The Will To Live

One person wanting to live or at least not being ready to die, though they might not be enthusiastic about the alternative, does not necessitate that someone else shares their beliefs or attitudes.  As much as the will to live can be variable from person to person, it can also shift within the same person's life.  To exist as a consciousness in any circumstance allows for the possibility of pain, since one has to perceive in order to suffer, yet things far more likely to be thought of by the masses than this can weigh on someone so heavily that they lose whatever resolve they had.

After a given trial has calmed, loathing or apathy towards life—and I mean towards the fundamental but broad concept of conscious existence itself rather than the particular embodied conscious life I can relate to on Earth—might seem so foreign as to be wholly undesired.  The unfortunate reality is that contentment with living or the active desire to experience and celebrate life can fluctuate, sometimes with circumstances that are almost entirely outside of one's control.  While it is possible for someone to make it through their entire life without wishing they had never existed or without finding suicide appealing for even a moment, it is not necessarily unusual for someone to gravitate towards these thoughts at times.

Suicide is still nonetheless not what anyone is likely to prefer over some real or hypothetical ideal existence, though their idea of an ideal existence might be logically contradictory and thus impossible, completely amoral (and thus could not be truly valuable), or held to on the invalid grounds of emotionalism.  As long as they would not be existentially bored, many people would probably want continued consciousness with mental states of pleasure over actually ceasing to exist or having never existed altogether; as stupid and hollow as it would be to believe fallacious things about such a life for the sake of its subjective allure, at least numerous people would probably choose it without hesitation if it was up to them rather than opting for nonexistence, including by suicide, or familiar drudgeries and suffering.

Not even suicide is guaranteed to end one's capacity to experience pain or boredom wholly and permanently because there are a number of logically possible afterlives that cannot be proven or disproven.  Some of these would be exponentially worse than anything in earthly life, while others would be equivalently or more objectively or subjectively conducive to flourishing.  These possibilities do not mean that this life is not all there is, though the evidence for Christianity is evidence for a very particular set of afterlives, yet they do mean that some ways of handling an absent will to live might not be the resolution someone hopes for them to be, one way or another.

The person who gambles with his or her will to live might come to severely regret how casually or neglectfully they approached their mental health regarding something so existential and personal.  The person who acts on their dissatisfaction with this life by killing themselves might regardless not find the relief they seek.  This fact, if brushed up against, might weaken an individual's will to live all the more, make them think/feel themself justified if they already have no interest in conscious experience, or give them the motivation to endure this life because they do not know what comes next, if anything at all.  That something as foundational to human life as a literal desire for it to continue can be so fragile or shrouded by philosophical uncertainty is a very grave truth however rationally or irrationally people respond to it.