Terence Francis Eagleton (1943 – ) is a British literary theorist widely regarded as Britain’s most influential living literary critic. Continue reading Summary of Terry Eagleton’s, The Meaning of Life →

Garrett Thomson, who received his Ph.D. from Oxford University in 1984, is the Elias Compton Professor of Philosophy at the College of Wooster in Ohio. His 2003 book, On the Meaning of Life, begins by contrasting the medieval worldview with the modern scientific one. Continue reading Summary of Garrett Thomson: On the Meaning of Life →

Julian Baggini (1968 – ) is a British philosopher, author of several books about philosophy written for a general audience, and co-founder and editor-in-chief of The Philosophers’ Magazine. He was awarded his Ph.D. in 1996 from University College London. Continue reading Review of Julian Baggini’s: What’s It All About: Philosophy & The Meaning of Life →

Le Penseur in the Musée Rodin in Paris

David Lund is Professor Emeritus of Philosophy at Bemidji State University in Bemidji, Minnesota where he taught for many years. His 1999 textbook, Making Sense of It All: An Introduction to Philosophical Inquiry, concludes with a chapter devoted to the meaning of life. He asks: What is the point of it all? Continue reading Summary David Lund’s, Making Sense Of It All →

Should we take life seriously or not? Should we think of it as heavy or light? Perhaps we shouldn’t take it too seriously, enjoy the pleasures it affords, and reject all heavier philosophies of meaning. But is this solution satisfactory? These are the fundamental questions posed Milan Kundera in his novel The Unbearable Lightness of Being. (Kundera is a writer of Czech origin who has lived in exile in France since 1975, when he became a naturalized citizen. His books were banned by the Communists of Czechoslovakia until the downfall of the regime in the Velvet Revolution in 1989.)

Kundera begins his novel by pondering Nietzsche’s idea of eternal recurrence—the notion that everything that has already happened will recur ad infinitum. Although it is hardly Nietzsche’s interpretation, Kundera remarks: “Putting it negatively, the myth of eternal return states that a life which disappears once and for all, which does not return, is like a shadow, without weight, dead in advance, and whether it was horrible, beautiful, or sublime, its horror, sublimity, and beauty mean nothing.”[i]

For Kundera a life lived only once is light, unimportant, and infinitely trivial; by contrast, if all recurred infinitely, a tremendous heaviness or significance would be imposed on our lives and choices. Kundera contrasts the heaviness and lightness of life as follows: “If the eternal return is the heaviest of burdens, then our lives can stand out against it in all their splendid lightness.”[ii] But is heaviness bad and lightness splendid? Kundera answers:

the heaviest of burdens crushes us, we sink beneath it, it pins us to the ground. But … the heavier the burden, the closer our lives come to the earth, the more real and truthful they become. Conversely, the absolute absence of a burden causes a man to be lighter than air, to soar into the heights, take leave of the earth and his earthly being, and become only half real, his movements as free as they are insignificant.[iii]

So both the heaviness and lightness are unsatisfactory. The light life is meaningless. If everything happens only once, it might as well not have happened at all; and our best response to this situation is to live for beauty and pleasure. Yet such lives are insignificant and unbearable—the unbearable lightness of being. But if our actions eternally recur, if life is heavy, then the heaviness of our actions and choices crushes us under their weight.

Despite this conundrum, the main characters in his novel who embrace the heaviness of life and love die happy, while those who live lightly suffer the unbearable lightness of being. This suggests that heaviness is better after all. Still, nothing is eternal for Kundera, and if there were eternal things, our lives and choices would be too burdensome. Perhaps the fact that some of his characters find love is enough, but nothing matters ultimately. In the end, nihilism is both true and unbearable. A heavy life crushes us; a light one is unbearable.

Brief Reflections

As for me, I think we ought to consider life significant, but not too significant; light but not too light. Here it is in simple form.

Nothing matters -> life is unbearable
Everything matters -> life is unbearable
Some things matter but most things don’t -> life is bearable and occasionally meaningful.

Wisdom is, in large part, differentiating what matters from what doesn’t.

Near the end of the movie Unbearable Lightness of Being, the protagonists Tomas and Tereza, despite the meaninglessness of life seem to have found happiness. Here is the penultimate scene.

[i] Milan Kundera, The Unbearable Lightness of Being (New York: Harper Perennial Modern Classics, 1999), 3.
[ii] Milan Kundera, The Unbearable Lightness of Being, 5.
[iii] Milan Kundera, The Unbearable Lightness of Being, 5.