Sacripolitical played a lunch-time show at the Kentfield campus of College of Marin on Monday, October 7th. Here’s a live feed of the performance that was posted on the College of Marin Facebook page:
I just received confirmation of the line-up for our session at the 2020 meeting of the American Philosophical Association in Chicago:
Thursday, February 27
Thursday evening, 7:30pm – 10:30pm
International Association for the Philosophy of Humor
“West and East: Humor in the History of Philosophy”
Chair: Lydia Amir (Tufts University)
John Marmysz (College of Marin)
“That’s Not Funny: The Humor of Diogenes”
Lydia Amir (Tufts University)
“Clarifying Montaigne’s Thought through Homo risibilis: How the Philosophy of Humor Bears on Unresolved Problems of Interpretation”
Matthew Meyer (The University of Scranton)
“Between Tragedy and Comedy: Nietzsche’s Zarathustra IV as Zwischenspiel”
Jonathan Weidenbaum (Berkeley College)
“To Laugh in a Pluralistic Universe: The Relevance of William James for the Philosophy of Humor”
Choong-Su Han (Ehwa Womans University, Seoul)
“An Elucidation of the Meaning of the Buddha’s Smile”
An affordable, paperback edition of Cinematic Nihilism is now available from Edinburgh University Press.
The Denial of Death, by Ernest Becker. (New York: The Free Press, 1973).
Everything we do in life stems from the vain attempt to deny our mortality. Having children, fighting wars, writing books, making art, building nations; it is all motivated by our denial of death.
This is the central insight of Ernest Becker’s Pulitzer Prize winning book The Denial of Death, which upon a recent third reading I have come to admire more than ever. It is one of those works in whose pages I see my thoughts and beliefs reflected so vividly that I wonder if it was my first reading of this masterpiece decades ago that shaped the growth of my own later philosophy, or if the ideas in this book merely resonated with what I already believed before reading it. In truth, the tangle of influences involved in anyone’s intellectual evolution are just too complicated and tightly woven to be systematically separated after-the-fact. But no matter. It remains that there are some authors who give voice to thoughts so profoundly correct that it doesn’t matter who wrote them down first.
Becker himself was influenced by a whole tradition of existential philosophy and psychology, with thinkers such as Sigmund Freud, Otto Rank and Søren Kierkegaard playing key roles in his account of the human condition. Side-lining Freud’s emphasis on sexuality, Becker instead promotes Rank’s claim that it is the quest for immortality, for the infinite, that powers human psychology. He links this psychological insight to the thinking of Kierkegaard, who devoted his philosophical career to articulating how human beings struggle in vain to reconcile their finitude, which is rooted in bodily existence, with their spiritual desire for infinitude. “…man wants the impossible” (p. 155). We know we are doomed to bodily decay, yet we want to live forever. We are a contradiction that cannot be resolved.
And yet we try. In fact, all of humankind’s cultural creations over the centuries have been motivated by the desire to overcome this ontological schism between the finite and the infinite. We follow religions that assure us that once the body dies, the soul will survive forever. We produce children, hoping that they will carry on the family name, and that after they die their children will do the same, and so on, and so on. And even if we don’t reproduce, we make art, write books, build businesses or fight wars that we hope will keep our memories alive when we are physically gone. All of this, according to Becker, is part of the human desire to be heroic, to elevate ourselves above the average, forgettable masses. It is an indication, he tells us that “…we are hopelessly absorbed with ourselves” (p. 2). In the grips of this self absorption, we just cannot accept that there will be a time when we are dead and gone, and so we strive to leave a trace proving that we were here. Society is the vehicle that we have developed in order to facilitate this ongoing human craving for immortality. It is a symbolic system that attempts to deny our finitude in order to give birth to things of lasting value. “The hope and belief is that the things man creates in society are of lasting worth and meaning, that they outlive or outshine death and decay, that man and his product count” (p. 5).
But all of this is a denial of fundamental reality, according to Becker. Humans, in hoping for symbolic immortality, do not have the courage to accept the truth that all things fade and disappear in time; including ourselves. And so we both fear life and we fear death. We fear life because we don’t have the courage to affirm our here-and-now existence as worthwhile in its own rite; and we fear death because it erases everything. These twin fears drive us into the grips of neurosis, the natural, everyday condition of human animals. We are forced, in varying degrees, to reject reality and to build a creative world out of lies that allow us to forget the horrifying meaninglessness of our existence. We seek to insulate ourselves from the absurdity of reality by telling false stories about the ultimate significance of it all. And so we follow leaders who are good at convincing us of their lies. We fall in love with other people, idealizing them as objects of romantic obsession or of sexual distraction. If we have special, creative talent, we make art, write books, produce films or plays. All of these, according to Becker, are considered by society to be “healthy” ways of dealing with the terror of existence, but ultimately they fall on a continuum with other, less “healthy” coping mechanisms, including depression, schizophrenia, drug and alcohol abuse, and sexual perversion. “…there is no line between normal and neurotic” (p. 178), he tell us, just more or less functional ways of getting along in a world with other people. “Generally speaking, we call neurotic any life style that begins to constrict too much, that prevents free forward momentum, new choices, and growth that a person may want and need” (p. 179). Nevertheless, quoting Rank, Becker insists that “to be able to live, one needs illusions” (p. 188).
And so we are stuck with our lies. The best we can do is to “burn brightly” and try to get along with other people, allowing them to burn as brightly as they can while living their own lies. But Becker warns us that we should not completely lose touch with the underlying horror of reality. In order to respect and value our illusions, we need to understand their power, and in order to do this we must remember what life would be like without them. We must embrace our illusions heroically and courageously precisely because they save us from succumbing to, and being engulfed by, an awful, cruel and meaningless world; a world that Becker sums up like this:
What are we to make of a creation in which routine activity is for organisms to be tearing others apart with teeth of all types – biting, grinding flesh, plant stalks, bones between molars, pushing the pulp greedily down the gullet with delight, incorporating its essence into one’s own organization, and then excreting with foul stench and gasses the residue. Everyone reaching out to incorporate others who are edible to him. The mosquitoes bloating themselves on blood, the maggots, the killer bees attacking with a fury and a demonism, sharks continuing to tear and swallow while their own innards are being torn out – not to mention the daily dismemberment and slaughter in ‘natural’ accidents of all types: an earthquake buries 70 thousand bodies in Peru, automobiles make a pyramid heap of over 50 thousand a year in the US alone, a tidal wave washes over a quarter of a million in the Indian Ocean. Creation is a nightmare spectacular taking place on a planet that has been soaked for hundreds of millions of years in the blood of all its creatures (pp. 282 – 283).
His is a pretty bleak description. It’s no wonder that Becker is an advocate for neurotic withdraw into creative illusion.
From my first reading, when I was in my 20’s, I was moved by the bold, unflinching gloominess of The Denial of Death. Upon a third reading, now that I’m in my 50’s, I’m no less moved. Part of the lasting poignancy of this book is due to the fact that Ernest Becker was posthumously awarded the Pulitzer Prize just two months after he died of colon cancer at age 49. I suppose his experience with this disease may have contributed to his focus on anality, shit, and excrement throughout the book. At one point he asserts that “the anus and its incomprehensible, repulsive product represents not only physical determinism and boundness, but the fate as well of all that is physical: decay and death” (p. 31). At another point he proclaims that we are “gods with anuses” (p. 51). And later, he warns, “the turd is mankind’s real threat” (p. 227). As cancer ate him from the inside out, it is no wonder that he was powerfully struck by the incongruity between his loftiest thoughts and the filth percolating inside his gut.
Becker’s own immortality project, neatly and cleanly packaged in book form, has been a relative success, as there are people like me, now older than Becker was when he died, who still think about him and his ideas. There is even an Ernest Becker Foundation, dedicated to raising awareness of how the fear of death affects us all. In the end, of course, none of us can escape our own mortality, and so sooner or later we’ll be gone as well. I’m reminded of Yukio Mishima’s final note, left on his desk before committing seppuku: “Human life is finite, but I would like to live forever.”