The compensating self underwent a series of attacks:
Along with waning faith came the dismantling of paradise. A future void of paradise means there’ll be no afterlife compensation for yesterday’s and today’s grievances, and perhaps no remuneration for ethically good deeds.
The next trauma for the compensating self was the dismantling of history: With the shipwreck of the Russian and the Chinese Revolution, at the latest, it became clear to the compensating self that there would be no better future for all.
Hereupon the compensating self restricted itself to its own children saying: ‘My children and grandchildren will lead a better life!’ We all know that this is a rather ambitious projection against the backdrop of global warming not to mention dwindling resources such as arable land.
Today the compensating self is depleted and exhausted. But it carries on with its business even though – because of its emptiness – it has become ruinous.
In order to propagate non-propagation antinatalists may want to point out the nowadays ruinous character of the compensating self.
Is it all right if the serene antinatalist propagates non-propagation? For many a contemporary it is not. Many people seem to conceive of antinatalists as fundamentally messed up characters. An antinatalist in their view will have to be someone who is completely dissatisfied with his life, someone for whom life is an ordeal. However, an antinatalist might be satisfied with his or her personal life and still think it would have been better to never have begun to exist. There is no contradiction in this from the viewpoint of the logic of morals (an important point made by Julio Cabrera in his CRÍTICA DE LA MORAL AFIRMATIVA and later on by Saul Smilansky in his 10 MORAL PARADOXES).
In John Milton’s Paradise Lost, after the Fall and before the expulsion from paradise, it becomes clear to Eve that all future generations will have to suffer as a result of the first parent’s sin. In the face of future suffering, she suggests to Adam to either refrain from procreation or to commit suicide:
If care of our descent perplex us most,
Which must be born to certain woe, devoured
By death at last, and miserable it is
To be to others cause of misery,
Our own begotten, and of our loins to bring
Into this cursed world a woeful race,
That after wretched life must be at last
Food for so foule a monster, in thy power
It lies, yet ere conception to prevent
The race unblest, to being yet unbegot.
Childless thou art, childless remain: So death
Shall be deceaved his glut, and with us two
Be forced to satisfie his ravenous maw.
But if thou judge it hard and difficult,
Conversing, looking, loving, to abstain
From love’s due rites, nuptial embraces sweet,
And with desire to languish without hope,
Before the present object languishing
With like desire, which would be misery
And torment less then none of what we dread,
Then both our selves and seed at once to free
From what we fear for both, let us make short,
Let us seek death, or, he not found, supply
With our own hands his office on ourselves;
(Tenth Book, 979-1002)
Milton ’s Eve is promoting here either abstention from procreation or suicide to escape from the suffering of existence. In the face of wrongful existence for the future members of the human race, Eve first suggests the antinatalist option, then suicide.
Most parents presuppose the principle of primortality. They start a new life from the tacit assumption that they will die well before their child since for most parents loss of a child would be the biggest catastrophe they can think of.
When deciding to procreate most parents don’t seem to be aware of the fact that for most children loss of a beloved parent is among the biggest catastrophes they can think of. At the same time most children are doomed by their parent to be still around when their parents pass away.
In order to progagate non-propagation antinatalists might talk about the immorality of the principle of primortality wherever they meet people prone to procreate.
Religion did and does not only work as the sigh of the oppressed creature, the heart of a heartless world and the soul of soulless conditions. Religion also took and takes painstaking care that ever new souls begin to exist under soulless conditions.
In irreligious times and places philosophy takes over as the brain of religion, covertly arguing in favour of mankind’s perpetuation.
Strange though it may seem, you did not come into existence. Rather the world was changed in such a way that you began to exist.
For abvious ontic reasons nobody wanted to begin to exist and no one wanted not to begin to exist. This is a constellation which we may dope the nativistic stalemate. Nobody is “forced” into existence – as some antinatalists have it – and nobody is deprived of existence as some pronatalists put forth. However, every person exists at the behest of other persons. People do not initiate their own existence. Our sheer existence does not fall into our own responsibility.
Even if some parents consider their offspring as a misfortune the state will usually not do so. As evinces from the upheaval that is made once somebody wants to commit suicide, most states care about their people’s pure existence – even though they may not care at all about their people’s suchness and well-being and will have the elderly fade away in gerontocamps under conditions which beggar description. Resting upon their constituting individuals and being therefore generally opposed to people who favour withdrawal from existence (or antinatalism) states want their populace to exist at all cost. It seems, therefore, reasonable that the state as the comprehensive natalist should grant an unconditional basic income to everyone.
For more cf my article EXISTENZGELD – FÜR EIN NATIVISTISCHES BEDINGUNGSLOSES GRUNDEINKOMMEN