"he optimist’s impatience with or condemnation of pessimism often has a smug macho tone to it . There is a scorn for the perceived weakness of the pessimist who should instead ‘grin and bear it’. This view is defective for the same reason that macho views about other kinds of suffering are defective. It is an indifference to or inappropriate denial of suffering, whether one’s own or that of others. The injunction to ‘look on the bright side’ should be greeted with a large dose of both scepticism and cynicism. To insist that the bright side is always the right side is to put ideology before the evidence. Every cloud, to change metaphors, may have a silver lining, but it may very often be the cloud rather than the lining on which one should focus if one is to avoid being drenched by self-deception. Cheery optimists have a much less realistic view of themselves than do those who are depressed."

“Few prospective procreators consider the asthetic impact of their potential children. But how many more producers of excrement and urine, flatulence, menstrual blood and semen, sweat, mucus, vomit, and pus do we really need? How much more human waste do we need to process? How many more corpses do we need to dispose of? It would be an aesthetic improvement if there were fewer people.”

“Instead of steering between optimism and pessimism, one can embrace the pessimistic view, but navigate its currents in one’s life. It is possible to be an unequivocal pessimist but not dwell on these thoughts all the time. They may surface regularly, but it is possible to busy oneself with projects that create terrestrial meaning, enhance the quality of life , and “save” lives . This strategy, which I call pragmatic pessimism, also enables one to cope. Like pragmatic optimism, it also attempts to mitigate rather than exacerbate the human predicament. However, it is preferable to pragmatic optimism because it retains an unequivocal recognition of the predicament by not compartmentalizing it to coexist along with optimism. It allows for distractions from reality, but not denials of it. It makes one’s life less bad than it would be if one allowed the predicament to overwhelm one to the point where one was perpetually gloomy and dysfunctional, although it is also compatible with moments or periods of despair, protest, or rage about being forced to accept the unacceptable. Although I have described pragmatic optimism and pragmatic pessimism as two responses to the human predicament, this is a simplifying taxonomy. For example, the distinction between a denial of reality and distractions from it is not a sharp one, not least because there are ambiguities in the word “denial.” It can be used literally, but sometimes it is used more metaphorically to refer to what I have called distractions. Thus, there is actually a wide range of responses along a spectrum from thoroughly deluded optimism to suicidal pessimism. In extremis, suicide may be the preferred option, but until then, I am recommending a response within the approximate terrain of pragmatic pessimism.”

“any atheists, while critical of theodicy, are themselves engaged in a kind of secular theodicy—an attempt to reconcile their optimistic views with the unfortunate facts about the human condition. There are many secular theodicies. One of the most commonly expressed is that the bad things in life are necessary.”

“It is also suggested that the bad things in life are necessary in order to appreciate the good things, or at least to appreciate them fully. On this view, we can only enjoy pleasures because we also experience pain. Similarly, our achievements are more satisfying if we have to work hard to attain them, and fulfilled desires mean more to us because we know that desires are not always fulfilled. There are many problems with this sort of argument. First, these sorts of claims are not always true. There is much pain that serves no useful purpose. There is no value in labor pains or in pain resulting from terminal diseases, for example. While the pain associated with kidney stones might now lead somebody to seek medical help, for most of human history, such pain served no purpose, as there was absolutely nothing anybody could do about kidney stones. Moreover, there are at least some pleasures we can enjoy without having to experience pain. Pleasant tastes, for example, do not require any experience of pain or unpleasantness. Similarly, many achievements can be satisfying even if they involve less or no striving. There may be a special satisfaction in the ease of attainment. There may be some individual variation. Perhaps some people are more capable of enjoying pleasure without having to experience pain and more capable of taking satisfaction in achievements that come with ease. Second, insofar as the good things in life do require a contrast in order to be fully appreciated, it is not clear that this appreciation requires as much bad as there is. We do not, for example, require millions of people suffering from chronic pain, infectious diseases, advancing paralysis, and tumors in order to appreciate the good things in life. We could enjoy our achievements without having to work quite so hard to attain them.”

“The animal predicament is particularly revealing. Confronted with the awful spectacle of billions of animals being eaten, often alive, by predators, humans typically do not attempt to propose any cosmic meaning to those lives. Indeed, the usual monotheistic response is to say that the purpose of animals is to be eaten by others higher up the food chain. It is hard to reconcile that with the existence of a purportedly benevolent God, who surely could have created a world in which billions did not have to die each day to keep others alive.”

“Further insight into the poor quality of human life can be gained from considering various traits that are often thought to be components of a good life and by noting what limited quantities of these characterize even the best human lives. For example, knowledge and understanding are widely thought to be goods, and people are often in awe of how much knowledge and understanding humans have. The sad truth, however, is that, on the spectrum from no knowledge and understanding to omniscience, even the cleverest, best-educated humans are much closer to the unfortunate end of the spectrum. There are billions more things we do not know or understand than we do know and understand. If knowledge really is a good thing and we have so little of it, our lives are not going very well in this regard. Similarly, we consider longevity to be a good thing . Yet even the longest human lives are ultimately fleeting. If we think that longevity is a good thing, then a life of a thousand years would be much better than a life of eighty or ninety years . Ninety years are much closer to one year than to a thousand years. It is even more distant from two thousand or three thousand or more. If, all things being equal, longer lives are better than shorter ones, human lives do not fare well at all.”