Like a boxer who has practiced his counters, Benatar has anticipated a range of objections. Many people suggest that the best experiences in life—love, beauty, discovery, and so on—make up for the bad ones. To this, Benatar replies that pain is worse than pleasure is good. Pain lasts longer: “There’s such a thing as chronic pain, but there’s no such thing as chronic pleasure,” he said. It’s also more powerful: would you trade five minutes of the worst pain imaginable for five minutes of the greatest pleasure? Moreover, there’s an abstract sense in which missing out on good experiences isn’t as bad as having bad ones. [...] Benatar also rejects the argument that struggle and suffering, in themselves, can lend meaning to existence. “I don’t believe that suffering gives meaning,” Benatar said. “I think that people try to find meaning in suffering because the suffering is otherwise so gratuitous and unbearable.” It’s true, he said, that “Nelson Mandela generated meaning through the way he responded to suffering—but that’s not to defend the conditions in which he lived.” I asked Benatar why the proper response to his arguments wasn’t to strive to make the world a better place. The possible creation of a better world in the future, he told me, hardly justifies the suffering of people in the present; at any rate, a dramatically improved world is impossible. “It’ll never happen. The lessons never seem to get learnt. They never seem to get learnt. Maybe the odd individual will learn them, but you still see this madness around you,” he said. “You can say, ‘For goodness’ sake! Can’t you see how you’re making the same mistakes humans have made before? Can’t we do this differently?’ But it doesn’t happen.” Ultimately, he said, “unpleasantness and suffering are too deeply written into the structure of sentient life to be eliminated.” His voice grew more urgent; his eyes teared up. “We’re asked to accept what is unacceptable. It’s unacceptable that people, and other beings, have to go through what they go through, and there’s almost nothing that they can do about it.” In an ordinary conversation, I would’ve murmured something reassuring. In this case, I didn’t know what to say.
— The Case for Not Being Born: The anti-natalist philosopher David Benatar argues that it would be better if no one had children ever again.
By Joshua Rothman. (Bold mine, everything else is unaltered.)