The Quest for Truth and the Meaning of Life

Let us explore a number of cardinal facts and logical assumptions based on facts.

1. The observable universe is the obvious manifestation of a tendency toward order. Ordered things and beings (that show their attraction for a particular inert or living state), ordered behaviors and thoughts (that aim at specific achievements and feelings in preference to others), all this testifies to the tendency in question, which can be called the principle of universal order. The oneness of this principle is not merely nominal. It is fundamental, as demonstrated by the unitary if complex human nature, which comprises every physical and nonphysical aspect of the observable universe.
2. The observation of the universe relates to observers: humans, in the present instance. It is limited to the observable manifestations of this universe, or provides a basis for knowledge only within the limits of these manifestations. Everything beyond these limits – that is, everything that is not observably manifest – transcends our ability to know it. Nevertheless, as Kant pointed out, our inability to know it does not suppress our curiosity. Whereas some accept the limits of knowledge, many don’t. Their effort to penetrate the transcendental mystery ought to yield nothing except fancy.
3. There are, however, various degrees of fancy. At one extreme, fancy is grossly unfounded or rests on the highly suspicious claims of inspired visionaries regarding the great beyond. At the other extreme, fancy is very much tempered with reason. It is reminiscent of poetry, which assimilates certain things to kindred things through metaphors and similes. Take for example the predictions of learned and intuitive futurists about the distant future of humanity. They clearly overstep the limits of knowledge, and yet they are believable to the extent that they are conceivable, given the way this knowledge represents humans and the world they inhabit. Take also for example the conjectures of learned and intuitive philosophers about the intimate nature of nonhuman beings or things beyond their observable characteristics. Like the above-mentioned predictions, they clearly overstep the limits of knowledge, and yet they are believable to the extent that they are conceivable, given the way this knowledge represents humans and nonhuman beings or things.
4. With respect to our human nature, observations include introspections and reveal both the spiritual and material aspects of this nature. Since we measure the value of life in terms of pleasure (sensual, intellectual, or moral), it is safe to say that the spiritual aspect is preeminent. By underscoring the pleasure principle in moral matters, I imply that even the most edifying proof of nobility comprises an element of self-interest. Indeed, nobility is an ideal in the pursuit of which the noble soul takes pleasure – not the low sort of pleasure that one derives from such activities as feasting on a palatable dish or having intercourse with a seductive lover, but the most elevated sort. Therefore, self-interest and nobility are not mutually exclusive. When they come together, the former is exalted by the latter.
5. As we fathom our human nature, we ultimately acknowledge the principle of universal order as the essence of our being, which can normally acquire habits – of thought or behavior – that are conducive to well-being. And so gratitude adds to the acknowledgment, though misery may reverse this attitude when it plagues us despite ourselves.

Why such misery? There is no answer to this question. We can ascertain the possibility of misery; we cannot explain it. Saying that the principle of universal order is such as to permit the occurrence of misery is like saying that misery is because it can be, which is no explanation. In short, misery is a mystery; and the best we can do is fight and overcome it, or resign ourselves to it when it is insuperable.

Actually, we can do better. We can regard misery as a precious opportunity for courage and merit, whereas an absolutely blissful and effortless life would require no courage and hence afford no merit.

But what about extreme cases where we are truly miserable and helpless? We can then take comfort from the knowledge that the principle of universal order is the essence of our being. Each of us is a single human incarnation of this principle among countless other like incarnations, which offer the prospect of a meritorious happiness through considerable effort.