Julio Cabrera on Philosophical pessimism

“The fundamental fact of life that we need to understand is that human beings are able to desire intensely and unconditionally something that lacks value.”

“We are not nihilistic towards life - it is life that is nihilistic towards us. It is life that denies us, expels us, and kills us. Do we not want to live intensely and forever? Are we the ones denying life? Is it not life that denies us day by day?”

“It is not morality that denies life - it is life that denies itself, that kills itself by killing us. Life is suicidal. We try to live intensely, but life, intensely, kills us. Life itself is skeptical - it doesn't believe in anything it creates. It creates only to destroy what it has created. It doesn't need nihilists to deny itself, nor does it need suicides to commit suicide. We suffer because we are part of life's suicide weapon, part of what it daily kills.”

“This minority that remains tense, that is unable to get distracted, that cannot relax, that listens to others, that is moved by their stories, that maintains an acute sensitivity to the problems and sufferings of others - this minority is usually sick, even physically, like the Prince Myshkin in Dostoyevsky's novel "The Idiot," who was capable of a sublime surrender to others only due to suffering from epilepsy. "Normal" people are laid-back and therefore insensitive and morally inconsiderate, those who yawn while their friend is telling them about their most terrible problems.”

“It is not necessary to postulate an ideal, eternal and immutable world to “negatively” evaluate this life, ethically and sensibly. Indeed, human life can be seen as terrible without needing any comparison with a better or sublime “other life”, but simply by virtue of its sheer impact (or discomfort) value as it manifests itself in humans. If I'm being tortured, or imprisoned in a concentration camp, that's pretty bad for its impact value, not compared to an ideal situation in which it wouldn't be happening. Suffering is punctual and sinks its teeth into human skin. This world does not “let us down” (by having frustrated some sublime ideal), but, quite simply, hurts and humiliates us. Auschwitz isn't horrible because it's compared to a stroll down the Champs Élysées. It's just horrible. Any suffering is concentrated in a point of my existence that dispenses with any comparison with a “better world”.”

“Here, ordinary humans seem to teach the rare philosopher something: if you want to maintain your mental health and not be destroyed by the impacts of life, it is better to ignore than to know, to assume a callous, summary, and immoral way of living - not to take things too seriously, not to try to know anyone in depth, not to know too much about the world. Ordinary people teach the wise philosophers the true negative essence of life: a life so wretched, so miserable, so painful and so unfair, that the only way to face it is through some kind of ignorance, and not, as philosophers have always dreamed, through some wisdom that would allow one to reach a kind of "self-improvement". On the contrary, life is so hard and inconsiderate that, in order to live it, it is more convenient to be a worse human than we already are; more insensitive, more immoral, and more ignorant. In the Temple of Apollo at Delphi, paradoxically, we should preach this message: Ignore thyself! For who can guarantee that wisdom and life go hand in hand?”

“Our "love for life" is always, in some way, unrequited love.... Life does not care about us; it does not even know about our particular circumstances. Contrary to what is said, life gives nothing for free, and everything we manage to obtain is snatched away from us. Life does not need us, but we chase after it, we humiliate ourselves, we beg and accept everything it makes us go through, even the greatest sufferings. Many are capable of the worst moral acts just to preserve their own lives a bit more.... To those who ask, "But, do you not love life?" we should answer, in a poetic way: "Of course I love life; I always did. I always wanted to live, but it is life that does not let me live, that limits me, that hurts me, that makes me ill and destroys me. It is not me who does not want to live, because life is everything I always wanted. I wanted to build things, but life demolished everything I built; I wanted to love others, but life killed everyone I loved. Do not say that I do not love life; it is life that does not love me, that does not love anybody."”

“Precisely because mortality and terminality are different things, jellyfish and other “immortal” beings that we find in nature are also terminal beings in my sense, as they are subject to the friction caused by their emergence. Ending through aging is just one of the forms that the terminal being takes. Even though the terminal being does not age, it is not circumvented; it adopts different forms. The problem, even with “eternal” organisms, is not that they will die, but the fact that they began. To begin is already to experience friction, to wear yourself out (naturally and socially, in the case of humans). Immortality will only manage to perpetuate attrition and terminality. If human life is characterized by discomfort, we don't have anything valuable enough to immortalize. The discourse about the terminal being could convey the idea that the solution is immortality, the non-ending of life. But even if a fairy appeared and bestowed immortality upon us, once we were born this would not solve the primordial ontological problem. After we have been born, immortality would be one more torture, an extension of the unwanted condition. Once we are born, it is better to die. If in this hypothetical immortality we were freed from pain, we would still have to face discouragement and moral impediment. Certainly, we would not be more ethical if we were immortal (we would be like the gods of paganism, eternally immoral).”