Author(s): Simon Critchley & David Hume

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We have to look suicide in the face, long and hard, and see what features, what profile, what inherited character traits and wrinkles emerge.' 'This book is not a suicide note. Ten days after Edouard Leve handed in the manuscript of Suicide to his publisher in 2007, he hanged himself in his apart- ment. He was 42. Two years after Jean Amery's On Suicide was published in 1976, the author took an overdose of sleeping pills. He was 65. In 1960, some eighteen years after Albert Camus had raised and - so he thought - resolved the question of suicide in The Myth of Sisyphus, he was killed in a car accident. He is alleged to have said that dying in a car crash is the most absurd of all deaths. The absurdity of his death is compounded by the fact he had an unused train ticket in his pocket. He was 46. Let me say at the outset, at the risk of disappointing the reader, that I have no plans to kill myself. just yet. Nor do I wish to join the chorus of those who proclaim loudly against suicide and claim that the act of taking one's own life is irresponsible and selfish, even shameful and cowardly, that people must stay alive whatever the cost. Suicide, in my view, is neither a legal nor moral offence, and should not be seen as such. My intention here is to simply try to understand the phenomenon, the act itself, what precedes it and what follows. I'd like to consider suicide from the point of view of those who have made the leap, or have come close to it - we might even find that the capacity to take that leap is what picks us out as humans. I want to look at suicide closely, carefully, and perhaps a little coldly, without immediately leaping to judgements or asserting moral principles like the right to life or death. We have to look suicide in the face, long and hard, and see what features, what profile, what inherited character traits and wrinkles emerge. Perhaps what we see when we look closely is our own distorted reflection staring back at us.'

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THOMAS'S REVIEW:
Whether life is worth living or not is not something that can be philosophically contested, but, if it is not worth living, whether suicide is justifiable and well as understandable is perhaps open to examination. Critchley interrogates the standard arguments against suicide and finds them unsupportable (in this he is much aided by an afterword from the ever-luminescent David Hume). The general argument in justification of suicide (or, rather, against the proscription of suicide) is one of what I would call ‘possessive individualism’, the assertion of the absolute freedom to dispose of oneself as one chooses. This argument leaves unexamined the easy belief that the bundle of impulses, tendencies and glimmerings of consciousness that we think of as ourselves in fact belong to or ‘are’ us, rather than being mere nodes in a field of impulses, tendencies and glimmerings and indivisible from the other nodes therein. In fact, we find ourselves constantly constrained by the wider consequences of an act of freedom to the extent that this freedom is not free, and thus suicide can never be merely the sovereign removal of oneself from the hole into which one had been consigned. From the individualistic point of view, suicide is both an assertion of oneself as the sole subject of one’s life and the relinquishment of oneself as the subject, a determination to be relieved of an unbearable subjectivity, to stop experiencing the story from the point of view of a character, to become, for the instant that the story ends, the reader of that story, a reader who will perish, as all readers do, in the cessation of the story. Critchley considers Cioran’s assertion that suicide is the recourse of optimists: “Is it not inelegant to abandon a world which has so willingly put itself at the service of our melancholy?”, and makes some concluding attempts to the effect that it is the fact that life is not worth living that makes life worth living. In this he strays near the philosophically unreachable consideration of suicide where it is not possible to make assertions without being at least judgemental if not insensitive. If there is an argument against suicide it is not that life is worth living, but, perhaps, a general one against the possessive individualism upon which our culture, and indeed modern consciousness, depends.

{THOMAS}