Temporal Finitude, limit and death is related to philiosophical transcendental anthropology
From the Book of
Handbook of Death and Dying
De Clifton D. Bryant
Heidegger incorporates human finitude, the death of human person, into the life of Dasein( Heidegger's term for human being), by making death integral to authentic human existance and wholeness. In fact Dasein become authentic when it resolves to endorse and make its own the choice of its possibilities on the basis of its own thrownness.
The encounter of Dasein with its own finitude is an indespensable element of authenticity
Heidegger1962 -294 said, if I respond to the experience of anxiety then I find myself facing the possibility which is one's ownmost, which is non-relational and which is not to be outstripped, this is my own upcomming death.
For Heidegger, being free from one's ownmost possibilities also always means being free from one's uttermost possibility, the possibility of death and for the existential anxiety that discloses it.
In the Book of Martin Heidegger, what is the methaphysics, say so deeply in Dasein penetrated by finitization that our ownmost and most profound finitude refuses to give in to our freedom.
1956, Jean-Paul Sartre Being and Nothingness, 2001
"Finitude: To be carefully distinguished from "mortality." Finitude refers not to the fact that man dies but to the fact that as a free choice of his own project of being, he makes himself finite by excluding other possibilities each time he chooses the one which he prefers. Man would thus, because of his facticity, be finite even if immortal."
Socrates said death either it is a state of nothingness and utter unconsciousness, or, as some people say, it is merely a migration from this world to another.