Some time ago I posted an overview of what I thought to be a philosophical position of the pessimistic nature of reality. Since then it has evolved a bit and some more pieces were added. I wouldn’t call it a completed “theory,” but more of a work in progress. The core positions held are as follows:
The core of the metaphysical position: (thus far)
1. The position that the universe is indifferent to human life and due to this indifference, life is largely pessimistic. This can be exemplified by the fundamental nature of life being chaotic and competitive. Life is competitive on both the micro and macro scales. Even evolution is selective, competitive in its process of natural selection. Consider the seemingly cruel fate of the otherwise healthy person, who, after a time of optimal health in life, suddenly dies of a stroke or some other ailment. Or perhaps one condemned to a vegetable state since birth – born defective without any sort of aid, confined to a wheelchair. Even celestial events can be viewed as chaotic competition: merging galaxies, massive star-eating black holes, etc. The universe is a grand game of survival of the fittest. We are largely thrown violently into existence, condemned to failure before we even start. Life is largely pessimistic through the indifference of the universe.
2. The position that inner autonomy consists of inner contentedness, enlightenment through the experience of wisdom, and amor fati – and that by way of inner autonomy one will become at one with self and the universe. The attainment of the autonomous temperament is essentially a life process, but one that is of noble merit. Amor fati – acceptance of what is under one’s control, as well as what is not, is a pipeline to inner peace. Inner peace – genuine happiness – is a desired relic in the view of this pessimistic work, and the attainment of which through amor fati should be facilitated. This idea is a crux of this conceptualization of inner autonomy. And lastly, as has been stated, enlightenment completes the triad of autonomy and is gained through wisdom. The autonomous being has adopted amor fati and has accepted his existence as it is in its totality – what is under his control and what is not, and as such has acquired inner peace – stillness of mind – and is enlightened, knowing the inner workings of things, and as a result is at one with self and the universe. He is autonomous.
3. The position that there are two types of happiness: artificial – happiness that is brought on by occupations externalized from the self, i.e., joy derived from any sort of external gratification; and genuine – happiness that is internalized and is not an occupation, i.e., the inner contentedness aspect of inner autonomy. However, there are things derived from the external that can become internalized, which contributes to autonomy, i.e., the love of one’s child or one’s passions in life, etc. Stated again, genuine – inner happiness is a cherished state and is viewed as superior to external happiness. Furthermore, this internal happiness should be sought after as it is in line with autonomy. Inner autonomy is the goal, the aim, the bottom line.
4. The idea of Works of Heart. The positon that through the journey of life – through adversity, loneliness, emptiness, the search for meaning – these life trials or heart-relations – that in trying to learn and grow through these things and becoming autonomous, one becomes closer in knowing what it means to be human. A Work of Heart is one who is a product of philosophizing his existence, of making sense of these heart-relations. And thus the idea of Works of Heart is one of humanity – learning of the nature of self through the experience of adversity.
Conglomerate metaphysics of the work:
The metaphysics of pessimistic theory can thus be broken down and classified as follows:
Section 1. Dealings with reality.
Section 2. Dealings with a state of being or state of mind and arriving at this state.
Section 3. Dealings with phenomenon.
Section 4. Dealings with perception, knowledge, and experience (qualia).