Abstract
In a paper published recently in this journal, Buben attempted to show the philosophical relevance of Unamuno’s philosophical works when addressing the current debate on whether an endless existence would be something desirable—a debate which is nowadays commonly known as “The Makropulos Debate” since it was Bernard Williams’s “The Makropulos Case: Reflections on the Tedium of Immortality” (1973) that aroused interest in this question among contemporary analytic philosophers. Unfortunately, Buben’s paper fails to capture or even outline the reasoning behind Unamuno’s claim that we all naturally (and so, inevitably) long for an endless existence —and consequently it also fails to clarify how Unamuno’s position may (if so) contribute to the current philosophical debate on the question as to whether an endless existence would be something desirable. In this paper I will point out that Unamuno’s affirmation that we all, without exception, long for an endless existence is grounded in his metaphysical claim that the most basic and natural inclination of all singular things is to increase their own singularity. In doing so, I will also be showing that Unamuno’s proposal is not philosophically relevant when addressing the current debate on the question as to whether living an endless existence would be something desirable.
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Notes
In turn, Bernard Williams’s paper takes its name from Karel Čapek’s theatre play Věc Makropulos (The Makropulos Case), first performed in November 1922 in the Vinohrady Theatre in Prague.
For a detailed and systematic analysis of Unamuno’s notion of religious faith and the reasoning he offers in defense of it, see Oya (2020a).
This is what is behind Unamuno’s repeated emphasis on his being incapable of stopping longing for an endless existence. Such longing for an endless existence is an essential, and so inalienable and thus non-voluntary, part of our own natural constitution—which means that, according to Unamuno, there is no possibility of not having that longing. Those who deny longing for an endless existence are simply attempting to deceive themselves by pretending to silence the essential part of their own natural condition—which is why Unamuno calls them “hipócritas” (“hypocrites”) (Unamuno, 1913a [1972], p. 21 [Unamuno, 1913b [1966], p. 119]).
References
Buben, A. (2021). Unamuno on making oneself indispensable and having the strength to long for immortality. International Journal for Philosophy of Religion, 90, 133–148. https://doi.org/10.1007/s11153-021-09794-y.
Oya, A. (2020a). Unamuno’s Religious Fictionalism. Palgrave Macmillan.
Oya, A. (2020b). Nietzsche and Unamuno on Conatus and the Agapeic Way of Life. Metaphilosophy, 51(2–3), 303–317.
Oya, A. (2020c). Unamuno and James on Religious Faith. Teorema, 39(1), 85–104.
Unamuno, M. (1913a [1972]). The Tragic Sense of Life in Men and Nations. In A. Kerrigan (Ed. and trans.), The Selected Works of Miguel de Unamuno (Vol. 4, pp. 3–358). Princeton: Princeton University Press.
Unamuno, M. (1913b [1966]). Del sentimiento trágico de la vida en los hombres y en los pueblos. In M. García Blanco (Ed.), Miguel de Unamuno: Obras ‘Meditaciones y ensayos espirituales’completas (Vol. VII, pp. 109–302). Madrid: Escelicer.
Williams, B. (1973). The Makropulos Case: Reflections on the Tedium of Immortality. In B. Williams (Ed.), Problems of the Self: Philosophical Papers 1956–1972 (pp. 82–100). Cambridge: Cambridge University Press.
Funding
This work is funded by national funds through Fundação para a Ciência e a Tecnologia (FCT) under the Projects 2020.01635.CEECIND and UIDB/00183/2020.
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Oya, A. Unamuno and the Makropulos Debate. Int J Philos Relig 91, 111–114 (2022). https://doi.org/10.1007/s11153-021-09813-y
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DOI: https://doi.org/10.1007/s11153-021-09813-y