The awareness of death and its impact on life-

The awareness of death, of the certainty of death, seems to act as a whistle-blower on ones conscience, reminding oneself that many things in life simply are not worth pursuing.

Wouldn't it be possible to change the way we live, and instead of wasting our time, in the light of death pursue the things we really value, rather than turning to escapism?

there are so many people I know who have no concern in life other than pursuing pleasure for its own sake- their lives are filled with trivial little things that meaning nothing, that contribute to nothing and no one. surely people can use the awareness of death to live better lives, and live life in the light of death, which would compel them to re-evaluate their lives.

I think awareness of death can bring us closer to our "higher-selves", and we can live in accordance with something other than our fickle impulses.

The awareness of death, of the certainty of death, seems to act as a whistle-blower on ones conscience, reminding oneself that many things in life simply are not worth pursuing.

Wouldn't it be possible to change the way we live, and instead of wasting our time, in the light of death pursue the things we really value, rather than turning to escapism?

there are so many people I know who have no concern in life other than pursuing pleasure for its own sake- their lives are filled with trivial little things that meaning nothing, that contribute to nothing and no one. surely people can use the awareness of death to live better lives, and live life in the light of death, which would compel them to re-evaluate their lives.

I think awareness of death can bring us closer to our "higher-selves", and we can live in accordance with something other than our fickle impulses.

Wiki on Heidegger, Being and Death
Being-toward-death is not an orientation that brings Dasein closer to its end, in terms of clinical death, but is rather a way of being.[3] In the analysis of time, it is revealed as a threefold condition of Being. Time, the present and the notion of the "eternal", are modes of temporality. Temporality is the way we see time. For Heidegger, it is very different from the mistaken view of time as being a linear series of past, present and future. Instead he sees it as being an ecstasy, an outside-of-itself, of futural projections (possibilities) and one's place in history as a part of one's generation. Possibilities, then, are integral to our understanding of time; our projects, or thrown projection in-the-world, are what absorb and direct us. Futurity, as a direction toward the future that always contains the past—the has-been—is a primary mode of Dasein's temporality.
Death is that possibility which is the absolute impossibility of Dasein. As such, it cannot be compared to any other kind of ending or "running out" of something. For example, one's death is not an empirical event. For Heidegger, death is Dasein's ownmost (it is what makes Dasein individual), it is non-relational (nobody can take one's death away from one, or die in one's place, and we can not understand our own death through the death of other Dasein), and it is not to be outstripped. The "not-yet" of life is always already a part of Dasein: "as soon as man comes to life, he is at once old enough to die." The threefold condition of death is thus simultaneously one's "ownmost potentiality-for-being, non-relational, and not to be out-stripped". Death is determinate in its inevitability, but an authentic Being-toward-death understands the indeterminate nature of one's own inevitable death - one never knows when or how it is going to come. However, this indeterminacy does not put death in some distant, futural "not-yet"; authentic Being-toward-death understands one's individual death as always already a part of one.[4]
With average, everyday (normal) discussion of death, all this is concealed. The "they-self" talks about it in a fugitive manner, passes it off as something that occurs at some time but is not yet "present-at-hand" as an actuality, and hides its character as one's ownmost possibility, presenting it as belonging to no one in particular. It becomes devalued - redefined as a neutral and mundane aspect of existence that merits no authentic consideration. "One dies" is interpreted as a fact, and comes to mean "nobody dies".[5]
On the other hand, authenticity takes Dasein out of the "They," in part by revealing its place as a part of the They. Heidegger states that Authentic being-toward-death calls Dasein's individual self out of its "they-self", and frees it to re-evaluate life from the standpoint of finitude. In so doing, Dasein opens itself up for "angst," translated alternately as "dread" or as "anxiety." Angst, as opposed to fear, does not have any distinct object for its dread; it is rather anxious in the face of Being-in-the-world in general - that is, it is anxious in the face of Dasein's own self. Angst is a shocking individuation of Dasein, when it realizes that it is not at home in the world, or when it comes face to face with its own "uncanny" (German Unheimlich: "not at home"). In Dasein's individuation, it is open to hearing the "call of conscience," which comes from Dasein's own Self when it wants to be its Self. This Self is then open to truth, understood as unconcealment (Greek Aletheia). In this moment of vision, Dasein understands what is hidden as well as hiddenness itself, indicating Heidegger's regular uniting of opposites; in this case, truth and untruth.[6]
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