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Martin Hägglund - This Life: Secular Faith and Spiritual Freedom

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Martin Hägglund This Life: Secular Faith and Spiritual Freedom
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A profound, original, and accessible book that offers a new secular vision of how we can lead our lives. Ranging from fundamental existential questions to the most pressing social issues of our time, This Life shows why our commitment to freedom and democracy should lead us beyond both religion and capitalism.In this groundbreaking book, the philosopher Martin Hgglund challenges our received notions of faith and freedom. The faith we need to cultivate, he argues, is not a religious faith in eternity but a secular faith devoted to our finite life together. He shows that all spiritual questions of freedom are inseparable from economic and material conditions. What ultimately matters is how we treat one another in this life, and what we do with our time together.Hgglund develops new existential and political principles while transforming our understanding of spiritual life. His critique of religion takes us to the heart of what it means to mourn our loved ones, be committed, and care about a sustainable world. His critique of capitalism demonstrates that we fail to sustain our democratic values because our lives depend on wage labor. In clear and pathbreaking terms, Hgglund explains why capitalism is inimical to our freedom, and why we should instead pursue a novel form of democratic socialism.In developing his vision of an emancipated secular life, Hgglund engages with great philosophers from Aristotle to Hegel and Marx, literary writers from Dante to Proust and Knausgaard, political economists from Mill to Keynes and Hayek, and religious thinkers from Augustine to Kierkegaard and Martin Luther King, Jr. This Life gives us new access to our pastfor the sake of a different future.Gives fresh philosophical and political vitality to a longstanding question... Much in the book will resonate with a democratic left that has gained strength in the seven-plus years since Occupyin Black Lives Matter and the Sanders campaign, in the vision of the Green New Deal, in the Fight for $15 and in North Carolinas Moral Mondays. This Life attempts to deepen the philosophical dimension of this left and to anchor its commitments in a larger inquiry: What kind of political and economic order can do justice to our mortality, to the fact that our lives are all we have?. . .This Life presents a vital alternative. The New Republic Martin Hgglunds This Life is a splendid primer on the importance of authentic freedom. Yanis Varoufakis, Former Greek Minister of Finance and bestselling author of Adults in the RoomArriving at a moment of widespread intellectual and political disorientation, This Life is a timely, profoundly ambitious attempt to fashion a new foundation for personal and collective existence. Hgglund argues that a return to Marxs radical materialism does not have to signal a loss of spirituality or contempt for democracy, but something like the opposite: a truly secular faith in a redemptive realm of freedom. Stephen Greenblatt, National Book Award and Pulitzer Prize-winning author of The Swerve: How the World Became ModernThis Life is an audacious, ambitious, and often maddening tour de force. . .Its iconoclasm and sweep provide an example of what intellectual activity can and should look like in an era of emergency. . .We need a vision of justice that is plausible and compelling enough to organize our efforts. Hgglunds book provides one. After a half century of anti-utopian suspicion, This Life calls us back to a nearly forgotten style of thinking and imagining. . .Hgglund is right that time is our most precious resource. The Boston ReviewThis is a rare piece of work, the product of great intellectual strength and moral fortitude. The writing shows extraordinary range and possesses an honesty and fervor which is entirely without cynicism. Beneath Hgglunds affirmation of secular faith and a life-defining commitment is a compelling reworking of the early Heideggers existential analytic, especially his understanding of finitude and ecstatic temporality. With the great difference that this is a distinctly leftist project, where secular faith leads to spiritual freedom which is understood as a Hegelian-Marxist affirmation of democratic socialism. Hgglund is a genuine moralist for our times, possessed of an undaunted resoluteness and a fierce commitment to intellectual probity. Maybe hes the philosophical analogue to Karl Ove Knausgaard. Simon Critchley, curator for The New York Times The Stone and author of Tragedy, the Greeks, and UsHgglund shows with real originality why the moral concern that underlies religious faith has always been a hope for the perpetuation of life on earth. Stringent, lucid, and urgent in its appeal for a politics equal to the prospect of climate disaster, This Life is both an argument and a summons. David Bromwich, Sterling Professor at Yale University and author of Moral ImaginationMartin Hgglund is the most important young philosopher in America, whose work on time has already made an immense impression in academic circles. Now he has chosen to address a broad audience, in a work of immaculate clarity. When this powerful and moving book reaches a wide readership, it will, I think, have profound practical as well as theoretical consequences for the discussions that are raging on every side around questions of religious belief and the future of democracy. Richard Klein, Professor Emeritus at Cornell and bestselling author of Cigarettes Are Sublime By far the most profound, thoughtful, compelling, and insightful book I have ever read on the topic of immortality, and the problematic implications of the religious fixation on eternal life. For a secular person--or anyone who wants to understand the secular worldview--this book is essential reading. . .Hgglund plumbs its depths like no one has ever before. Phil Zuckerman, Psychology Today As timely as a work of philosophy could be these days. Booklist, starred review A densely argued critique of religion and capitalism . . . An impassioned and erudite proposal for vast systemic changes. Kirkus ReviewsMartin Hgglund is a professor of comparative literature and humanities at Yale University. A member of the Society of Fellows at Harvard University, he is the author of three highly acclaimed books, and his work has been translated into eight languages. In his native Sweden, he published his first book, Chronophobia, at the age of twenty-five. His first book in English, Radical Atheism, was the subject of a conference at Cornell University and a colloquium at Oxford University. His most recent book, Dying for Time: Proust, Woolf, Nabokov, was hailed by the Los Angeles Review of Books as a revolutionary achievement. He was awarded a Guggenheim Fellowship in 2018. He lives in New York City.

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ALSO BY MARTIN HGGLUND

Dying for Time: Proust, Woolf, Nabokov

Radical Atheism: Derrida and the Time of Life

Kronofobi: Esser om tid och ndlighet

Copyright 2019 by Martin Hgglund All rights reserved Published in the United - photo 1

Copyright 2019 by Martin Hgglund

All rights reserved. Published in the United States by Pantheon Books, a division of Penguin Random House LLC, New York, and distributed in Canada by Random House of Canada, a division of Penguin Random House Canada Limited, Toronto.

Pantheon Books and colophon are registered trademarks of Penguin Random House LLC.

A portion of chapter 2 first appeared, in slightly different form, as Knausgaards Secular Confession in boundary 2 (www.boundary2.org) on August 23, 2017.

Library of Congress Cataloging-in-Publication Data

Name: Hgglund, Martin, author.

Title: This life : secular faith and spiritual freedom / Martin Hgglund.

Description: New York : Pantheon Books, 2019. Includes bibliographical references and index.

Identifiers: LCCN 2018029429. ISBN 9781101870402 (hardcover : alk. paper). ISBN 9781101870419 (ebook).

Subjects: LCSH: Finite, The. Meaning (Philosophy). Secularism.

Classification: LCC BD411 .H34 2019 | DDC 110dc23 | LC record available at lccn.loc.gov/2018029429

Ebook ISBN9781101870419

www.pantheonbooks.com

Cover image: Margate, from the Sea (detail) by Joseph Mallord William Turner. Photo National Gallery, London/Art Resource, N.Y.

Cover design by Kelly Blair

v5.4

ep

For my friend

Niklas Brismar Plsson

with whom all time is free time

If I were in heaven, Nelly, I should be extremely miserable.I dreamt, once, that I was there.Heaven did not seem to be my home; and I broke my heart with weeping to come back to earth; and the angels were so angry that they flung me out, into the middle of the heath on the top of Wuthering Heights, where I woke sobbing for joy.

EMILY BRONT, Wuthering Heights

Contents
Introduction
I

My family comes from northern Sweden. The house where my mother was born, and where I have spent every summer of my life, is on the Baltic Sea. The dramatic landscapewith its sweeping forests, ragged mountains, and tall cliff formations looming over the seais carved out by the descent of the ice from the last glacial period, twelve thousand years ago. The land is still rising, the retreat of the glaciers allowing further parts of the landscape to emerge. What used to be the sandy bottom of the sea when my mother was a child is now part of our garden. The rocks under my feet are a reminder of the geological time in which we are but a speck. Being there, the brevity of my life is made salient by the forms of time to which I am recalled. As I step into the house where my grandmother lives, I can see our family tree on the wallfragile lines of farmers and rural workers reaching back into the sixteenth century. As I climb the mountains that rise out of the ocean, I can see the scale of glacial time, still forming the landscape in which we find ourselves.

To return to my family house is to be reminded of how my life is dependent on history: both the natural history of evolution and the social history of those who came before me. Who I can be and what I can do is not generated solely by me. My life is dependent on previous generations and on those who took care of me, with all of us in turn dependent on a history of the Earth that so easily could have been different and that might never have brought any of us into being.

Moreover, my life is historical in the sense that it is oriented toward a future that is not given. The worlds of which I am a part, the projects I sustain and that sustain me, can flourish and change in a dynamic way, but they can also break apart, atrophy, and die. The worlds that open up through my family and friends, the projects that shape my work and political commitments, carry the promise of my life but also the risk that my life will be shattered or fail to make sense. In a word, both my life and the projects in which I am engaged are finite.

To be finite means primarily two things: to be dependent on others and to live in relation to death. I am finite because I cannot maintain my life on my own and because I will die. Likewise, the projects to which I am devoted are finite because they live only through the efforts of those who are committed to them and will cease to be if they are abandoned.

The thought of my own death, and the death of everything I love, is utterly painful. I do not want to die, since I want to sustain my life and the life of what I love. At the same time, I do not want my life to be eternal. An eternal life is not only unattainable but also undesirable, since it would eliminate the care and passion that animate my life. This problem can be traced even within religious traditions that espouse faith in eternal life. An article in U.S. Catholic asks: Heaven: Will It be Boring? The article answers no, for in heaven souls are called not to eternal rest but to eternal activityeternal social concern. Yet this answer only underlines the problem, since there is nothing to be concerned about in heaven. Concern presupposes that something can go wrong or can be lost; otherwise we would not care. An eternal activityjust as much as an eternal restis of concern to no one, since it cannot be stopped and does not have to be maintained by anyone. The problem is not that an eternal activity would be boring but that it would not be intelligible as my activity. Any activity of mine (including a boring activity) requires that I sustain it. In an eternal activity, there cannot be a person who is boredor involved in any other waysince an eternal activity does not depend on being sustained by anyone.

Far from making my life meaningful, eternity would make it meaningless, since my actions would have no purpose. What I do and what I love can matter to me only because I understand myself as mortal. The understanding of myself as mortal does not have to be explicit and theoretical but is implicit in all my practical commitments and priorities. The question of what I ought to do with my lifea question that is at issue in everything I dopresupposes that I understand my time to be finite. For the question of how I should lead my life to be intelligible as a question, I have to believe that I will die. If I believed that my life would last forever, I could never take my life to be at stake and I would never be seized by the need to do anything with my time. I would not even be able to understand what it means to do something sooner rather than later in my life, since I would have no sense of a finite lifetime that gives urgency to any project or activity.

The sense of my own irreplaceable life, then, is inseparable from my sense that it will end. When I return to the same landscape every summer, part of what makes it so poignant is that I may never see it again. Moreover, I care for the preservation of the landscape because I am aware that even the duration of the natural environment is not guaranteed. Likewise, my devotion to the ones I love is inseparable from the sense that they cannot be taken for granted. My time with family and friends is precious because we have to make the most of it. Our time together is illuminated by the sense that it will not last forever and we need to take care of one another because our lives are fragile.

The sense of finitudethe sense of the ultimate fragility of everything we care aboutis at the heart of what I call secularfaith. To have secular faith is to be devoted to a life that will end, to be dedicated to projects that can fail or break down. Ranging from the concrete (how we approach funerals) to the general (what makes a life worth living), I will show how secular faith expresses itself in the ways we mourn our loved ones, make commitments, and care about a sustainable world. I call it

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