"But it was not a star, it was falling, a bright angel of death"
--Gravity's Rainbow

I think this line does a nice job of summing up the terrifying reversal (indeed, the arc of gravity's rainbow itself) that the novel seems to be about. What if our greatest hopes, dreams, and desires are merely the masks of a death wish? Is there a way out? Hopefully I'll be able to post more on this later...(finals week)

Surely, you can't doubt for one minute the fact that we live in the best of all possible worlds?

Schopenhauer, 1823:

If at times I have felt unhappy, then this has been largely due to a mistaken identity: on those occasions I regarded myself as someone other than who I am, and lamented that person's misfortune: e.g. a Privatdozent who is not made a professor and has no audience, or one of whom a philistine here speaks ill or a gossip there talks scandal, or the defendent in that bodily injury suit, or the lover whom the girl he particularly wants rejects, or the patient housebound by his illness...I was not any of these, all this is alien material from which, at best, the coat was made which I wore for a while and then took off in favour of another. But who am I really? He who wrote the World as Will and Representation...That is who I am, and what could challenge that man in the years he still draws breath?

Try to look past, if you can, the burst of ego at the end of this quote, and see through to the necessity of it represented in the catalog of misfortunes that he recalls so easily and declares to be so illusory. This is not me, this isn't happening. This suffering, this illness, this need to be recognized is not me, for I am something else, something I can be proud of.

Here is a interesting interview with Philip Roth. It's of limited interest overall, but the series of comments Roth makes toward the end are most important:

JEFFREY BROWN: Some years ago, I know you were involved with Eastern European writers at a time when they were a kind of moral voice against a totalitarian society. What do you see as your role, or as the role of a writer in our society?

PHILIP ROTH: Your role is to write as well as you can. You're not advancing social causes as far as I'm concerned. You're not addressing social problems.

What you're advancing is... there's only one cause you're advancing; that's the cause of literature, which is one of the great lost human causes. So you do your bit, you do your bit for fiction, for the novel.

JEFFREY BROWN: Why do you think it's become one of the great lost causes of our time?

PHILIP ROTH: My goodness. Um, oh, I don't think in twenty or twenty-five years people will read these things at all.

JEFFREY BROWN: Not at all?

PHILIP ROTH: Not at all. I think it's inevitable. I think the... there are other things for people to do, other ways for them to be occupied, other ways for them to be imaginatively engaged, that are I think probably far more compelling than the novel. So I think the novel's day has come and gone, really.

JEFFREY BROWN: I would imagine you would think this is a great loss for society.

PHILIP ROTH: Yes, I do. There's a lot of brilliance locked up in all those books in the library. There's a lot of human understanding. There's a lot of language. There's a lot of imaginative genius. So, yes, it's a great shame.

JEFFREY BROWN: And what happens for you?

PHILIP ROTH: Me?

JEFFREY BROWN: You.

PHILIP ROTH: (Laughs) I'm going to keep doing it. I'll keep doing it, stubbornly.

Passing, mortality, finitude. All a shame. And it's precisely this notion of it being a shame, something to be regretted but not avoided that, inevitably links mortality to pessimism in my mind. I keep coming back in my own mind to Socrates' comment that philosophy is the art of learning how to die. I can think of no more pressing concern. And if metaphysics, an act of forgetting in the Heideggerian sense, is also the forgetting of the knowledge of how to die, the we can only come back to Being only through our mortality. But the question that haunts me still: how do I accept my death while not accepting it so much that I cannot get out of bed? How do I, as it were, navigate between the Will to Power and the Denial of the Will? In some ways I think philosophy has no more important business than this question, one which must be continually re-negotiated.