PART ONE
âHUMANITY IS OVERRATEDâ: HOUSE ON LIFE
1
SELFISH, BASE ANIMALS CRAWLI NG ACROSS THE EARTH: HOUSE AND THE MEANING OF LIFE
Henry Jacoby
We are selfish, base animals crawling across the Earth. Because we got brains, we try real hard, and we occasionally aspire to something that is less than pure evil.
ââOne Day, One Roomâ
So says Gregory House. It doesnât sound like he thinks life has any meaning, does it? Yet our Dr. House is leading what Socrates called âthe examined life,â and what Aristotle called âa life of reason,â and such a life is a meaningful one. But how can this be? Could someone like House, who apparently thinks that life has no meaning, lead a meaningful life? And does House actually believe that our lives are meaningless?
âIf You Talk to God, Youâre Religious; If God Talks to You, Youâre Psychoticâ
Many people think that if there were no God, then life would have no meaning. So letâs start there. Letâs assume that our lives have meaning because we are fulfilling Godâs plan. In this case, meaning is constituted by a certain relationship with a spiritual being. If God does not exist, then our lives are meaningless. Or even if God does exist, but weâre not related to Him in the right way, then again our lives are meaningless.
Perhaps God has a plan, and your life is meaningful to the extent that you help God realize that plan. For example, in the Kabbalah, the mystical writings of Judaism, weâre supposed to be helping God repair the universe. This is a good example of what I mean; weâre supposed to be helping Godâs plan succeed. A person who does this by doing good deeds and the like is thereby leading a meaningful life. Notice that someone could, in this view, lead a meaningful life, even if he believed that life had no meaning. Such a person might be doing Godâs work without realizing it. Could this be the sense in which House is leading a meaningful life?
Well, House doesnât believe in God; thatâs pretty clear. He consistently abuses those who doâfor example, the Mormon doctor he calls âBig Loveâ in season four. In the season one episode âDamned If You Do,â the patient, Sister Augustine, is a hypochondriac. As another Sister explains to House that âSister Augustine believes in things that arenât real,â House quips, âI thought that was a job requirement for you people.â As another example, in âFamilyâ House finds Foreman in the hospital chapel (Foreman is feeling remorse after having lost a patient), and he whispers, âYou done talking to your imaginary friend? âCause I thought maybe you could do your job.â
Houseâs distaste for religion mostly stems from the lack of reason and logic behind religious belief. When Sister Augustine asks House, âWhy is it so difficult for you to believe in God?â he says, âWhat I have difficulty with is the whole concept of belief; faith isnât based on logic and experience.â A further example occurs in season four (âThe Right Stuff â) when âBig Loveâ agrees to participate in an experiment that may save a patientâs life. The experiment requires him to drink alcohol, which conflicts with his religious beliefs. He tells House that he was eventually persuaded by the reasoning behind Houseâs request. âYou made a good argument,â he says. House is both impressed and surprised. âRational arguments usually donât work on religious people,â he says, âotherwise, there wouldnât be any religious people.â
Reason, not faith, gets results in the real world. Again in âDamned If You Do,â House berates Sister Augustine when she refuses medical treatment, preferring to leave her life in Godâs hands. âAre you trying to talk me out of my faith?â she asks. House responds: âYou can have all the faith you want in spirits, and the afterlife, heaven and hell; but when it comes to this world, donât be an idiot. Because you can tell me that you put your faith in God to get you through the day, but when it comes time to cross the road I know you look both ways.â Here House is hammering home the point that faith might provide comfort or make us feel good, but practical matters require reason and evidence.
Unlike many, House doesnât find religious beliefâspecifically, the idea of an afterlifeâall that comforting. At one point he says, âI find it more comforting to believe that this [life] isnât simply a testâ (âThree Storiesâ).
Even putting aside Houseâs views for the moment, there are serious problems with the idea that God dictates the meaning of our lives. Think of great scientists, who better our lives with their discoveries. Or humanitarians, who tirelessly work to improve the world. Or entertainers evenâlike Hugh Laurie!âwho make our lives more enjoyable. Do we really want to say that if thereâs no God, then these accomplishments and goods donât count?
A further and fatal problem (first presented about a similar idea in Platoâs dialogue Euthyphro, from which I now shamelessly borrow) is this: What makes Godâs plan meaningful in the first place? Is it meaningful simply because itâs Godâs plan, or does God plan it because itâs meaningful? If itâs the former, then the plan is simply arbitrary. Thereâs no reason behind it, and therefore it could just as easily have been the opposite! But this doesnât sit well. Surely not just any old thing could be meaningful.
Instead most would say Godâs plan is as it is because God sees that such a course of events would be meaningful. But if this is right, then something else (besides Godâs will) makes the plan meaningful. So the meaning in our lives has nothing to do with God. House is right about that (whether or not God exists).
Eternity, Anyone?
Perhaps just the fact that we have souls gives us intrinsic value and makes our lives meaningful. Or perhaps it has something to do with the idea that souls are supposed to be immortal and live on in an afterlife. If there is an afterlife, then this life is meaningful because itâs leading somewhere.
But House no more believes in the soul than he does in God; and heâs convinced thereâs no afterlife as well. No evidence, right? What about so-called near-death experiences? Do they provide evidence for the afterlife?
In the season four episode â97 Seconds,â a patient tries to kill himself because he believes in the afterlife and wants to be there. He has already been clinically dead and brought back, and while âdead,â he had âexperiencesâ in a beautiful, peaceful afterlife. He says, âThe paramedics said I was technically dead for 97 seconds. It was the best 97 seconds of my life.â House, of course, wonât stand for any of this. He tells the patient: âOkay, hereâs what happened. Your oxygen-deprived brain shutting down, flooded endorphins, serotonin, and gave you the visions.â
In the same episode the afterlife theme comes up again as a dying cancer patient refuses the treatment that would prolong his painful life. He prefers death, and tells House and Wilson, âIâve been trapped in this useless body long enough. Itâd be nice to finally get out.â House blasts back: âGet out and go where? You think youâre gonna sprout wings and start flying around with the other angels? Donât be an idiot. Thereâs no after, there is just this.â Wilson and House then leave and have this wonderful exchange:
Wilson: You canât let a dying man take solace in his beliefs?
House: His beliefs are stupid.
Wilson: Why canât you just let him have his fairy tale if it gives him comfort to imagine beaches, and loved ones, and life outside a wheelchair?
House: Thereâs 72 virgins, too?
Wilson: Itâs over. Heâs got days, maybe hours left. What pain does it cause him if he spends that time with a peaceful smile? What sick pleasure do you get in making damn sure heâs filled with fear and dread?
House: He shouldnât be making a decision based on a lie. Misery is better than nothing.
Wilson: You donât know thereâs nothing; you havenât been there!
House: (rolls his eyes) Oh God, Iâm tired of that argument. I donât have to go to Detroit to know that it smells!
But House, ever the scientist, wants proof. Heâs going to see for himself! He arranges to kill himself and is clinically dead for a short time before being brought back. At the end of the episode, he stands over the body of the patient, who has since died, and says, âIâm sorry to say . . . I told you so.â What would House have said if there were an afterlife and God called him to account? Probably, âYou should have given more evidence.â1
Whether Houseâs little experiment proved anything or not, what should we say about meaning and eternity? House, the philosopher, disagrees with the sentiment that life has to be leading somewhere to give it meaning. Consider this exchange between House and his patient Eve, who was raped, in the brilliant episode âOne Day, One Roomâ:
House: If you believe in eternity, then life is irrelevantâthe same as a bug is irrelevant in comparison to the universe.
Eve: If you donât believe in eternity, then what you do here is irrelevant.
House: Your acts here are all that matters.
Eve: Then nothing matters. Thereâs no ultimate consequences.
The patient expresses the idea that if this is all there is, then whatâs the point? But for House, if this is all there is, then what we do here is the only thing that matters. In fact, it makes it matter all that much more.
âIf Her DNA Was Off by One Percentage Point, Sheâd Be a Dolphinâ
Maybe our lives have no meaning. Maybe we are just crawling across the Earth, and nothing more. Someone could arrive at this conclusion two different ways. First, if meaning depends on God, the soul, or the afterlife, and none of these is real, then the conclusion follows. But also, if our lives are eternal, then, as House says, what we do in this limited time on Earth is diminished to the point of insignificance. From the point of view of an infinite universe, moreover, how can our little scurryings about amount to much of anything?
Philosophers who think that life is meaningless are called nihilists. To avoid nihilism, it seems we should stop worrying about God and the afterlifeâand House, remember, rejects these anywayâand instead try to find meaning in our finite lives in the natural world. As House says, âOur actions here are all that matters.â
How about how we feel about our actions? Does that matter? If a person feels that sheâs not accomplishing her goals, for example, or not having a positive impact on society, she might feel that her life has little or no meaning. But if she feels good about what sheâs doing, if it matters to her, might we not say that sheâs leading a meaningful life?
No, this is too easy. A person might be getting everything he wants, but if those wants are trivial, irrational, or evil, then itâs hard to see this adding up to a meaningful life. For example, imagine someone like House who only watched soaps and played video games, but was not also a brilliant diagnostician busy saving lives. That would be a life without much meaning, even though our non-doctor version of House here might be perfectly content with his life.
Not only does âmeaningfulâ not equal âgetting what you want,â but âmeaninglessâ isnât the same as ânot getting what you want.â We might again imagine someone like House or even the real House himself: a terrific doctor helping a lot of people and saving lives, yet miserable, and not getting what he wants out of life at all. Yet, his life would still be meaningful and important because of its accomplishments, even though it didnât âfeelâ that way to him.
Now what if you care about things that are not trivial, irrational, or evil? Then, perhaps, your life could be meaningful to youâsubjectively, as philosophers sayâand at the same time be meaningful in the world, apart from your feelings, or objectively . So the question becomes this: What sort of life can we lead that produces meaning in both of these senses? And is our Dr. House leading such a life?
âYou Could Think Iâm Wrong, but Thatâs No Reason to Stop Thinkingâ
Socrates (469-399 BCE), the first great hero of Western philosophy, was found guilty of corrupting the youth of Athens and not believing in the gods. For his crimes he was condemned to death. In actuality, Socrates was being punished for his habit of questioning others and exposing their ignorance in his search for truth. The jury wouldâve been happy just to have him leave Athens, but Socrates declined that possibility, because he knew that his way of life would continue wherever he was.
Well, why not just change, then? In Platoâs dialogue Apology, which describes the trial of Socrates, we hear Socrates utter the famous phrase âThe unexamined life is not worth living.â Socrates was telling us that he would rather die than give up his lifestyle. Why? What is an examined life anyway?
An examined life is one in which you seek the truth. You are curious. You want to understand. You do not just accept ideas because they are popular or traditional; you are not afraid to ask questions. This is the life of the philosopher.
The great British philosopher Bertrand Russell (1872-1970) described the value of this lifestyle and the value of philosophy in general when he wrote:
Philosophy is to be studied, not for the sake of any definite answers to its questions, since no definite answers can, as a rule, be known to be true, but rather for the sake of the questions themselves; because these questions enlarge our conception of what is possible, enrich our intellectual imagination and diminish the dogmatic assurance which closes the mind against speculation.2
Surely House agrees with this. In the episode âResignationâ House finally figures out whatâs killing a young girl, and he tries to tell her. Since this information wil...