Metaphysical Joy and Sadness

There is a rare form of joy that some of us have experienced, a joy that suggests that at the back of this life is something marvellous and that one day this life may open out onto it.  It goes together with a kind of sadness, call it metaphysical nostalgia, a sort of longing for a lost homeland, so far back in time that it is outside of time. This is the joy that C. S. Lewis describes in Surprised by Joy, and that Nietzsche may have had in mind when he had his Zarathustra exclaim, "All joy wants eternity, deep, deep eternity!"

Coming Together and Moving Apart

Is it an unalloyed good that people be 'brought together'? I rather doubt it. Mark Zuckerberg would seem to agree by his actions if not by his words. The man who touts his Facebook as bringing people together has had a huge wall built around his Hawaiian compound. Apparently, those who engineer 'bringing together' think of themselves as very special people who have every right not to be brought together with those they bring together.

The Infirmity of Truth

Having the truth is no defense in the court of the politically correct. For that court lies in the precincts of power, and here below truth is no match for power unless those who are truthful also have power.  But the paths to power are often paved with lies and their necessity. Rare then is the truthful one who attains power with his truthfulness intact.  

Idolatry without God

"I am the Lord thy God; thou shalt not have false gods before me."

If God exists and you worship anything in his place, then that thing is a false god and you are an idolater.  But if God does not exist, and you worship anything at all, then you are also an idolater.  Or so say I. For idolatry entails worshipping something unworthy of worship, and if God (or some other Absolute such as the Plotinian One) does not exist, then nothing is worthy of worship. 

Now atheists typically pride themselves on 'going one god further.'  Thus they typically say to the Christian,  "You reject all gods but the Christian god; we just go one god further." So, consistently with his atheism, an atheist cannot worship anything without falling into idolatry.  He cannot esteem anything absolutely. If he makes a clean sweep with respect to all gods, then he cannot make a god of sex, power, money, science, the Enlightenment, the state, the withering away of the state, the worker's paradise, the atheist agenda, nature, the revolution, humanity, himself, his mortal beloved, not to mention golf and Eric Clapton.

A consistent atheism, one that eschews all gods, may prove to be  a difficult row to hoe.  The atheist will be sorely tempted to fall into idolatry, making a god of nature, for example, as some environmentalists do, or of science, or of the Enlightenment project, or of the 'crusade' against Christianity or religion generally.  If there is no Absolute, then nothing may be legitimately viewed as absolute. Our atheist must also avoid nihilism, the denial of value to everything. The atheist must find meaning in a world in which nothing is absolute, nothing holy, nothing worthy of total commitment or ultimate concern.  Nice work if you can get it.

Can one live a meaningful life without God and without idols?  Without an Absolute and without illicitly absolutizing anything relative?  I doubt it.  I suspect the atheist must fall into some sort of idolatry and end up worshipping nature or the state or the defeat of superstition or something else obviously unworthy of worship.  Why must he? Because we are all naturally inclined to find life worth living in pursuit of values that transcend us, values that are not transient, contingent, and parasitic on our flickering wishes and desires. Thus I conjecture that atheists and metaphysical naturalists who do not succumb to nihilism live in a state of self-deception in which they attach absolute value to things that their theory tells them cannot have absolute value.  Perhaps they should acquiesce in the nihilism of Nietzsche's Last Man.

Can an atheist live life to the full, keeping up the strenuous mood, falling neither into idolatry nor into nihilism? William James (1842-1910) would, I think, demur.  In  "The Moral Philosopher and the Moral Life," we read:

The capacity of the strenuous mood lies so deep down among our natural human possibilities that even if there were no metaphysical or traditional grounds for believing in a God, men would postulate one simply as a pretext for living hard, and getting out of the game of existence its keenest possibilities of zest.

Schlick’s Scientism: An Antilogism

Remember Moritz Schlick?  He wrote, "All real problems are scientific  questions; there are no others." ("The Future of Philosophy" in The Linguistic Turn, ed. R. Rorty).  The Schlickian dictum sires an antilogism.

1) All real problems are scientific.

2) The problem whether all real problems are scientific is real.

3) The problem whether all real problems are scientific is not scientific.

Each of these propositions is plausible, but they are collectively inconsistent: they cannot all be true.  Which member of the trio should we reject?

I reject (1). There are real (genuine) problems that are not scientific  in the way that the natural sciences are scientific.  Scientific problems are amenable in principle to solution by empirical observation and experiment. This is not so for (1). So I must disagree with Schlick the positivist.  

Related: The Death of Moritz Schlick

Exercise for the reader: Is the meaning of the proposition below the method of its verification? If yes, then what method might that be?

Schlick

Climate Bluster

He who does not know is inclined to pretend. A world of ignorance is a world of bluster. One species thereof is climate bluster. "The science is settled!" It is not. What is settled, but only among leftists, is climate ideology.

What drives the ideology is hostility to individual liberty and its sine qua non, private property.  Climate alarmism is part of the Left's socialist and totalitarian agenda. 

The ideological nature of the alarmism is betrayed in more than one way. One way is by the refusal of leftists to proffer an honest characterization of what they mean by 'climate change.' That there is climate change is a truism. But they are pushing either a falsehood or an extremely dubious thesis.

They mean by 'climate change' the conjunction of the following distinct claims. The Earth's climate is changing. The change is irreversibly in the direction of higher and higher temperatures of the Earth's oceans and land masses. The change is catastrophic for life on Earth.  It is so catastrophic that extreme measures must be taken immediately, for example, the measures outlined in "The Green New Deal." The catastrophic change is imminent or near-immanent: such as to occur in 10-15 years. The etiology of this catastrophic change is well-understood. It is largely man-made: the anthropogenic causal factors are not minor, but major: they dwarf non-anthropogenic factors such as solar activity.  The specific cause of anthropogenic climate change is also well-understood: carbon emissions.  

Now ask yourself: how plausible is this conjunction of claims?  Bear in mind that a conjunctive proposition is true if and only if each of its conjuncts is true.  

I humbly suggest that the Left's climate bluster is a lot of hot air.

Clinical Depression and the Moral Permissibility of Suicide

I detect a cri du coeur in the following  question to me from a reader:

Do you believe it is morally permissible for an unmarried person who is now middle-aged (late 40's) and who has no children to care for and who has battled clinical depression and anxiety for many years to commit suicide?

Since this is an 'existential' and not merely a theoretical question, and because I want to treat it with the proper respect, I should say that while I have read about clinical depression, I would not call any of my bouts with anxiety and depression 'clinical.' I  have successfully dealt with all of them on my own through prayer, meditation, Stoic and other spiritual disciplines, journal writing, vigorous physical exercise (running), and just toughing it out.  The classically American virtue of self-reliance, too little practiced these days, can sometimes see you through much better than drugs and hand-holding.  But I have been spared the hell I have read about in William Styron's Darkness Visible, and more recently in the philosopher J. P. Moreland's Finding Quiet: My Story of Overcoming Anxiety and the Practices that Brought Me Peace.  

I recommend Moreland's book to the reader and this interview as an introduction thereto.

To come directly at the question: any philosopher who proffers a confident answer to the question is either a fool or a blowhard. Being neither, I will say that I don't know.  I further believe that no one knows despite their asseverations to the contrary. I will say that I have never seen a rationally compelling argument against the moral permissibility of suicide when the going gets unbearably tough.  That life is hell for some people is better known than any doctrine that forbids escape.

I now refer the reader to some entries of mine that I hope are of some use to him.

On Suicide

Kant on Suicide

Benatar on Suicide: Is Suicide Murder?

Is it Always Wrong to Take One's Own Life?

Suicide, Drafts, and Street Corners 

Addendum (1/28). It seems to me that each of us who has the time and soundness of mind to pursue the question should should decide now what he will do if calamity strikes.