosity toward others. To our surprise, we found the opposite. Monastic Tibetan Buddhists showed significantly greater fear of death than any other group. The monastics were also less generous than any other group about the prospect of giving up a slightly longer life in order to extend the life of another.
The economist might call this an income vs. substitution effect, the income effect in this case predominating.
I don’t think that the terrible thing about dying is the expiration of the self. The terrible thing is that WE must leave – and the party goes on without us. Social comparison until the end.
There is this famous saying that being ostracized is like death, it is “social death”. But it goes further: Real death IS social death, it is like being ostracized by the living.