Suicide - An Intellectual Exercise ????
I would like to talk about suicide - not because of any crisis in my own life, nor because I have any reason for suicide, but because the subject is bound to come up when one sees the tragedy of old age - the tragedy of physical disintegration, the breaking up of the body, and the loss of real life in people when this happens. Is there any reason to prolong life when one reaches that state, to go on with the remnants of it? Would it not perhaps be an act of intelligence to recognise when the usefulness of life is over? If it was intelligence that prompted you to end life that very intelligence would have forbidden your body to deteriorate prematurely? These are certain questions that have struck me on my way of discovering "SUICIDE".
Suicide is a deliberate act of putting end to one's life. Suicide is not a solution to problems. How can you know what will happen after death. I have heard if you go to hell after death, you are deep fried in the hot oil, for all the sins you have committed. Oh God! I don’t want to go there. Yes, sometimes life becomes too much painful, that one is forced to commit suicide. But that is not a solution. One should not let the hope die. We should try our best to struggle more and more against the negative forces of nature.
”Do we choose to come into this world?”
If yes, we have all the right to put an end to our life, but since we don’t, we don’t have the right to go away from here by our own choice. The Hand which brought us here only has the right to do so. To Emile Durkheim, a well known sociologist, men were creatures whose desires were unlimited. Unlike other animals, they are not satiated when their biological needs are fulfilled. "The more one has; the more one wants, since satisfactions received only stimulate instead of fulfilling needs." It follows from this natural insatiability of the human animal that his desires can only be held in check by external controls, that is, by societal control. Society imposes limits on human desires and constitutes "a regulative force which must play the same role for moral needs which the organism plays for physical needs." In well-regulated societies, social controls set limits on individual propensities so that "each in his sphere vaguely realizes the extreme limits on individual propensities so that "each in his sphere vaguely realizes the extreme limits set to his ambitions and aspires to nothing beyond. . . . Thus, an end or a goal is set to the passions."
When social regulations break down, the controlling influence of society on individual propensities is no longer effective and individuals are left to their own devices. Such a state of affairs Durkheim calls anomie, a term that refers to a condition of relative normlessness in a whole society or in some of its component groups. Anomie does not refer to a state of mind, but to a property of the social structure. It characterizes a condition in which individual desires are no longer regulated by common norms and where, as a consequence, individuals are left without moral guidance in the pursuit of their goals.
Durkheim argued that economic affluence, by stimulating human desires, carries with it dangers of anomic conditions because it "deceives us into believing that we depend on ourselves only," while "poverty protects against suicide because it is a restraint in itself." Since the realization of human desires depends upon the resources at hand, the poor are restrained, and hence less prone to suffer from anomie by virtue of the fact that they possess but limited resources. "The less one has, the less he is tempted to extend the range of his needs indefinitely."
Durkheim distinguished between types of suicide according to the relation of the actor to his society. When men become "detached from society," when they are thrown upon their own devices and loosen the bonds that previously had tied them to their fellow, they are prone to egoistic, or individualistic, suicide. When the normative regulations surrounding individual conduct are relaxed and hence fail to curb and guide human propensities, men are susceptible to succumbing to anomic suicide. To put the matter differently, when the restraints of structural integration, as exemplified in the operation of organic solidarity, fail to operate, men become prone to egoistic suicide; when the collective conscience weakens, men fall victim to anomic suicide.
Altruistic suicide refers to cases in which suicide can be accounted for by overly strong regulation of individuals, as opposed to lack of regulation. Durkheim argues in effect that the relation of suicide rates to social regulation is curvilinear--high rates being associated with both excessive individuation and excessive regulation. In the case of excessive regulation, the demands of society are so great that suicide varies directly rather than inversely with the degree of integration.
Why Women Are Less Likely Than Men To Commit Suicide ????
Many studies have identified a strong link between suicide and diagnosable mental illness, especially depression. So because women suffer from depression at a much higher rate than men, they would seem to be at higher risk for suicide. But women actually commit suicide about one-fourth as often as men.
"Women process their experiences with friends. They discuss their feelings, seek feedback and take advice," George E. Murphy an emeritus professor of psychiatry at Washington University School of Medicine in St. Louis says. "They are much more likely to tell a physician how they feel and cooperate in the prescribed treatment. As a result, women get better treatment for their depression."
That treatment may help protect them from suicide, but Murphy says there is more to it. The approach to problem-solving is what lands a woman in a psychiatrist's office in the first place. And that approach may be keeping female suicide rates lower than those of men. Attempted suicide "An attempted suicide is not really an attempt at suicide in about 95 percent of cases. It is a different phenomenon. It's most often an effort to bring someone's attention, dramatically, to a problem that the individual feels needs to be solved. Suicide contains a solution in itself," he says.
In attempted suicide, both men and women tend to use methods that allow for second thoughts or rescue. Murphy says that when people intend to survive, they choose a slowly effective, or ineffective, means such as an overdose of sleeping pills. That contrasts to the all-or-nothing means like gunshots or hanging used by actual suicides.
Murphy believes women are less inclined to commit suicide because their thinking is more inclusive. While a man might tend to throw aside seemingly peripheral issues to get to the core of a problem, a woman might take more things into account. She may continue to seek input and process problems long after the point where men decide on a course of action.
"She'll consider not just her feelings but also the feelings of others -- her family, the children, even acquaintances, and how those people will be affected by a decision like suicide," Murphy says. "A man is much less likely to take those things into account. He makes his decision, and it's about him, so he doesn't feel the need to share it with anyone else." SUICIDE is an act of unintelligence; it is an act which obviously means you have come to a point where you are so completely isolated that you don't see any way out.
The real question is, will intelligence allow suicide - even though doctors have said one has an incurable disease? One cannot possibly tell another what to do in this matter. It is for the human being who has the incurable disease to act according to his intelligence. If he is at all intelligent - which means that he has lived a life in which there has been love, care, sensitivity and gentleness - then such a person, at the moment when it arises, will act according to the intelligence which has operated in the past.
To live a way of life which is supremely intelligent demands an extraordinary alertness of mind and body, and we've destroyed the alertness of the body by unnatural ways of living. We are also destroying the mind, the brain, through conflict, through constant repression, constant explosion and violence. So if one lives a way of life that is a negation of all this, then that life, that intelligence, when confronted with incurable disease will act in the moment rightly.
What is really exciting and true is to find out for oneself a way of life that is highly sensitive and supremely intelligent; and this is not possible if there is fear, anxiety, greed, envy, the building of images or the living in religious isolation. That isolation is what all religions have supplied: the believer is definitely on the threshold of suicide. Because he has put all his faith in a belief, when that belief is questioned he is afraid and is ready to take on another belief, another image, commit another religious suicide. So, can a man live without any image, without any pattern, without any time-sense? It does not mean to live in such a way as not to care what happens tomorrow or what happened yesterday, that is not living. There are those who say, "Take the present and make the best of it; that is also an act of despair. One should not ask whether or not it is right to commit suicide; one should ask what brings about the state of mind that has no hope - though hope is the wrong word because hope implies a future; one should ask rather, how does a life come about that is without time? To live without time is really to have this sense of great love, because love is not of time, love is not something that was or will be; to explore this and live with it is the real question. Whether to commit suicide or not is the question of a man who is already partially dead. Hope is the most dreadful thing. Wasn't it Dante who said, "Leave hope behind when you enter the Inferno"?
ANYHOW, SUICIDE STINKS!!!
DON'T DO IT PEOPLE BECAUSE SOMEONE SURELY LOVES YOU!!
