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Bahnsen
Since the real dialectic shows that contradiction is irresolvable and the source of all suffering, it provides the basis for a complete pessimism (50). Redemption, it seems, lies in nothing more than abandoning all hope in redemption.
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On several occasions Bahnsen criticizes Schopenhauer’s ethic of resignation and withdrawal. Fate can be so cruel to us that it destroys the inner world into which Schopenhauer and the Stoics advise us to withdraw. That inner world is no refuge because it is not immune from tragic conflict. We are often torn between opposing duties, so that the most conscientious and noble person becomes vulnerable and even his sanity threatened. It was all well and good for Schopenhauer to preach withdrawal and resignation; he was a hermit who had few responsibilities toward others; but most of us are caught in the web of life and have obligations that make it impossible for us to do anything but act.
there is nothing real but pain, which is the axis around which the world turns (6)
The fact that tragedy is inescapable and inevitable, Bahnsen argues, has an important consequence for pessimism: it shows that there really cannot be, pace Schopenhauer, Hartmann and Mainlander, redemption (53,124). Their ethics of redemption is based
on the false assumption that we can somehow escape the world, whether it be through aesthetic contemplation, asceticism or suicide. But tragedy shows us that we are inevitably and inextricably caught in the drama of the world. When we must often prove our integrity by struggling against trying and demeaning circumstances, and when we have obligations and commitments to others and to the community as a whole, we cannot escape into another world or even annihilate ourselves. No, we are trapped here in this world; we must take a stand, fight and suffer the consequences
There is, then, no redemption, no reconciliation, in Bahnsen’s deeply tragic view of the world. This is not to say, however, that his worldview is grim or sad. For Bahnsen still offers some relief from all the suffering and tragedy of life. That relief comes from humour, in learning how to laugh at ourselves and our predicament. Humour makes us recognize our predicament and powerlessness but it also allows us to stand above it (107). By laughing at our situation we abstract and detach ourselves from it, and so escape, if only momentarily, from the fate and weight pressing down upon us. Although Bahnsen bids us to appreciate the role of humour in bearing the tragedy of life, he is at pains to insist that it still brings no redemption (123). It offers no enduring remedies, no fail safe recipes to escape from the suffering and moral dilemmas of life; its only power is to lighten the load and to prepare us for even more to come.
“Man is only a self-conscious nothingness”
Julius Bahnsen
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