To say on what if she calls death is one in such a way complex one, for in lacking the which had knowledge to them, therefore we desire to get its meaning and when we obtain we leave to exist, that is, it is when we leave of being. Start displaying Montaigne: ' ' Any of us can, for use and experience, to strenghten itself against pains, the shame, the poverty and others that such accidents; but, how much to the death, we cannot try it more than a time: we are all apprenticees, when we arrive there. Some men in the antiquity, so excellent had found themselves custodians of the proper time, who had even tried in the death, to take the taste to it and to saborear it, entensando the spirit to see as this ticket was done; but none of them came back stops in counting to its novidades.&#039 to them; ' (MONTAIGNE, 1961: 250 and 251) the death is of an inviolable hermetismo, since remote times, that more than if it got had been speculations or divagaes not very concrete regarding the subject, exactly with respect to religions, as the espritas for example, still arguments one are presented in such a way how much ' ' vagos' ' perhaps, to the livings creature it fits only to know of the life, while the death is in other domnios. The objective is not to question of acid form the religious doctrines, but to search some logicidade in an argument that turns on a subject so unprovided of evidence that goes beyond the perceived finitude. I follow with Montaigne: ' ' If you live suffering, the guilt is of your cowardice: to die it only lacks querer.&#039 to you; ' (MONTAIGNE, 1961: 232) It seems me that the death is what if has right in fact, therefore is conceived and launched to the world without the possibility to hinder our existence, even so exists theories, as the kardecistas, that point out the aspect of the spirit to choose its condition of birth, even so do not want in this briefing assay to enter in religious questions, but it is not possible to leave to mention the minimum. .