Because we walk tired it seems like a general theme

01 Aug

One of these small books that we read and discover incredible things, was the book of Kazuo Ishiguro, Nobel Prize for Literature in 2017, his booklet My Night in the Twentieth Century.

His speech at the Swedish Academy on receiving the award tells of his childhood in a district of England, his early works, the discovery of Marcel Proust, no doubt an influence on his novels, but something caught my attention, consider himself a tired writer.

He had already read in The Bournot Society of Byung-Chul Han’s exhaustion contemporary diseases such as depression, hyperactivity, Bournout Syndrome, anxiety and others that appear to be the landscape at the beginning of the twenty-first century.

Chul Han’s recipes are to try to regain the contemplative vitta, Edgar Morin will talk about conviviality and educate for life, but the bottom line is where this fatigue comes from.

The easy answer is technology and life runs from day to day, but the first is an easy answer to what has been going on for 20 years at most and the problem is earlier, the second is simplistic, perhaps for the early man In the last century, everyday life was rampant and convivial. In post-war Japan people took stress in electronic machines and the rhythm was not a shadow of what it is today.

At last it seems that there is a problem really in the background, and this is linked to human existence, we could be happy thinking about the future life after death, this is not enough today, we could be happy thinking about a good marriage and a good salary, this today is little , something else is missing.

Philosophy called this existential-ontological problem, religion and a part of the thinkers called the “secular” Nietzsche called nihilism, and before him Kiegaard asked why there is everything and not nothing, or ask about what is evil.

Kieekegaard wrote in his book Human Despair, see that this is from the nineteenth century, more precisely in 1849 under the pseudonym Anti-Climacus, where he states that the origin of despair lies in the imagination, where man can create a fantasy relationship with himself , and in my modest interpretation, precisely in the society that wanted to remove from the scene the imaginary, the fantasy and the beliefs, according to the Enlightenment all in the field of “superstition”.

Nietzsche would agree with the post-Manichean Augustine of Hippona in saying “what is done out of love is always beyond good and evil,” and, therefore, more than art, contemplation, and life itself, is Love that can give meaning to everything, and for this we need to have “soul”.

It is not something fundamentalist or purely religious, but it means recognizing that beyond the objective, the human, and the concrete, we need some deep meaning for life, and this must undoubtedly be somehow linked to an impossible concrete as anything that is intended to be objective: Love gives meaning to life.


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