I would like to try as I may to present an adequate overview of what I consider to be philosophically new pessimistic theory. It comes with no easy task to accurately and clearly define and articulate philosophically technical material. Verbalizing the most deeply immense thoughts is indeed a difficult feat that has held true in regard to myself; moreover the meaning, it seems, is devalued by the lack of better words with which to describe such deep thoughts. So in order to begin this seemingly expository “theorem” (assumed to be demonstrable), let me dive right in and create a context or definition whereby this pessimism can be deduced or understood. Broadly, this pessimism takes on the metaphysical view that negativity is the dominant and motivating force in society rather than the world being motivated by positivity. That is to say that the universe is indifferent to human life and the effects of such are pessimistic; pain, suffering, conflict, and the negative side of the human experience are a more accurate description of our world, and as such this negativity can be seen as a motivator.
The latter part of this thesis, negativity being a motivator, can be alternatively expressed by Social Darwinism; that is to say that the strong survive, and as such this negativity can serve as a motivator, which renders the individual to either adapt to prevailing conditions (change of circumstances) or perish (be subjugated by stagnation – a form of death). Extreme circumstances, broadly speaking of negativity, can bring about certain change and is therefore a motivator, only second to fear as self-preservation is the supreme motivator in life with lust tagging in third place of these two aforementioned. Furthermore this pessimistic view is in opposition to the view of positivity permeating our society, as this positive outlook plays into a fake perception of reality, that being artificial happiness, and can be likened to a state of stagnation as there is no motivation to stimulate change in this constant state of positivity. Additionally, such a positive outlook is the philosophy of today by means of artificial happiness, and concurrently pessimism is as a balance factor, a counterweight of this false perception of reality. This balance factor can be represented by the premise that one cannot fully experience one emotion (positivity) without fully experiencing the other (negativity).
I have stated that the outlook of positivity plays into a fake reality, that reality being of artificial happiness. Let me address what this artificial happiness is. Societal dictates are the ravings of mindless consumerism, egalitarianism, and preoccupation with trivial material interests. These are a preoccupation with fraudulent, temporal, and artificial satisfaction, which the gist of society mistakes for genuine or objective happiness. This preoccupation with artificial happiness leads to a stagnated reality, which is equated with the positive philosophy of today and is regarded as an illusory reality. This is the point on which pessimism acts as a balance, counterweights and motivates the negative stimulation of change, without which one would perish away into the death of complacency and stagnation. Furthermore, this illusory reality brought on by artificial happiness holds that prepackaged and false meaning dictate individual whim and destiny. To exemplify this statement, allow me to set up an analogy. A general man, disdained at his insignificance to his environment, finds what he terms to be “of meaning” or “importance” in and dictated by his job (serving the system as another outlet for consumerism) and charities in which he participates (where he receives approval as well as a good-guy badge). Through these institutions of the system (and other manifestations of it) he is given prepackaged and false meaning of temporal importance by the system’s preexisting state, thereby creating artificial happiness on his part as he has been alluded by the system to find objective meaning and objective happiness. Consequently, artificial happiness is the Great Misdirection of this illusory reality.
Ironically, happiness is not a matter of contentment, satisfaction, or felicity for lack of better words, but of infatuation and more specifically preoccupation. The tide of happiness, in particular the ebbing and flowing of such are nothing more than a reflection of preoccupation. One must realize that the object of happiness is doing nothing more than merely preoccupying the mind (and is therefore artificial), a safeguard so-to-speak to avoid complacency, otherwise stagnation creeps forth in its inactivity; this can also be said of unhappiness so long as certain drama prevent the mind from becoming completely stagnant (artificial unhappiness), but this will be made clear later. Therefore, objective happiness cannot be obtained, as happiness is a matter of preoccupation. Pursuing this further then, keep one preoccupied and he will carry out his artificial role of false meaning, a slave to another’s will. To preoccupy one is to temporarily enslave; it is a means to control and to manipulate.
To be extremely clear let me establish some general terms and definitions regarding happiness and unhappiness:
Objective Happiness – Genuine happiness or objective happiness cannot be obtained due to preoccupation. It is therefore artificial or subjective.
Subjective Happiness – Artificial happiness or subjective happiness is the state of preoccupied artificiality commonly mistaken to be genuine or objective happiness. Moreover, it could be stated that subjective or artificial happiness is the only genuine or objective manifestation of happiness, as happiness is always a matter of selfish preoccupation.
Subjective Unhappiness – Artificial or subjective unhappiness is unhappiness brought on by preoccupation.
Objective Unhappiness – Unpreoccupied unhappiness; it is a counterpart of stagnation and complacency, which are both forms of death.
In regard to this illusory reality of artificial happiness in which the general masses adhere to, the characteristics or essence of negativity – pain and suffering, are an allusion – a clue, evidence indicating the implications of the unclouded, undiluted reality. The reality of extremity – of negativity, which permeates and motivates life divine. In summation, the chaotic force of pain and suffering, the apparatus of negativity subjugate the world. It follows that death and loss, failure and unhappiness are counterparts of complacency and stagnation in which preoccupied happiness lay vanquished. Moreover, it has been stated aforehand that artificial unhappiness, in the same way as artificial happiness, can be likened to a matter of preoccupation. However, when unhappiness is not manifested in a preoccupying manner (this could be called objective unhappiness), it becomes a counterpart of stagnation which is a form of death. To be clear let’s restate the premise: objective happiness cannot be obtained due to preoccupation, however objective unhappiness can be obtained when it is not in a preoccupying manner. Furthermore, through subjugation of stagnation, which is a form of death and wherein artificial happiness lay vanquished, one can reevaluate his misdirected artificiality.
Consequently, this subjugation of stagnation contrived or otherwise, is a point of nihilism whereupon the total reevaluation of one’s artificiality can take place. It is the point upon which artificial happiness and the accepted fake perception of reality is deconstructed only to find the certainty of negativity. Through this reevaluation one looses all prepackaged meaning and escapes the falseness of our current “world.” Inherent meaning is a prepackaged construct of the system, generated for the continuity of this illusory reality of artificial happiness. Objective meaning exists only insofar as what meaning one gives.
Finally, furthermore, and ever forward the world can be seen as pessimistic. That is to say that the universe is indifferent to human life and as such the effects thereof are largely negative to us; effectively the world is pessimistic. This pessimistic view is in league with the laws of causality and is not merely siding with the negative effects that the indifferent universe impressions us with, as even the universe’s indifferentness certainly has positive effects upon us. Rather, this view holds that negativity more accurately describes our world and can be seen through causality. The cause (or why) is the world of predatory instincts, Social Darwinism, the animalistic nature of man and his characteristic of preying upon civilization. Continuing further, this pessimistic view holds that people at large are generally unhappy – preoccupied or otherwise. The effect (reason or result) is pessimism, the balancing point of artificiality and stagnation whereby the negative stimulation of change can occur.