In this term paper, I will discuss life, death, and the absurdity of life by utilizing various methods: synthesis, analysis, critique, and conclusion. I personally find Thomas Nagel’s book “The view from nowhere” to be challenging to comprehend. In my opinion, this reference is not suitable for beginners taking a philosophy course. It seems to be intended for experts in the field who can easily grasp the book’s chapters.
Despite the obstacles I faced, I dedicated myself to offering insights and promoting readers’ openness towards the book. Throughout my work on this term paper, I consistently reminded myself that these challenges are crucial for personal growth. Despite the mental stress they caused me, I persisted in overcoming them. One should take into account that the book adopts a deeply analytical perspective.
In my opinion, the book has the potential to expand my viewpoint and introduce me to fresh ideas. It also offers methods for expanding my mind and exploring the concept of life’s absurdity. While I haven’t finished reading it, I think that continuing will enhance my comprehension since each chapter is interrelated yet open to diverse interpretations. So far, I’ve only read the last chapter which mainly focuses on life.
I believe discussing life would be interesting because many people, or the majority, currently have a fear of facing life and death. Therefore, in this term paper, I dedicate my work to those struggling with various phobias in life. I have heard some voices claiming that the book is interesting, but I have not yet affirmed their words. It is difficult to understand the different connections in each chapter. However, I also have a feeling to affirm what they said because it provides enlightenment and broadens our minds.
Thomas Nagel, a contemporary philosopher, aimed to disrupt the endless cycle of possibilities that occur in life, including death. Although there are many possibilities that can happen in our lives, my suggestion is to reduce the fear associated with these events because we are guided by “The one” throughout our journey. In synthesis, life can be compared to the “analogy of the spider”1, which directly manifests itself in the urinal of a men’s restroom and embodies a distinct attitude of existence.
The spider continues moving until it discovers a comfortable and secure spot to feed on small insects that catch its attention. I believe this analogy reveals two perspectives the spider has towards life: synthetic and analytic characteristics. This can be described as the passive nature of life when observing the physical world, as it constantly seeks infinite satisfaction similar to humans who can never truly be satisfied. Thomas Nagel presents life as a series of instances while discussing metaphysical life.
However, in Nagel’s book, he also incorporates an anthropological explanation of life. From what I gathered, Nagel argues that life is the focal point of the entire universe. In other words, if we fail to acknowledge the significance of life, the universe itself is also impacted and denied its existence. This is because the universe is comprised of physical beings who all have a sense of existence. As Blondel asserts, we must acknowledge our duty and responsibility to live life. This implies that life must undergo a specific process in order to return to its origins.
In simpler terms, there is a reflexive path that determines what life should be and a dominant force within life that governs the world’s state. Therefore, discontentment in life is unavoidable. However, as humans, we always desire more and believe we can attain all our desires. Maurice Blondel suggests that we should never stop seeking what life offers and argues that although life may not be perfect, it can never be entirely perfect despite our efforts to achieve it. This implies that while we can achieve certain aspects of an ideal life, we cannot fully attain it.
Our lives as human beings are centered on finding meaning and realizing our potential. It is crucial to recognize the paradox that freedom is an unlimited concept, as pointed out by Blondel. To achieve our desired goals in life, we must live according to our principles, taking proactive measures and making sacrifices. Thomas Nagel expands on this notion by emphasizing the importance of all living beings, including animals. Similar to us, these creatures adjust and flourish despite the obstacles presented by nature.
For example, consider the life of a turtle that cannot survive in limited water. In order to thrive, the turtle would need to be moved to areas with abundant water, such as a fishpond or near flowing water. Although this scenario may seem irrelevant, there are similarities to be found. Thomas Nagel views life as a series of instances or accidents that remain mysterious and cannot be explained through logic. Therefore, life seems to possess some element that opposes objectivity, which Thomas Aquinas would argue is necessary in life.
If we examine the state of life in our time, we may understand its flow and recognize the framework it operates within. However, when we compare our own existence to others, we articulate our understanding to them. LIFE: “By adopting an objective viewpoint towards value, we risk losing sight of its true essence. We can detach ourselves so much from the human perspective that all we are left with is observation: nothing appears to possess the value it claims from within, and what we can observe are solely human desires, efforts, and the act of valuing itself.”2
Based on my interpretation of this footnote, it seems to suggest that its aim is to disregard the importance of human life in order to concentrate solely on objectivity as a means of assessing life. The objective is to separate ourselves from the worth of life itself, rejecting its fundamental nature and surpassing it in an objective manner. By observing the condition of the world, we can then assess life. However, the intricate connection between our internal and external viewpoints, from which there is no escape, makes it challenging to maintain a consistent stance towards our existence and the significance or purpose of our lives. (3 4)
Yes, our existence is a mystery or accident that is dependent on our parents. We cannot separate ourselves from the coherent attitudes of life because we are imperfect beings who view the physical world as dissatisfying and also objectively observe the world’s contents. However, through our diverse functions in existence, we can gradually understand the purpose of life. The same person is both subjectively immersed in it and preserved, without being divided.
In this passage, Thomas Nagel explores the dilemma of the objective self, which becomes aware of its own identity with the object it is detached from. This awareness traps the objective self in one particular life, unable to disengage and burdened by an unshakeable seriousness. Nagel suggests that this reduction from a universal perspective to a individual one allows for unique insights into life. He argues that each individual possesses unknown aspects, leading him to advocate for a reduction of the objective self.
It is challenging to compare ourselves to others and discover our unique qualities as humans. We may have a feeling that there is something special about us, but it’s not easy to fully understand. This distinction remains elusive, creating individuality in each person. When we compare two individuals and strip away their uniqueness, it’s like disregarding the unease of disconnecting from oneself and living without considering an external perspective. “Undoubtedly, many people who have felt the discomfort of objectively detaching from themselves simply ignore it and live in a way as if there was no external viewpoint.”5
Sometimes as we live in the world, we can forget the foundation of life and become detached from objectivity. This can lead to a miserable existence where we are blind to the external world. Thomas Nagel reminds us to remember the principles that guide life and to examine the flow of life itself. By recognizing that our place in the universe is not central, we can truly understand the essence of life.
The text suggests that there is a religious impulse within most human beings, which involves searching for meaning and purpose in life. It acknowledges that although complete integration of this impulse may be elusive, it can still be beneficial to acknowledge and include it. Many people seek answers to life’s questions through their spiritual beliefs, as they believe that worshiping something can provide insight and understanding.
I believe that many engaged in this way as a form of contemplation to transcend themselves and discover the answer to the meaning of life. “The act of looking at life from an outsider’s perspective and contemplating death results in a disruption of balance. Many of us have felt a constant undercurrent of absurdity in the goals and aspirations that propel our lives forward.” Life can be compared to a substance that has the ability to transcend in every moment, and it possesses a consciousness that constantly anticipates the outcomes of natural occurrences based on objective reality.
Putting life into distance and confronting it from an external perspective in order to undermine objective reality is a way of bringing life to an end. However, there is always a constant reflection on surpassing life itself by observing others who also contemplate why the external perspective permits the transition from life to death. When examining the essence of life closely, it becomes apparent that beyond life lies a cyclical nature. Where there is life, there is also the inevitability of death, considered a natural aspect of existence.
So, it is impossible to control life because life simply exists and functions in cooperation. Additionally, if we were to confine life within a specific container, it would eventually find a way to escape. This separation from the external reality would lead to a negative outcome, which is death. “The true essence of who I am is not just a part of my surroundings. My identity relies on myself, but I also depend on TN for my existence, and TN is not crucial to the external world.”
This discomfort arises from the fact that my world relies on the birth of a specific person, who also plays a role within it. It is unsettling to perceive oneself and one’s entire world as merely a natural outcome of this person’s existence. Thomas refers to his life in this footnote, reflecting on the sense of being his unique self. Without this person as a physical entity, Thomas Nagel’s sense of identity as “I” would cease to exist.
In addition, there should be a representation of Thomas Nagel’s entire life that recognizes his existence. In other words, if we elaborate on the point, Thomas Nagel represents the person taking action and combines with the self to show the essence of his being. This means that when we view ourselves from an external perspective, it becomes challenging to perceive the importance of our lives. This loss of conviction and the effort to regain it is the problem of the meaning of life.
According to Thomas Nagel, the self faces a genuine problem if we examine life beyond what is perceptible. If we separate the self from reality, there are numerous possibilities to consider, but it also possesses the potential to fail in attaining the purpose of life. Reconciling this problem is quite challenging. In my analysis throughout this term paper, I will provide my answer to this issue by delving into different aspects of it. “The ability to go beyond normal limits carries the risk of feeling disconnected and the desire to escape this state and find a deeper significance can result in even greater absurdity.”
Nevertheless, we cannot discard the external standpoint as it is our own. Transcendence is necessary to acquire knowledge, but in this particular scenario, it is distinct. Consequently, if we continue to surpass her, life would become absurd. We may end up in absurdity and reach a very depressing point where life negates itself. Whenever we attempt to place life in the external reality, we encounter the concrete problem of life being absurd. However, we have established different objectives for living our existence. In truth, in these footnotes, it cannot be stated that life can achieve the meaning of life.
Additionally, if we continue to surpass ourselves externally, we cannot assert that life has a purpose for existing because life is initially a enigma and furthermore, it is filled with negation and absorbed by neurotic fixation. “The true issue lies with an external perspective, which cannot simply observe once the self has grown to encompass it. It must actively participate and guide this disconnected life. Consequently, the individual becomes partially detached from their actions.” 11
This problem is about the self separating from external reality and becoming disconnected from the actions it takes. However, this is still a problem of self, as it involves placing the self into external reality. Once this is resolved, it will lead to conclusions about the potential meaning of life. This paper aims to examine the essence of life and how the internal perspective resists being reduced to a subject interpretation imposed by the external perspective.
However, this creates a conflict within the objective standpoint itself. Although I find my existence objectively insignificant, I am still fully committed to my aspirations, ambitions, desires for fulfillment, recognition, understanding, and more. This contradiction results in a sense of absurdity. The self’s ability to govern itself independently of external reality means that it would become passive and potentially create a conflict, while the internal reality would be reduced to just the individual self.
The objectivity stance involves calculating the specific object. The revelation of an impersonal viewpoint is believed to necessitate the loss of one’s individual sense, surpassing one’s subjective perspective. It seems that certain individuals can attain this diminishing of the self, causing their personal existence to serve solely as a vessel for the transcendent self rather than an ultimate goal. 13 These particular individuals can assimilate the ego of others if the ego or “I” remains responsive in opposing the potential for transcendence.
In addition, transcendence is the key to remembering all previous experiences of oneself. However, it can also lead to conflict if the Ego is not aware of external reality. Therefore, individuals should be cautious when transcending and focusing on external reality because, according to Thomas Nagel, it can potentially result in an absurd life. Nagel agrees with the notion that “I would rather lead an absurd life engaged in the particular than a seamless transcendental life immersed in the universal.” 14
According to the passage, Thomas Nagel prefers to depict life from subjective perspectives rather than from a universal objective reality. The passage highlights the significance of particular subjectivity and emphasizes the view that life transitions from universal to particular subjectivity. I agree with Nagel’s point that it is easier to overcome personal weaknesses and failures in life when we focus on individual stands.
According to Thomas Nagel, objectivity is not content with being subservient to an individual’s perspective and values. It possesses a sense of inspiration for transcendence that cannot be silenced when we are called upon to reclaim our true identity. This is evident in the ongoing detachment from individual life, which is the essence of the absurd. As Nagel explains, objectivity has a life of its own, driving the pursuit of transcendence. Therefore, objectivity cannot exist independently from the subjective reality it is directed towards.
“The external standpoint serves a dual purpose in human motivation – both positive and negative – and these two aspects cannot be separated. They rely on the detachment of the external perspective and the pressure it exerts on us to incorporate it into our lives. The feeling of absurdity arises when we reach a point on the transcendental ladder that surpasses the capabilities of an ordinary human individual, even with extensive adjustments. This indicates that if our pursuit of objectivity in life proves unsuccessful, it eventually leads us to a state of absurdity.”
According to this passage, we can identify two movements in life. One is the ascent towards objectivity, and the other is the retreat from objectivity back to subjective existence. However, this retreat is considered the main cause of absurdity in life. Thomas Nagel agrees with this notion and argues that the subject cannot fully attain objectivity. Going back to subjectivity, he believes, is the source of life’s absurdity. Furthermore, while we strive to transcend objectively, we are unable to achieve complete transcendence. The only option then is to return to our particular existence.
This is the reason why our life will be absurd and Thomas Nagel supported this argument, stating that life will be absurd through these instances. We can reinforce this argument by citing the analogy of a certain spider that is chained in a men’s urinal room. So, if we try to examine the spider analogy closely, we can identify similar cases to what Thomas Nagel is saying about the absurdity of life. In the case of the spider, it has been chained for nearly ten years and its only activity is to repeatedly climb up and down the wall.
According to Thomas Nagel, the reason why our life will be absurd is also the same as the reason that I will include in my critique. This argument can be explained by the passage “Finally, there is an attitude which cuts through the opposition between transcendent universality and parochial self – absorption and that is the attitude of nonegocentric respect for the particular”. To put it simply, this passage suggests that there is a tendency to separate the universal and particular, which can lead to the absurdity of life.
However, in this specific moment of both general and specific reduction, it attempts to communicate that the object or the individual being can possess a non-egocentric attitude of personal subjectivity. DEATH: “Specific entities can possess an all-encompassing wholeness that is clear to all aspects of oneself. This also elucidates why encountering immense beauty tends to integrate the self: the object instantly and completely captivates us in a manner that renders differences in perspectives insignificant.”
18 The particular can coexist harmoniously with all aspects of oneself, without conflicting with the objective reality. It also has its own distinct identity that individuals can nurture. Many of us are capable of managing our personal selves without needing input from others, highlighting the independence of the particular to exist and concentrate solely on shaping our future through our present individual selves. This concept is formally referred to as the unifying principle of the particular, serving as its fundamental essence.
It should be noted that these attitudes or characteristics are not exclusive to certain individuals. They actually serve as the foundation for uniting the principle and exploring other realities. Additionally, these specific characteristics also possess transparent qualities that provide guidelines to reduce objectivity’s thoroughness. “Even if we can achieve some level of subjective-objective integration by connecting the two perspectives, our self-absorption and our recognition of its excessiveness ultimately make us inherently absurd.”
The gap between individuals is too vast to be completely closed, as it is part of being human. According to Thomas Nagel, the self has limitations when it comes to integrating with other subjects that are fundamentally different. This leads to the absurdity of life, where each individual has their own subjective experience. The connection between these two standpoints limits the ability for one self to fully understand and connect with another self, leading to the absurdity of human life. This problem persists even if life is organized around other subjects that also possess life.
The self’s capacity is restricted, while objectivity has unlimited movement. We are used to the simultaneous progression of subjective and objective time, but the world will continue after our disappearance, which is a form of abandonment.
According to this perspective, if the self experiences the track of death, time will not stop but will continue to transcend. This occurs even if all existence is within the track of death. The objective aspect of existence persists and continues to function in the world. In our objective understanding of the world, specific things can cease to exist because the potential for their non-existence is acknowledged.
The presence of an object, artifact, organism, or person can be accounted for by the actualities that support its existence or nonexistence. These actualities coexist with both possibilities. For instance, the existence of certain elements and the validity of chemical laws are underlying factors that enable the synthesis or decomposition of a specific chemical compound. These possibilities are based on real-world conditions. However, it is important to note that in this particular footnote, the focus is on how death serves as the actuality in which certain things find their place for realization.
The idea of act and potency can be likened to life and death. Life represents the ongoing progression towards existence, while death signifies the realization of nonexistence. Death is regarded as actuality because it permits the potential for nonexistence to enter into human experience, ultimately resulting in the dissolution of existence. This notion of nothingness holds significant power, as it denotes the vanishing of an inner world that was not deemed dependent, and its absence does not fulfill a pre-existing possibility.
Contrary to my unconscious belief, I have discovered that I am not what I thought I was. Instead of being a random assortment of possibilities with no basis, I am actually a collection of possibilities connected to a specific reality. The footnotes explain the concept of death and also suggest that these ungrounded possibilities can become real and manifest as life. This realization does not pertain to future events but rather to the present occurrences in life.
It is inevitable that we can only think in the present, but nothingness eventually arrives, preventing us from contemplating the future. “Another reason to view death with minimal distress is that it is an inherent aspect of the overall process of biological rejuvenation, similar to how hawks consume mice; there is no logic in lamenting it.” In practical terms, death is a natural component of life, applicable to all living beings, including ourselves. Conversely, life entails a biological rejuvenation process, even though its ultimate cessation may seem absurd.
In accordance with Blondel, the only way to escape life and death is through the natural process of undergoing death. Death is an inevitable part of existence for those who are alive. Our time on earth is temporary, as we only borrow this life in order to exist. “My death was going to occur in consequence of the end of the world.” 24 This statement indicates that if humans experience life, they will also have to experience death as a result of their existence. Death is not limited to humans alone, as other living beings also have access to it. In summary, everyone must accept death as an integral part of life.
Due to the transient nature of life on earth and our mortal existence, all living organisms are fated to experience death. Nevertheless, even humans are uncertain about the precise timing of their demise. Ultimately, according to Thomas Nagel’s skeptical perspective elucidated in his footnotes, life loses its meaning when we perceive it from an external standpoint and strive for a shared comprehension among individuals.
Using the analogy of a spider, I want to explain why our life will be absurd. The spider spent almost ten years in the men’s urinal room, constantly climbing up the wall in search of small, enticing insects to survive. However, it always ended up returning to its starting wall, illustrating the absurdity of its existence.
However, when we consider the human experience, we can observe the profound significance of life by examining our existence in relation to objective reality. Our lives are characterized by restlessness and a constant drive to surpass the confines of objective reality. Yet, despite our efforts, we repeatedly fall short of transcending this reality due to our limited capacity for understanding. Consequently, we return to our origin, unable to fully grasp the true essence of life beyond its limitations. Attempting to force ourselves to access something divine is futile and, as a result, our lives ultimately arrive at a state of absurdity.
In disagreeing with Thomas Nagel’s perspective, I argue that there is no eternal progress to break free from the meaningless aspects of life. This lack of purpose is inherent to life because we initially come into existence with incomplete understanding of the external world. Therefore, our only course of action is to embrace whatever consequences arise from our existence.
On the other hand, Thomas Nagel viewed this absurdity as a result of our existence. Nonetheless, since we acknowledge that life can be absurd, we should avoid engaging in harmful actions and instead guide our lives down the correct path. Thus, I conclude that life is absurd due to the inherent limitations that prevent us from objectively perceiving it.
