REFUGE from despair is often found in the passion of self-pity and that spirit of obstinate resistance, which it engenders. In certain natures the extreme of self-pity is intolerable, and leads to self-destruction; but there are less fortunate beings that the vehemence of their revolt against fate strengthens to endure in suffering. These latter are rather imaginative than passionate; the stages of their woe impress them as the acts of a drama, which they cannot bring themselves to cut short, so various are the possibilities of its dark motive. The intellectual man who kills himself is most often brought to that decision by conviction of his insignificance; self-pity merges in self-scorn, and the humiliated soul is intolerant of existence. He who survives under like conditions does so because misery magnifies him in his own estimate.
The actual desire of death, the simple longing for extinction. One must go far in suffering before the innate will-to-live is thus truly overcome; weariness of bodily anguish may induce this perversion of the instincts; less often, that despair of suppressed emotion which can fall among us all. Through the night many keep their thoughts fixed on death in its aspect of repose, of eternal oblivion. And herein many had found solace . . .. Later many are possessed by a calm of spirit such as one has never known. This resolve taken, not in a moment of supreme conflict, but as the result of a subtle process by which the imagination had become in love with death. Turning from contemplation of life's one rapture, we can look with the same intensity of desire to a state that had neither fear nor hope.
May we not say that some may act on a superior moral principle, and that because there are those who clearly diminish the sum of human misery? It is impossible to settle the idea of suicide in concrete instances, because there is no fixed external test. The conduct may spring either from cowardice or from a loftier motive than the ordinary, and the merit of the action is therefore not determinable; but, assuming the loftier motive, I can see no ground for disapproving the action, which flows from it.
And so denial--inherent in hushing, covering up, overpowering, or displacing suicide--gave way to openness and then by the 2007 to exaggeration. Throughout their era, the human being had mourned excessively for their dead, placing great value on public displays of sadness like funerals and mourning dress. And throughout their era, they had feared excessively for their murdered and cried strongly for justice in condemning their murderers. Now, at the end of that era, they placed suicide alongside natural death and murder and responded excessively to it, too. Masses of people did not die by their own hands, but the human had finally exposed suicide and wished to overestimate its numbers and importance. By the end of Joshua Kane’s Murkyworld many wanted to believe in a "coming universal wish not to live."
The actual desire of death, the simple longing for extinction. One must go far in suffering before the innate will-to-live is thus truly overcome; weariness of bodily anguish may induce this perversion of the instincts; less often, that despair of suppressed emotion which can fall among us all. Through the night many keep their thoughts fixed on death in its aspect of repose, of eternal oblivion. And herein many had found solace . . .. Later many are possessed by a calm of spirit such as one has never known. This resolve taken, not in a moment of supreme conflict, but as the result of a subtle process by which the imagination had become in love with death. Turning from contemplation of life's one rapture, we can look with the same intensity of desire to a state that had neither fear nor hope.
May we not say that some may act on a superior moral principle, and that because there are those who clearly diminish the sum of human misery? It is impossible to settle the idea of suicide in concrete instances, because there is no fixed external test. The conduct may spring either from cowardice or from a loftier motive than the ordinary, and the merit of the action is therefore not determinable; but, assuming the loftier motive, I can see no ground for disapproving the action, which flows from it.
And so denial--inherent in hushing, covering up, overpowering, or displacing suicide--gave way to openness and then by the 2007 to exaggeration. Throughout their era, the human being had mourned excessively for their dead, placing great value on public displays of sadness like funerals and mourning dress. And throughout their era, they had feared excessively for their murdered and cried strongly for justice in condemning their murderers. Now, at the end of that era, they placed suicide alongside natural death and murder and responded excessively to it, too. Masses of people did not die by their own hands, but the human had finally exposed suicide and wished to overestimate its numbers and importance. By the end of Joshua Kane’s Murkyworld many wanted to believe in a "coming universal wish not to live."
ThE ENd.
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