>>161168Nah, I asked him to start another thread if he was actually curious here:
>>161165Sorry for that
he probably isn't, but I'll answer his question about anti-natalism anyway.>>161167>while people are also antinatalist and say that life is inherently bad, in that case isn't people being killed good? Because life is bad?The first thing you need to understand about something like anti-natalism is that it's pure philosophy. The question of whether life and living is a net positive (natalism) or net negative (anti-natalism) is so broad and abstract that it has many different interpretations and no absolute, universally agreed-upon solutions. You also are not on a site with any absolute, universal stance on life or "being a suicidal incel" or whatever. Like, believe it or not, these generalizations you make are based on unwarranted assumptions, which means that a lot of these questions you ask read like complete nonsense because you're the only one who assumes these particular dichotomies to exist.
With that considered, I'll address why anti-natalists (and even many or most pro-mortalists) don't automatically believe that murder is good, and I'll give it to you from my own perspective as someone who actually has a stance on this. All throughout history, there have been killings, wars, and, for much of history, genocides and mass-murders. A pro-mortalist who has thought things through would argue that these are
features of life, not bugs - the waves of pain, torment, destruction, and dispossession are typically caused not by a simple desire to
reduce life, but by an impulse to
acquire wealth, land, power, etc. These things are a feature of any coherent gripe about life - mass murder, rape, plunder, these things are understood by everyone who assesses the negative traits of life to make
life worse, to spread fear, hatred, hunger, and pain. No murder or genocide in history has ever eradicated life, nor has there ever been a single genocide or war started to advance anti-natalist or pro-mortalist goals.
Life itself, as a force external from an individual s
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