Maverick Philosopher

Dying of cancer, Susan Sontag raged against the dying of the light, hoping for a cure. "If only my mother hadn't hoped so much." (David Rieff, Swimming in a Sea of Death, Simon and Shuster, 2008, 139.) Hers was a false hope, one fueled by an inordinate and idolatrous love of life: ". . . my mother could not get enough of being alive, she reveled in being; it was as straightforward as that." (143) But this being was the being of a sick mortal human animal soon slated for destruction. And so the question arises: is an attitude toward life like that of Sontag excessive and idolatrous? Is it not absurd to attach an absolute value to something so transient and miserable?

There are inordinate loves in this life — of wine and travel, loot and land — and there is the inordinate love of life itself, this life, mortal life, life that ends utterly with the death of the body after a short span of years. That is the case of Susan Sontag, secularist. Convinced that this is it, she had no belief in a life beyond this mortal life.

The horrors of this world strike many as an argument against its value, and in the case of such anti-natalists as David Benatar, the horrors speak against the morality of human procreation. But the horrendous evils of this life did nothing to dampen Sontag's vital enthusiasm. "She thought the world a charnel house . . . and couldn't get enough of it. ". . . my mother simply could not get her fill of the world." (149) She thought herself unhappy . . .  and wanted to live, unhappy, for as long as she possibly could." (147) And ". . . how profoundly she had been unhappy." 

She lived in and for the future because she was unhappy in the present. ". . . my sense is that she had always lived in the future . . . and yet surely the only way to even remotely come to terms with death is to live in the present." (19-20) Sontag couldn't be here now and abide in the present. She lived for a future that must, she believed, lead in a short time to her extinction.

Was Sontag's attitude toward and valuation of life reasonable? You might retort that reason doesn't come into it: the love of life is irrational! Yet Sontag was science-based and had utter contempt for the false hopes and cancer 'cures' peddled by her New Age friends. Secular to the core, religion for her was but a tissue of superstitions.  She was too rational for religion but not so rational as to see the absurdity of attaching an infinite value to her miserable life.

Rieff quotes Marguerite Duras: "I cannot reconcile myself to being nothing." And then he quotes his mother: "Death is unbearable unless you can get beyond the 'I'." "But she who could do so many things in her life could never do that." Rieff thinks his mother "the very incarnation of hope." (167) 

I'd say her hope was a false hope, false because baseless and irrational.  An absurd hope, absurd because an unquenchable love of life cannot be satisfied in a charnel house. It is perfectly plain that a mortal man, mortal because material, cannot live forever in a material world. It would be more reasonable to take one's unquenchable love of life as pointing to a fulfillment beyond this life. Why would we have this unquenchable love if we were not made for eternal life? This non-rhetorical question can be cast as an argument, not that it would be rationally coercive; it would, however, properly deployed, render rationally acceptable the belief in and hope for eternal life.

But Sontag couldn't bring herself to believe in eternal life. So she should have made friends with finitude and dismissed her excessive love of life as delusional and idolatrous.

One of the questions that arise is whether an atheist can be an idolater. I answer in the affirmative over at Substack.