>>2536677Philipp Mainländer critiques the moral quietism found in Schopenhauer's philosophy and early Buddhist thought, arguing that while these systems provide pathways for individual alleviation of suffering, they fall short of addressing the broader societal implications of existential suffering. He contends that such quietisms can perpetuate injustice by failing to empower those who lack the means to achieve personal moral development. For Mainländer, the ethical pursuit of personal goodness must be accompanied by a commitment to social justice, ensuring that all individuals have access to the education and resources necessary to develop an awareness of the lack of value of life.[21]: 237–238
Central to Mainländer's activism is the belief that a truly pessimistic ethics must advocate for the dismantling of social and political structures that perpetuate inequality and suffering. He argues that the pursuit of social and political equality is a natural extension of the compassion that arises from recognizing existence as fundamentally evil. This perspective leads him to champion communism and a "free love movement" (freie Liebe) as essential components of a just society. Mainländer envisions a political landscape where communal ownership and collective responsibility replace individualistic pursuits, thereby fostering an environment conducive to the renunciation of the will to life.[22]: 237–238
Through such a free love movement, sexual and marital relations are redefined outside of their traditional constraints, and thus Mainländer argues that by abolishing marriage and traditional sexual roles, individuals can free themselves from the repressive structures that bind them to procreation and societal expectations. This liberation is crucial for both men and women to gain autonomy over their bodies and lives, allowing and empowering them to pursue the path of contemplation, asceticism, chastity, and ultimately, the renunciation of being through suicide.[22]: 241 Mainländer views suicide not as an act of despair but as a rational choice that can alleviate suffering and serve as a profound expression of ethical virtue when approached with a clear understanding of the nature of existence.[22]: 236
In his view, communism serves as a vehicle for achieving social and economic equality, allowing individuals to transcend the selfish impulses inherent in the will to survive. By eliminating class distinctions and ensuring equal access to education and resources, Mainländer believes that society can cultivate a collective commitment to alleviating suffering. He posits that in a fully realized communist society, individuals would be liberated from the constraints of individual existence, enabling them to engage in acts of compassionate service to others, thus ensuring that all individuals have the opportunity to confront and alleviate the suffering that arises from existence.[22]: 235–243
For Mainländer, such a communist state represents the penultimate step of the will to death's metanarrative, where the satiation of all human desires leads to an understanding of the vanity and emptiness of existence (specifically, that the pleasures this satiation brings does not outweigh the negative value of existence), thus beginning a movement towards the extinction of humanity (and eventually of all matter in the universe).[23]: 115–116 [22]: 34–35
The politics of Mainländer may have played a profound role in the philosopher's suicide. Letters written to his sister, Minna Batz, imply that there was an indecision on his behalf as to whether suicide would be beneficial, or if he could work as a political leader in the Social Democratic Movement taking place within Germany at the time, in an effort to aid in accelerating society towards the aforementioned "final state." In a letter to his sister, he writes:[24]
If I am not to seek death with pleasure, after this fruit has ripened, lacking any motive, I must enter into the realm of social democracy, which will allow me to become exhausted and dazed, so as not to listen to the seductive voices of this longing for absolute rest, and to achieve redemption forever. […] Whether I shall prefer the repose of death to all this [active political life], and seal my doctrine with it, I do not know for the moment.