Death and the Meaning of Life

Abstract

Thoughts of mortality sometimes bring on a crisis in confidence in the meaning in one's life. One expression of this collapse is the midlife crisis. In a recent article, Kieran Setiya argues that if one can value activities as opposed to accomplishments as the primary goods in one's life then one might avoid the midlife crisis. I argue that Setiya's advice, rather than safeguarding the meaning in one's life, substitutes for it something else, a kind of happiness. I use Susan Wolf's concept of meaning in order to make this case. Wolf has not written much about the importance of death, but I argue that her account of meaning shares essential features with the theories developed by Jean-Paul Sartre and Martin Heidegger. Sartre argues that death is an unqualified harm, while Heidegger argues that there is meaning in life only because we are mortal. I conclude by showing how Heidegger's theory of mortality underwrites accounts of meaning like those found in Wolf.     

The Meaningfulness of Meaning Questions

Contra an expanding number of deflationary commentators onWittgenstein, I argue that philosophical questions about meaningare meaningful and that Wittgenstein gave us ample reason tobelieve so. Deflationists are right in claiming that Wittgensteinrejected the sceptical problem about meaning allegedly to befound in his later writings and also right in stressing Wittgenstein's anti-reductionism. But they are wrong in taking these dismissals to entail the end of all constructive philosophizing about meaning. Rather, I argue, the rejection of the sceptical problem requires that we abandon the questions that philosophers have traditionally addressed and that we replace them with more appropriate ones, to which constructive answers are forthcoming. However, though quietism is not the only alternative to reductionism, the rejection of reductionism does oblige us seriously to revise our sense of what constructive philosophy can achieve.     

Seeing Meaning: Frege and Derrida on Ideality and the Limits of Husserlian Intuitionism

The article seeks to challenge the standard accounts of how to view the difference between Husserl and Frege on the nature of ideal objects and meanings. It does so partly by using Derrida’s deconstructive reading of Husserl to open up a critical space where the two approaches can be confronted in a new way. Frege’s criticism of Husserl’s philosophy of mathematics (that it was essentially psychologistic) was partly overcome by the program of transcendental phenomenology. But the original challenge to the prospect of a fulfilled intuition of idealities remained and was in fact encountered again from within the transcendental analysis by Husserl himself in his last writings on geometry and language. According to the two standard and conflicting accounts, Husserl either changed his earlier psychologistic program as a result of Frege’s criticism, or he was in fact never challenged by it in the first place. The article shows instead how Husserl continued to struggle with the problem of the constitution of ideal objects, and how his quest led him to a point where his analyses anticipate a more dialectical and deconstructive conclusion, eventually made explicit by Derrida. It also shows not only how this development constitutes a philosophical continuity from the original dispute with Frege, but also how Frege’s critique in a certain respect could be read as an anticipation of Derrida’s deconstructive elaboration of Husserl’s phenomenology.     

Death and Black Diamonds: Meaning,Mortality, and the Meaning Maintenance Model

The Meaning Maintenance Model (MMM; Heine, Proulx, & Vohs, 2006 Heine, S. J., Proulx, T. and Vohs, K. D. 2006. The Meaning Maintenance Model: On the coherence of social motivation. Personality and Social Psychological Review, 10(2): 88–111. [Crossref], [PubMed], [Web of Science ®] , [Google Scholar]) proposes that human beings innately and automatically assemble mental representations of expected relations. The sense of global meaning that these relations provide is regularly disrupted by unrelated or unrelatable experiences, which elicit feelings of meaninglessness. People respond to these disruptions by engaging in meaning maintenance to reestablish their sense of symbolic unity. Meaning maintenance often involves the compensatory reaffirmation of alternative meaning structures through a process termed fluid compensation. The MMM proposes a fundamental reinterpretation of the social psychological literature, arguing that meaning maintenance is a general mechanism that underlies a host of diverse psychological motivations, including self-esteem needs, certainty needs, and the need for symbolic immortality. In particular, the MMM stands in contrast to Terror Management Theory in that mortality salience is explained by the MMM to be one of many specific instantiations of threats to meaning that engenders fluid compensation.     

Constraint-Free Meaning,Fearing Death,and Temporal Bias

This paper focuses on three distinct issues in Fischer’s (2020) Death, Immortality, and Meaning in Life, viz. meaning in life, fearing death, and asymmetrical attitudes between our prenatal and postmortem non-existence. I first raise the possibility that life’s total meaning can be negative and argue that immoral or harmful acts are plausibly meaning-detracting acts, which could make the lives of historically impactful evil dictators anti-meaningful. After that, I review Fischer’s two necessary conditions for meaning in life (i.e. not being significantly deluded and having free will) and argue against each. In the second section, I review Fischer’s argument that we should fear death in virtue of it bringing about a permanent loss of our viewpoint. I offer an opposing argument that only intrinsic (not extrinsic) badness is a fitting object of fear. Since death is extrinsically bad, it cannot merit fear, even though it can be the appropriate object of other negative attitudes (e.g. lament). In the third and final section, I consider Fischer’s solution to the asymmetry problem, which appeals to the rationality of temporal bias. I then raise two worries about it. I first argue that temporal bias is not necessarily, as Fischer claims, survival conducive. I then argue that, even if it is, this may actually be an epistemic defeater (rather than justifier) for the rationality of temporal bias.

     

生命的意义与死亡的遮蔽

生命的物质属性是探讨生死问题的基点, “生命的意义”和“死亡的遮蔽”是生死哲学理论研究和实践应用的核心。将生死问题放在物种背景下加以分析和论证, 将生命定义为具有内因性死亡功能、能够保持相对稳定、通过产生子代促使物种存续的复杂物质系统;死亡是生命内在功能, 生命的意义由生命本身而自足。医学实践和殡葬活动对死亡的遮蔽表现出不同的内容, 增强医学实践的人文性和改革殡葬活动的生死观均基于生命意义的认知, 为解蔽死亡的探索提供了思想工具。     

德里达和现象学

该文希望通过对德里达和现象学的关系的梳理和探讨,分析德里达思想从胡塞尔现象学开始而又从一开始就与之“偏离”(或可说“延异”)的由来和发展,试图指出德里达对现象学运动是有贡献的,对于德里达从现象学出发的哲学反思和由此展开的独特的跨学科的哲学质疑的探讨和研究,有助于我们深入理解当代西方思想的诸多问题的实质和内涵,是非常有意义的事情。文章主要通过对德里达早期著作的分析,从起源问题及其解决途径入手探讨德里达与现象学的关系。现象学在德里达的著述中处处留下踪迹而又处处被“偏离”,这构成了德里达解构思想的一个重要特点,也恰恰是德里达对现象学运动本身的贡献。