We all have some genetic logic hard-coded in our DNA regarding death and how to face it — e, much more importantly, how to avoid it. One aspect of this genetic logic perplexes me. It is the meekness with which we seem to face the prospect of death, especially violent death. In violent situations, we seem bent on appealing to the assailant’s better nature to let us be. With apologies to those who may find this reference offensive, I’m thinking of the millions of people who marched quietly into the night during the holocaust, por exemplo. Given that the end result (morte) was more or less guaranteed whether they resisted or not, why didn’t they? Why is there such a motto as “resist no evil”? Why the heck not?
Bem, I know some of the answers, but let’s stack some cold and possibly inappropriate logic against these vagaries of our genetic logic. If a Bengal tiger attacks you in a forest, your best chance of survival would be to stand up and fight, I would think. It is possible, though not likely, that the tiger might consider you too much trouble and give up on you. I know the tigerologists out there would laugh at me, but I did say “not likely.” Além, I have read this story of an Indian peasant who managed to save his friend from a tiger by scaring it off with a stick and a lot of noise. My be the peasant was just lucky that the tiger wasn’t too hungry, no entanto,… Anyhoo, I would have thought the genetic logic in our DNA would reflect this kind of fighting spirit which may improve our survival rate. Appealing to the tiger’s better nature would be somewhat less effective, na minha opinião.
A similar meekness is apparent, I reckon, in our follow-the-crowd attitude toward many things in life, including our notion of morality, happiness etc. I suspect these notions are perhaps so complex and taxing to fathom that we let our intellectual laziness overtake our desire to know. My own thinking seems to lead to a dark symphony of aimlessness and lack of ethical values. I am desperately trying to find a happy note in it to wind up this series with.
O “trouble” is that most people are moral, ethical and all-round decent folks, despite the existence of death and their knowledge thereof. It is silly to dismiss it as meekness, lack of intellectual effort etc. Deve haver algum outro motivo,,en,Eu não acho que serei capaz de encontrar este motivo indescritível antes do final desta série,,en,Mas tenho que concluir que,,en,vivendo todos os dias como seu último,,en,definitivamente não ajuda,,en,tem que ser nossa capacidade abençoada de ignorar a morte que traz a retidão ética,,en,Talvez o outro lema de,,en,vivendo no momento presente,,en,é só isso,,en,um apelo para ignorar o futuro onde a morte se aproxima,,en,A morte tem o efeito de tornar nossa existência diária absurda,,en,O trabalho de Sísifo nas rochas,,en,Realmente torna a noção de existência tão absurda a ponto de forçar alguém a justificar por que alguém deveria viver,,en,Esta perigosa linha de pensamento é algo que todo filósofo terá que enfrentar,,en,em algum ponto,,en,A menos que ele tenha algumas respostas,,en. I don’t think I will be able to find this elusive reason before the end of this series. But I have to conclude that “living everyday as your last” definitely doesn’t help. Se alguma coisa, it has to be our blissful capacity to ignore death that brings about ethical rectitude. Perhaps the other motto of “living in the present moment” is just that — an appeal to ignore the future where death looms.
Death has the effect of rendering our daily existence absurd, como Sisyphus’s work on rocks. It really does make the notion of existence so absurd as to force one to justify why one should live at all. This dangerous line of thinking is something that every philosopher will have to face up to, at some point. Unless he has some answers, seria sensato manter seus pensamentos para si mesmo,,en,Eu não,,en,muito poucos me acusaram do vício da sabedoria,,en. I didn’t. Mas, então,, very few have accused me of the vice of wisdom.