I.
In Margaret Atwood’s novel Bodily Harm, the main character Rennie contemplates a thought-provoking graffiti message she once encountered: “Life is simply another sexually transmitted social disease.” This sentiment echoes the worldview of Rust Cohle, the philosophical detective in the first season of HBO’s True Detective (2014).
As Cohle (portrayed by Matthew McConaughey) and his partner Marty Hart (played by Woody Harrelson) navigate a desolate Louisiana landscape to investigate a brutal murder, Cohle shares his dark philosophical beliefs when prompted by Hart. He suggests that human self-awareness is a tragic anomaly in evolution, proposing that it would be more dignified for humanity to cease reproduction and accept extinction rather than persist in a flawed world.
Cohle’s anti-natalist perspective advocates for refraining from procreation to prevent further suffering. This philosophical stance argues that the inherent harm of existence outweighs any value in human life, advocating for controlled extinction as a means to eliminate suffering and transition into a lifeless existence.
The anti-natalist ideology resonates with historical literary and philosophical works like Sophocles’ Oedipus at Colonus and Nietzsche’s The Birth of Tragedy, which contemplate the idea that non-existence might be preferable to the struggles of life. This challenges conventional optimism and emphasizes the grim notion that life itself is a tragic error.
While anti-natalism presents a radical critique of existence, it overlooks the complexities of human suffering, social disparities, and the nuances of joy and contentment. By focusing on universal suffering, it fails to account for individual experiences shaped by factors such as class, race, and gender.
Moreover, anti-natalism’s proposition of human extinction as a solution to ecological issues, as advocated by movements like the Voluntary Human Extinction Movement and the Church of Euthanasia, raises ethical concerns regarding the worth of human life in the context of planetary well-being. Patricia MacCormack’s The Ahuman Manifesto explores the concept that human extinction could be a liberating gesture for the natural world, challenging human-centered views and advocating for a radical shift in perspective.
By examining the intersections of anti-natalism, queer theory, and ecological activism, it becomes apparent that rejecting the notion of a future and embracing negativity pose both philosophical and political challenges. While these ideologies critique the current state of affairs and imagine alternative futures, they risk descending into nihilism and offering insufficient solutions for collective advancement.
II.
The concept of ecological anti-natalism, exemplified by movements such as the Voluntary Human Extinction Movement and the Church of Euthanasia, argues that human extinction is essential for the thriving of all life on Earth. Advocates of this ideology view human presence as harmful to nature, promoting actions like suicide, abortion, and refraining from reproduction to safeguard the planet from ecological harm.
In The Ahuman Manifesto by Patricia MacCormack, the idea that human extinction is not just logical but also ethically necessary to free the natural world from human exploitation is explored. This challenges anthropocentric perspectives and presents self-extinction as a radical act of ecological awareness.
The link between ecological anti-natalism and Lee Edelman’s No Future thesis sheds light on the critique of reproductive futurism and the societal emphasis on children as symbols of hope and continuity. Edelman advocates for an anti-natal and anti-social position that prioritizes pleasure and the death instinct over traditional notions of progress and reproduction.
However, these radical viewpoints face criticism for their rejection of the future and their potential to reinforce nihilism and political inaction. By challenging conventional ideas of optimism and progress, these ideologies risk neglecting the complexities of human desires, pleasures, and the potential for collective change.
III.
Contemplating human extinction, whether from an individual or ecological standpoint, raises profound questions about the value of life, the ethics of procreation, and the future of humanity in relation to the natural environment. While anti-natalist philosophies challenge established beliefs and offer alternative views on existence, they also confront inherent contradictions and limitations in addressing the intricacies of human existence and societal frameworks.
The inclination towards human self-extinction, whether motivated by ecological considerations or existential reflections, mirrors a broader cultural trend of questioning the impact of human activities on the planet and the ethical consequences of continued survival in a shifting world. These philosophical explorations into life, death, and meaning prompt critical evaluation of the values that underlie human societies and the potential for radical change in response to ecological crises and existential quandaries.