If it is at all possible to measure the real value that inheres within life, then one must remove all contingencies and qualifications. This would require the possibility of an experience of naked existence as such.
To my knowledge, there is only one condition in which such an experience is possible, this is boredom. In boredom, one becomes lost in the present; separated from that which is meaningful to the individual in terms of his being possible. In the most extreme cases of boredom, one even loses one’s relation to his own self, and becomes free-floating “presence.” Boredom is epitomized by a break-down in intelligibility and meaning. Instead,the ubiquitous and inarticulable background practices that give us any understanding of what it means for anything to be anything at all come to the fore. Their vanity exposed, and having now become within the grasp of the understanding, are no longer to provide the foundation for the individual’s understanding of being. Thus, in consequence of the coming-to-the-fore of that by which anything is made meaningful at all, the self’s relation to everything that is, was, or could be, whether entities or the world generally, fades away into the background and one is left with existing as mere presence.
The onset of the most dreadful boredom thus amounts to our coming-to-terms with the nothingness of existence. When we are no longer able to rely on that which we previously relied upon to provide us with our most fundamental and pre-ontological understanding of being renders us hopelessly lost and alienated from all meaning in the world. In extreme boredom, what was previously concealed within the backdrop of our pre-ontological understanding of being is unconcealed, and thus manifests in a “clearing” by which we are forced to stare the abyss of existence in the face.
Only at this stage can we begin to develop an understanding of the worthiness (or lack thereof) in existence as such. Boredom thus takes on the task of stripping away the cultural practices upon which we take for granted as a necessary structure for our being-in-the-world. Accordingly, when our pre-ontological understanding of what it means “to be” is cleared away and naked existence presents itself as it is in its own, as is the case in acute boredom, it becomes possible to take notice of being without the imposition of the existential structure by which we are “given” on account of our thrownness in the world. Absent the necessary features of a “world,” this “breakdown” accordingly represents leaves us in a complete state of un-relation; where the individual has now lost his ability to relate to anything in a meaningful way.
The nothingness revealed by boredom makes all the more sense when we step back and consider the distressing nature of ennui generally. Often, human being is willing to go to great and exceptional lengths to escape boredom, including risking life and limb. Romanian philosopher Emil Cioran once said that the remedy for boredom is “fear,” and indeed this seems correct, insofar as the remedy need be of greater quality and strength than the disorder. But the fact that some people are driven to take incredible risks for no other reason than to pre-occupy themselves is a telling illustration. While by no means dispositive, it goes a long way in confirming our suspicion’s about existence itself as revealed through the paradoxical paroxysm of boredom.
This is all possible in the first place on account of boredom being a particular, if not somewhat “special” and revealing type of mood. Moods represent our “affectedness” to being, and thus in reflecting upon our moods, allow us to better comprehend the way in which we are receptive to being. If we’re willing to listen, then certain moods, such as boredom, despair, anxiety, etc., are capable of disclosing primordial truths with respect to being. In boredom, as in other existential moods, we no longer see ourselves in our technological understanding of being, where everything exists as function to be utilized by us towards some end. Only in our receptivity to this disclosing feature of our moods are we able to draw upon that which is revealed in order to truly “learn” something about human being generally.
Thus, in boredom, the vanity of existence becomes manifest and only when we’re prepared to listen to this message does it become clear that all is naught. That most of us are unwilling, unprepared, or incapable of extending the necessary receptiveness to the truth within boredom is exemplified in the way in which we commonly respond to boredom, and thus place ourselves back into the endless antagonism between boredom and suffering generally. It is our despair over boredom that engenders us to re-establish our relation to the world, and ignore boredom’s fundamental revelation that our existence is altogether pointless. Thus, in escaping boredom, one “falls back” into to the average everyday meaningfulness by which one becomes engaged in the futility of existence.
Yet in the end, boredom is an inescapable part of what it means to “be” the type of beings we are generally. Schopenhauer’s insight that all of existence consists in an eternal oscillation between boredom and suffering seems more prevalent in the present age than perhaps any previous epoch. With an attention span that appears to be measured in nano-seconds, we are perpetually bombarded with sensory stimulation to satisfy our deep craving for distraction. On the other hand, we continue to strive after and pursue our pointless goals and futile aspirations, and thus expose ourselves to the inherent agony encapsulated within. And so we are always at the mercy of boredom or misery. Only by virtue of our unwillingness or inability to take note of what’s revealed in boredom are we able to delude ourselves to continuing on any further.