Death by Philosophy (Redux)
Exhibit A: A Deadly Thirst
Jacques-Louis David (1748-1825) - The Death of Socrates (1787)
There is but one truly serious philosophical problem, and that is suicide. Judging whether life is or is not worth living amounts to answering the fundamental question of philosophy. All the rest - whether or not the world has three dimensions, whether the mind has nine or twelve categories - comes afterwards. These are games; one must first answer. And if it is true, as Nietzsche claims, that a philosopher, to deserve our respect, must preach by example, you can appreciate the importance of that reply, for it will precede the definitive act. These are facts the heart can feel; yet they call for careful study before they become clear to the intellect.
If I ask myself how to judge that this question is more urgent than that, I reply that one judges by the actions it entails. I have never seen anyone die for the ontological argument. Galileo, who held a scientific truth of great importance, abjured it with the greatest of ease as soon as it endangered his life. In a certain sense, he did right. That truth was not worth the stake. Whether the earth or the sun revolves around the other is a matter of profound indifference. To tell the truth, it is a futile question. On the other hand, I see many people die because the judge that life is not worth living. I see others paradoxically getting killed for the ideas or illusions that give them a reason for living (what is called a reason for living is also an excellent reason for dying). I therefore conclude that the meaning of life is the most urgent of questions. How to answer it? On all essential problems (I mean thereby those that run the risk of leading to death or those that intensify the passion of living) there are probably but two methods of thought: the method of La Palisse and the method of Don Quixote. Solely the balance between evidence and lyricism can allow us to achieve simultaneously emotion and lucidity. In a subject at once so humble and so heavy with emotion, the learned and classical dialectic must yield, one can see, to a more modest attitude of mind deriving at one and the same time from common sense and understanding.
Exhibit B: The Fatal Game
Exhibit C: The Burning Question
Thich Quang Duc (June 11th, 1963)
What, then, is that incalculable feeling that deprives the mind of the sleep necessary to life? A world that can be explained even with bad reasons is a familiar world. But, on the other hand, in a universe suddenly divested of illusions and lights, man feels an alien, a stranger. His exile is without remedy since he is deprived of the memory of a lost home or the promised land. This divorce between man and his life, the actor and his setting, is properly the feeling of absurdity. All healthy men having thought of his own suicide, it can be seen, without further explanation, that there is a direct connection between this feeling and the longing for death.
The subject of this essay is precisely this relationship between the absurd and suicide, the exact degree to which suicide is a solution to the absurd. The principle can be established that for a man who does not cheat, what he believes to be true must determine his action. Belief in the absurdity of existence must then dictate his conduct. It is legitimate to wonder, clearly and without false pathos, whether a conclusion of this importance requires forsaking as rapidly as possible an incomprehensible condition. I am speaking, of course, of men inclined to be in harmony with themselves.
Stated clearly, this problem may seem both simple and insoluble. But it is wrongly assumed that simple questions involve answers that are no less simple and that the evidence implies evidence. A priori and and reversing the terms of the problem, just as one does or does not kill oneself, it seems that there are but two philosophical solutions, either yes or no. This would be too easy. But allowance must be made for those who, without concluding, continue questioning. Here I am only slightly indulging in irony: this is the majority. I notice also that those who answer "no" act as if they thought "yes". As a matter of fact, if I accept the Nietzschean criterion, they think "yes" in one way or another. On the other hand, it often happens that those who commit suicide were assured of the meaning of life. These contradictions are constant. It may even be said that they have never been as on this point where, on the contrary, logic seems so desirable. It is a commonplace to compare philosophical theories and the behaviour of those who profess them . . . Schopenhauer is often cited, as a fit subject for laughter, because he praised suicide while seated at a well-set table. This is no subject for joking. That way of not taking the tragic seriously is not grievous, but it helps to judge a man.
In the face of such contradictions and obscurities must we conclude that there is no relationship between the opinion one has about life and the act one commits to leave it? Let us not exaggerate in this direction. In a man's attachment to life there is something stronger than all the ills in the world the body's judgement is as good as the mind's, and the body shrinks from annihilation. We get into the habit of living before acquiring the habit of thinking. In that race which daily hastens us towards death, the body retains its irreparable lead. In short, the essence of that contradiction lies in what I shall call the act of eluding because it is both less and more than diversion in the Pascalian sense. Eluding is the invariable game. The typical act of eluding, the fatal evasion that constitutes the third theme of this essay, is hope. Hope for another life one must "deserve" or trickery of those who live not for life itself but for some great idea that will transcend it, refine it, give it a meaning, and betray it . . .
There is but one truly serious philosophical problem, and that is suicide. Judging whether life is or is not worth living amounts to answering the fundamental question of philosophy. All the rest - whether or not the world has three dimensions, whether the mind has nine or twelve categories - comes afterwards. These are games; one must first answer. And if it is true, as Nietzsche claims, that a philosopher, to deserve our respect, must preach by example, you can appreciate the importance of that reply, for it will precede the definitive act. These are facts the heart can feel; yet they call for careful study before they become clear to the intellect.
If I ask myself how to judge that this question is more urgent than that, I reply that one judges by the actions it entails. I have never seen anyone die for the ontological argument. Galileo, who held a scientific truth of great importance, abjured it with the greatest of ease as soon as it endangered his life. In a certain sense, he did right. That truth was not worth the stake. Whether the earth or the sun revolves around the other is a matter of profound indifference. To tell the truth, it is a futile question. On the other hand, I see many people die because the judge that life is not worth living. I see others paradoxically getting killed for the ideas or illusions that give them a reason for living (what is called a reason for living is also an excellent reason for dying). I therefore conclude that the meaning of life is the most urgent of questions. How to answer it? On all essential problems (I mean thereby those that run the risk of leading to death or those that intensify the passion of living) there are probably but two methods of thought: the method of La Palisse and the method of Don Quixote. Solely the balance between evidence and lyricism can allow us to achieve simultaneously emotion and lucidity. In a subject at once so humble and so heavy with emotion, the learned and classical dialectic must yield, one can see, to a more modest attitude of mind deriving at one and the same time from common sense and understanding.
Albert Camus
Edouard Manet (1832-1883) - Suicide, 1877
Suicide has never been dealt with except as a social phenomenon. On the contrary, we are concerned here . . . with the relationship between individual thought and suicide. An act like this is prepared within the silence of the heart, as is a great work of art. The man himself is ignorant of it. One evening he pulls the trigger or jumps. Of an apartment building manager who had killed himself I was told that he had lost his daughter five years before, that he had changed greatly since, and that the experience had "undermined" him. A more exact word cannot be imagined. Beginning to think is beginning to be undermined. Society has but little connection with such beginnings. The worm is in man's heart. That is where it must be sought. One must follow and understand this fatal game that leads from lucidity in the face of existence to flight from the light . . .
But if it is hard to fix the precise instant, the subtle step when the mind opted for death, it is easier to deduce from the act itself the consequences it implies. In a sense, and as in a melodrama, killing yourself amounts to confessing. It is confessing that life is too much for you or that you do not understand it. Let's not go too far in such analogies, however, but rather return to everyday words. It is merely confessing that that "is not worth the trouble". Living, naturally, is never easy. You continue making the gestures commanded by existence for many reasons, the first of which is habit. Dying voluntarily implies that you have recognised, even instinctively, the ridiculous character of that habit. Dying voluntarily implies that you have recognised, even instinctively, the ridiculous character of that habit, the absence of any profound reason for living, the insane character of that daily agitation, and the uselessness of suffering.
Suicide has never been dealt with except as a social phenomenon. On the contrary, we are concerned here . . . with the relationship between individual thought and suicide. An act like this is prepared within the silence of the heart, as is a great work of art. The man himself is ignorant of it. One evening he pulls the trigger or jumps. Of an apartment building manager who had killed himself I was told that he had lost his daughter five years before, that he had changed greatly since, and that the experience had "undermined" him. A more exact word cannot be imagined. Beginning to think is beginning to be undermined. Society has but little connection with such beginnings. The worm is in man's heart. That is where it must be sought. One must follow and understand this fatal game that leads from lucidity in the face of existence to flight from the light . . .
But if it is hard to fix the precise instant, the subtle step when the mind opted for death, it is easier to deduce from the act itself the consequences it implies. In a sense, and as in a melodrama, killing yourself amounts to confessing. It is confessing that life is too much for you or that you do not understand it. Let's not go too far in such analogies, however, but rather return to everyday words. It is merely confessing that that "is not worth the trouble". Living, naturally, is never easy. You continue making the gestures commanded by existence for many reasons, the first of which is habit. Dying voluntarily implies that you have recognised, even instinctively, the ridiculous character of that habit. Dying voluntarily implies that you have recognised, even instinctively, the ridiculous character of that habit, the absence of any profound reason for living, the insane character of that daily agitation, and the uselessness of suffering.
Albert Camus
Thich Quang Duc (June 11th, 1963)
What, then, is that incalculable feeling that deprives the mind of the sleep necessary to life? A world that can be explained even with bad reasons is a familiar world. But, on the other hand, in a universe suddenly divested of illusions and lights, man feels an alien, a stranger. His exile is without remedy since he is deprived of the memory of a lost home or the promised land. This divorce between man and his life, the actor and his setting, is properly the feeling of absurdity. All healthy men having thought of his own suicide, it can be seen, without further explanation, that there is a direct connection between this feeling and the longing for death.
The subject of this essay is precisely this relationship between the absurd and suicide, the exact degree to which suicide is a solution to the absurd. The principle can be established that for a man who does not cheat, what he believes to be true must determine his action. Belief in the absurdity of existence must then dictate his conduct. It is legitimate to wonder, clearly and without false pathos, whether a conclusion of this importance requires forsaking as rapidly as possible an incomprehensible condition. I am speaking, of course, of men inclined to be in harmony with themselves.
Stated clearly, this problem may seem both simple and insoluble. But it is wrongly assumed that simple questions involve answers that are no less simple and that the evidence implies evidence. A priori and and reversing the terms of the problem, just as one does or does not kill oneself, it seems that there are but two philosophical solutions, either yes or no. This would be too easy. But allowance must be made for those who, without concluding, continue questioning. Here I am only slightly indulging in irony: this is the majority. I notice also that those who answer "no" act as if they thought "yes". As a matter of fact, if I accept the Nietzschean criterion, they think "yes" in one way or another. On the other hand, it often happens that those who commit suicide were assured of the meaning of life. These contradictions are constant. It may even be said that they have never been as on this point where, on the contrary, logic seems so desirable. It is a commonplace to compare philosophical theories and the behaviour of those who profess them . . . Schopenhauer is often cited, as a fit subject for laughter, because he praised suicide while seated at a well-set table. This is no subject for joking. That way of not taking the tragic seriously is not grievous, but it helps to judge a man.
In the face of such contradictions and obscurities must we conclude that there is no relationship between the opinion one has about life and the act one commits to leave it? Let us not exaggerate in this direction. In a man's attachment to life there is something stronger than all the ills in the world the body's judgement is as good as the mind's, and the body shrinks from annihilation. We get into the habit of living before acquiring the habit of thinking. In that race which daily hastens us towards death, the body retains its irreparable lead. In short, the essence of that contradiction lies in what I shall call the act of eluding because it is both less and more than diversion in the Pascalian sense. Eluding is the invariable game. The typical act of eluding, the fatal evasion that constitutes the third theme of this essay, is hope. Hope for another life one must "deserve" or trickery of those who live not for life itself but for some great idea that will transcend it, refine it, give it a meaning, and betray it . . .
Albert Camus
Musique Du Jour: See That My Grave Is Kept Clean, Diamanda Galas
