On Who & Why We are
Stanford Commencement Address, text and video in Stanford Report (June 12, 2005).
No one wants to die. Even people who want to go to heaven don't want to die to get there. And yet death is the destination we all share. No one has ever escaped it. And that is as it should be, because death is very likely the single best invention of life. It's life's change agent; it clears out the old to make way for the new. Right now, the new is you. But someday, not too long from now, you will gradually become the old and be cleared away. Sorry to be so dramatic, but it's quite true. Your time is limited, so don't waste it living someone else's life. Don't be trapped by dogma, which is living with the results of other people's thinking. Don't let the noise of others' opinions drown out your own inner voice, heart and intuition. They somehow already know what you truly want to become.
Man's Search for Meaning (Washington Square Press: 1963), p. 172.
Ultimately, man should not ask what the meaning of his life is, but rather must recognize that it is he who is asked. In a word, each man is questioned by life; and he can only answer to life by answering for his own life; to life he can only respond by being responsible.
James Kavanaugh on the Seekers said...
There Are Men Too Gentle to Live Among Wolves (E.P. Dutton: 1970), Introduction.
I am one of the searchers. There are, I believe, millions of us. We are not unhappy, but neither are we really content. We continue to explore life, hoping to uncover its ultimate secret. We continue to explore ourselves, hoping to understand. We like to walk along the beach, we are drawn by the ocean, taken by its power, its unceasing motion, its mystery and unspeakable beauty. We like forests and mountains, deserts and hidden rivers, and the lonely cities as well. Our sadness is as much a part of our lives as is our laughter. To share our sadness with one we love is perhaps as great a joy as we can know — unless it be to share our laughter. ¶ We searchers are ambitious only for life itself, for everything beautiful it can provide. Most of all we love and want to be loved. We want to live in a relationship that will not impede our wandering, nor prevent our search, nor lock us in prison walls; that will take us for what little we have to give. We do not want to prove ourselves to another or compete for love. ¶ For wanderers, dreamers, and lovers, for lonely men and women who dare to ask of life everything good and beautiful. It is for those who are too gentle to live among wolves.
Religious Literature (Faber & Faber: 1971), p.95.
The mystical conception, fundamental in the great religions of the East, of the soul as imprisoned in matter, and of redemption as salvation and escape from the world of time and the flesh, is incompatible with the sense that all our experience in this world has value and meaning which would seem to inspire the tragic poet... Religions which preach withdrawal from the world of human action, and train the human spirit in detachment from its fellows, teaching it to aspire towards 'the flight of the Alone to the Alone', or to the bliss of Nirvana, put aside the tragic question, and will not inspire artists to find meaning in human life in its short course in this world of illusions.
Faith and Criticism: The Sarum Lectures 1992 (Oxford University Press: 1994), p.49.
I looked at the Gita and was deeply moved, as who could fail to be, but I was not convinced. When it came to the point I found myself quite unable to believe that what happened in the world as the result of my actions was not of ultimate importance. To be sure it mattered little what I, as a single individual, did as the German tanks rolled into France, but what thousands like me did might make a crucial difference to the course of human history. At that moment I discovered myself to be profoundly occidental. ¶ I do not suppose that even now I can render fully explicit what lay behind that conviction, but it had, I believe, something to do with the Christian pattern of Creation and Redemption and a consequent vision of the world as the theatre of irrevocable choices.
Secular Philosophy and the Religious Temperament (Oxford University Press: 2009), pp. 3-4.
Analytic philosophy as a historical movement has not done much to provide an alternative to the consolations of religion. This is sometimes made a cause for reproach, and for unfavorable comparisons with the continental tradition of the twentieth century, which did not shirk that task. That is one of the reasons that continental philosophy has been better received by the general public: It at least tries to provide nourishment for the soul, the job by which philosophy is supposed to earn its keep. ¶ Analytic philosophers usually rebuff the complaint by pointing out that their concerns are continuous with the central occupations of Western philosophy from Parmenides onward: metaphysics, epistemology, logic, and ethical theory. Those topics have been pursued in a great tradition of works that are often technical and difficult, and that are not intended for a broad audience. The aim of that tradition is understanding, not edification.
The Myth of Sisyphus, trans. Justin O'Brien (Alfred A. Knopf, Inc.: Mar 1991), pp. 6-7.
In a sense, and as in 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 recognized, 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. ¶ 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 hope of a promised land. This divorce between man and his life, the actor and his setting, is properly the feeling of absurdity.
The Meaning of Life: According to the Great and the Good, Richard Kinnier, Jerry Kernes, and Nancy Tribbensee, eds. (Palazzo Editions: 2007), p. 108.
We are here because one odd group of fishes had a peculiar fin anatomy that could transform into legs for terrestrial creatures; because comets struck the earth and wiped out dinosaurs, thereby giving mammals a chance not otherwise available (so thank your lucky stars in a literal sense); because the earth never froze entirely during an ice age; because a small and tenuous species, arising in Africa a quarter of a million years ago, has managed, so far, to survive by hook and by crook. We may yearn for a "higher" answer — but none exists. This explanation, though superficially troubling, if not terrifying, is ultimately liberating and exhilarating. We cannot read the meaning of life passively in the facts of nature. We must construct these answers for ourselves...
Aldous Huxley on the Darkness said...
Cited in, Os Guiness, Time for Truth (Baker Books: 2002), p. 77.
Man inhabits, for his own convenience, a homemade universe within the greater alien world of external matter and his own irrationality. Out of the illimitable blackness of the world the light of his customary thinking scoops, as it were, a little illuminated cave — a tunnel of brightness, in which, from the brink of consciousness to its death, he lives, moves, and has his being. .... We ignore the outer darkness; or if we cannot ignore it, if it presses too insistently upon us, we disapprove of being afraid.
"Battlestar Galactica Episodes 421-423 Commentary" (March 23, 2009: 1:27:00)
And this is the key moment of the finale, [Baltar] realizing the connections. Baltar is the man who has been thinking about and talking about God from the very beginning. Since the moment that Caprica Six said "God is Love" and Baltar dismissed her belief and mocked her belief. There is a direct connection between that moment and here where Baltar in the finale realizes, truly realizes, there is a different, there is another hand at work here, that there is something else going on, that there is a greater truth, that there is really something to this idea of destiny, that there is really something to this notion that he is a player in a grander play, and that he has to fill that role. I was really intrigued by that and I really wanted that to be a part of what happened at the end...