Human Extinction and the Misanthropic Temptation

The ironic shadow cast by the light of self-awareness is the dark foreknowledge of that same self’s inescapable demise.  And yet, putting aside beliefs in an afterlife, we can find solace in knowing that we somehow continue through our children, our creative works, or our meaningful contributions to an enduring culture. What happens to that sense of continuity and meaning in the face the apocalyptic twins: the threats of nuclear war and ecocide?

To my mind, the possibility that humanity could cause its own extinction casts a dark shadow of radical discontinuity and meaninglessness. What are we to make of a species (even if only a small subset of that species) that sacrifices its future to the gods of profit, convenience, or military conquest? No wonder some of us succumb to the misanthropic temptation!

Source: The Voluntary Human Extinction MovementSource: Voluntary Human Extinction Movement   We can also play with the misanthropic temptation without succumbing to it. A sense of irony and dark humor can be therapeutic!

One reason I teach is to learn from my students—both the new ideas and the coping skills entailed in coming of age in a very messy world. Last week, they taught me a new word: eco-nihilism, the belief that if people cannot live in harmony with the Earth, we deserve to go extinct. As one student put it, “I’m at peace with human extinction; it would be for the greater good.”

I want to probe deeper: really? How can I be fully human while embracing our own collective demise—especially if I’m operating from a place of privilege? And who deserves extinction—the billions of people who will be hit hardest by climate disruption but who did virtually nothing to cause the problem? And how dare I say that I know what the future holds, and therefore exempt myself from responsibility?

I understand the temptation—sometimes our failings feel like too much to bear. Sometimes I need to retreat and as Wendell Berry says, “come into the peace of wild things” to regain my native vitality.  I’ve also come to recognize my misanthropy as a form of compensatory thinking, a cognitive sublimation of a far messier mélange of grief, guilt, fear, and anger. When I let my e-motions do what they’re designed to do—to literally move me—a different mode of thinking and therefore different actions emerge.

In those luminous moments of connection, I gladly yoke myself to the collective uprising that our country’s young poet Amanda Gorman calls a new form of Earthrise. Yes, we face an uncertain future but one thing is certain: we are alive now and can help shape that future!

Terror Management and Empathy

To the extent that I can accept terror management theory, I am appreciative it as an opportunity to feel more connected to other human beings. It is a comforting concept that we are all, in one or another way, reckoning with the inevitable negation of the self. I can more easily tolerate efforts people make to be “valuable participants in a meaningful universe” (Solomon et al., 39) when I choose to believe we are, at least fundamentally, up against this same reckoning. Terror management theory helped me to understand my disdain, and ultimately feel compassion for, the author of one of our readings by reminding me of our common ground: we are both trying to find meaning in the face of the Anthropocene.

Because the Anthropocene forces me to confront human caused extinction and death, it brings me to question many of my anthropocentric constructs of meaning and value. Thus, engaging the concept of “Anthropocene” represents both biological and ideological die-off. How can I be sure of my way of life when confronted with the destruction it necessitates? To tend to this profound discomfort, I gravitate toward a sense of purpose quite like the “natural transcendence” mentioned in The Worm at the Core (221). As the Anthropocene threatens my sense of belonging as a human, I find greater comfort in a sense of a more permanent “self” as a part of nature.

I was initially surprised by how angry I got while reading excerpts from Lynas’s The God Species. However, the lens of terror management theory provided a possible explanation for this anger – I see Lynas’s perspective as a threat to my “natural transcendence” worldview! Even the title poses a threat, as it suggests the omnipotence and immortality of humanity. His rhetoric about the “flaw” in natural systems (Lynas, 19) or his contention that “nature can no longer tame us” (8) represent, to me, a human-centric threat to the sense of meaning I have constructed. Faced with the same global crises, Lynas appears to have doubled down on human exceptionalism, whereas I’ve tried to refute it. I am grateful for terror management theory as a tool to expand my compassion for Lynas and others as we collectively reckon with death in the Anthropocene.

Image Source: https://www.mindful.org/are-you-really-available-for-connection/

Works Cited

Lynas, Mark. The God Species: Saving the Planet in the Age of Humans. National Geographic, 2011.

Solomon, Sheldon, et al. The Worm at the Core: On the Role of Death in Life. Penguin Books, 2016.