Warwick Moffat is preparing to die.

M, C (1994-04-30)
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Warwick often wished to challenge the law, but rarely to break it. In accordance with the Resource Redistribution Act 2042; his personal possessions are the property of State Consolidated Revenue and the chemical rendering of his corpse the property of the Department of Primary Industry.

Warwick's coffin is the standard. It is a plain box of inert metal that does not disintegrate during the chemical rendering of his body. The Department of Primary Industry must keep this essential resource clinically pure.

The political convictions of Warwick's father lead to a decision that he would not be 'rubber-stamped' a Holy Roman Catholic as others in the family had. What was meant as a gift of self-determination inevitably lead to feelings of obligation to join the faith in return; which he did of his own volition at the age of 14. Fortunately, another gift received from his father was that sense of conviction. And so like all good Catholics, Warwick eventually declared himself a humanistic existentialist. He would enjoy openly reflecting with people about their anectdotes by reference to passages of the philosophical text he had just finished reading.

Any person who is so inclined to act as an Observer during Warwick's exit should; why resist the inclination? To deny anybody this free passage is unacceptable. Only those who would see fit to bar the entry of another should be excluded.

Orchestral Manoeuvres in the Dark have this lovely minimalist track on one of their earlier albums, which Warwick always considered quite suited his 'take' on life. The music is lulling enough and the lyrics succinct and clear enough to prove a focal point for his probable take on the proceedings. It includes the passage: "moving step-by-step, always acting theories I will regret; my only consolation as I have grown are the people who know me and the objects I own."

From Jean Paul Satre's Being and Nothingness, in the chapter titled "The Body"; it reads: As a corpse-i.e., as the pure past of a life, as simply the remains-it is still truly understandable only in terms of the surpassing which no longer surpasses it: it is that which has been surpassed toward situations perpetually renewed. On the other hand, in so far as it appears at present a pure in-itself, it exists in relation to other "thises" in the simple relation of indifferent exteriority: the corpse is no longer in situation. At the same time it collapses into itself in a multiplicity of sustaining beings, each maintaining purely external relations with the others. The study of exteriority, which always implies facticity since this exteriority is never perceptible except on the corpse, is anatomy. The synthetic reconstitution of the living person from the standpoint of corpses, is physiology. From the outset physiology is condemned to understand nothing of life since it conceives life simply as a particular modality of death, since it sees the infinite divisibility of the corpse as primary, and since it does not know the synthetic unity of the "surpassing towards" for which infinite divisibility is the pure and simple past. Even the study of the life of protoplasm, even embryology or the study of the egg can not rediscover life; the organ which is observed is living, but it is not established in the synthetic unity of a particular life; it is understood in terms of anatomy-ie., in terms of death. There is therefore an enormous error in believing that the Other's body, which is originally revealed to us, is the body of anatomical-physiology. The fault here is as serious as that of confusing our senses "for ourselves" with our sensory organs for others. The Other's body is the facticity of the transcendence-transcended as this facticity is perpetually a birth; that is it refers to the indifferent exteriority of an in-itself perpetually surpassed."

"Life: stewarded to closure. All lag and lead KPIs met."

Warwick was a person who lived a certain life; which was the result of having been born into a set of circumstances, and then engaged his subsequent world until death. When he engaged this world, it would change. These changes occasionally made him happy, occasionally not so. His attempts to radically change that world were invariably frustrated by the good intentions of others. As time progressed, he fortunately came to realise that the distinction between a happy-making change and one that was not so was principally one of his own perception. As was his distinction between a small change and a radical one. Of course, this rather cerebral consolation did not stop these feelings from re-occuring; but at least it helped to reconcile after-the-fact. Hence the apparent paradox (but not so) commented on by many who helped organise his funeral: while never being satisfied, he was frequently jolly.