The concept of war, represented in the composition, introduces a number of universal binary oppositions. The most significant oppositions are war and peace, good and evil, life and death, being and non-being. The war is seen as a monstrous crime against humanity, destroying human in a human being. Substantiality conflict reveals the deep opposition of the individual and the state system. The concept of war is associated with the comprehension of a number of existential problems. Fear of non-being is explored as a state in which a person is aware of the possibility of his non-existence, a state of something absorbing and disembodying humaneness in a human. The origin of the fear is not in the transient nature of everything, but in the awareness of the inevitability of his own death, understanding his own mortality, his eschatology. At war, death is always just around the corner. It changes the perception of the world, shows the fragility of human life, makes you feel and appreciate every moment, and at the same time devalues life as an act of existence. The fear of death becomes all-consuming, raising the questions of human behavior in the face of death. Every time a human being faces death, he behaves in a different way, but, according to Granin, the fear of non-being defines human identity and his willingness to meet eternity. Taking away a human life like an arbiter is a point of no return to the inner self. Those who have experienced the fear of non-being, those who have been on the edge of life and death, cannot return to their former inner world, remain aliens in it, doomed for eternal wandering in another reality. According to Granin, overcoming the fear of non-being leads to the awareness of the world’s and human eternity, to the faith in the creation of the world, to the eternal life and God’s infinite mercy.