Let us explore a number of cardinal facts and logical assumptions based on facts.

1) The observable universe is obvious manifestation of a tendency toward order. Ordered things and beings (that show their attraction for a particular inert or living state), ordered behaviors and thoughts (that aim at specific achievements and feelings in preference to others), all this testifies to tendency in question, which can be called principle of universal order. The oneness of this principle is not merely nominal. It is fundamental, as demonstrated by unitary if complex human nature, which comprises every physical and nonphysical aspect of observable universe.

2) The observation of universe relates to observers: humans, in present instance. It is limited to observable manifestations of this universe, or provides a basis for knowledge only within limits of these manifestations. Everything beyond these limits – that is, everything that is not observably manifest – transcends our ability to know it. Nevertheless, as Kant pointed out, our inability to know it does not suppress our curiosity. Whereas some accept limits of knowledge, many don’t. Their effort to penetrate transcendental mystery ought to yield nothing except fancy.

3) There are, however, various degrees of fancy. At one extreme, fancy is grossly unfounded or rests on highly suspicious claims of inspired visionaries regarding great beyond. At other extreme, fancy is very much tempered with reason. It is reminiscent of poetry, which assimilates certain things to kindred things through metaphors and similes.

Take for example predictions of learned and intuitive futurists about distant future of humanity. They clearly overstep limits of knowledge, and yet they are believable to extent that they are conceivable, given way this knowledge represents humans and world they inhabit. Take also for example conjectures of learned and intuitive philosophers about intimate nature of nonhuman beings or things beyond their observable characteristics. Like above-mentioned predictions, they clearly overstep limits of knowledge, and yet they are believable to extent that they are conceivable, given way this knowledge represents humans and nonhuman beings or things.

4) With respect to our human nature, observations include introspections and reveal both spiritual and material aspects of this nature. Since we measure value of life in terms of pleasure (sensual, intellectual, or moral), it is safe to say that spiritual aspect is preeminent.

By underscoring pleasure principle in moral matters, I imply that even most edifying proof of nobility comprises an element of self-interest. Indeed, nobility is an ideal in pursuit of which noble soul takes pleasure – not low sort of pleasure that one derives from such activities as feasting on a palatable dish or having intercourse with a seductive lover, but most elevated sort. Therefore, self-interest and nobility are not mutually exclusive. When they come together, former is exalted by latter.

5) As we fathom our human nature, we ultimately acknowledge principle of universal order as essence of our being, which can normally acquire habits – of thought or behavior – that are conducive to well-being. And so gratitude adds to acknowledgment, though misery may reverse this attitude when it plagues us despite ourselves.

Why such misery? There is no answer to this question. We can ascertain possibility of misery; we cannot explain it. Saying that principle of universal order is such as to permit occurrence of misery is like saying that misery is because it can be, which is no explanation. In short, misery is a mystery; and best we can do is fight and overcome it, or resign ourselves to it when it is insuperable.

Actually, we can do better. We can regard misery as a precious opportunity for courage and merit, whereas an absolutely blissful and effortless life would require no courage and hence afford no merit.

But what about extreme cases where we are truly miserable and helpless? We can then take comfort from knowledge that principle of universal order is essence of our being. Each of us is a single human incarnation of this principle among countless other like incarnations, which offer prospect of a meritorious happiness through considerable effort.

Laurent Grenier’s writing career spans over twenty years. During this time he has broadened and deepened his worldview, by dint of much reflection and study, and in the end has crafted A REASON FOR LIVING, his best work to date.

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