I swing like a kid
and fall like an adult;
cry tears of gratitude
and pray in smiles;
hug and love, and later
hide under the covers;
wildly and humbly living
from dawn to the stars,
and ever back again.
~Terri Guillemets, "The chaos-harmony of life," 2002 #infj
I do like a little bit of butter to my bread.
Life winks as it passes me by
And is gone before my own blink of eye.
Literature is mostly about having sex and not much about having children; life is the other way around.
We know them. We depend on them. We call them out on cold, rainy nights. Now, college professor Sarah Adams tells us why her life philosophy is built around being cool to the pizza delivery dude.
~Hans Christian Andersen
When I stand before God at the end of my life, I would hope that I would not have a single bit of talent left, and could say, "I used everything you gave me." ~Erma Bombeck
[A]ll life budding like a rose and sparkling like its dew.
Principle 1: Coolness to the pizza delivery dude is a practice in humility and forgiveness. I let him cut me off in traffic, let him safely hit the exit ramp from the left lane, let him forget to use his blinker without extending any of my digits out the window or towards my horn because there should be one moment in my harried life when a car may encroach or cut off or pass and I let it go. Sometimes when I have become so certain of my ownership of my lane, daring anyone to challenge me, the pizza dude speeds by me in his rusted Chevette. His pizza light atop his car glowing like a beacon reminds me to check myself as I flow through the world. After all, the dude is delivering pizza to young and old, families and singletons, gays and straights, blacks, whites and browns, rich and poor, vegetarians and meat lovers alike. As he journeys, I give safe passage, practice restraint, show courtesy, and contain my anger.
Although many people would welcome life extension and age-retardation technologies, some philosophers suspect that those technologies will not bring true happiness and meaning of life to humans.
I think his argument is flawed; however, I highly appreciate that he has reintroduced one of the most important issues in philosophy of life into analytic philosophy.
I have argued that there is a layer in the meaning in life that cannot be compared with anything, and I have called it “the heart of the meaning in life.” And my approach is different even from subjectivism in that I argue that the heart of meaning in life cannot be legitimately applied to another person’s subjective meaning in life(5).
For example, Hans Jonas and Leon Kass argue that in the age of super life extension our lives will become superficial ones, and we will lose meaning of life because our lives can become meaningful only when they are limited and not indefinite in this world.
In the field of analytic philosophy, there has not been so much philosophical research on meaning of/in life, however, important works are now beginning to emerge and attract readers.
And in 2017, we published a special issue entitled Nihilism and the Meaning of Life: A Philosophical Dialogue with James Tartaglia, which deals with James Tartaglia’s book Philosophy in a Meaningless life (Bloomsbury, 2016).
Hence, I proposed to establish “philosophy of life” as an academic discipline, and started publishing a peer-reviewed open access journal entitled Journal of Philosophy of Life in 2011.
In modern European philosophy, dignity has been considered to be found in a person’s rationality, not a person’s body, and this idea created the personhood argument in bioethics, which insists that only the person who has self-consciousness and rationality has the right to life.
Hadot attempts to recapture the early understanding of the study of philosophy as an entry into a mode de vie, a way of life richly satisfying and personally rewarding.
It is clear beyond doubt that philosophies motivated by a keen interest in the phenomenon and concept of life had appeared in the age of ancient Greece, and other parts of the ancient world such as India and China.