Dan is refusing to go with the flow, here is the flow...
Not the nonsense he is worrying about
How then shall we live?
I don’t know why more of you don’t discuss this.
You are looking for meaning from the facts.
The biggest fact is you are here and you will die.
“Heidegger’s answer to the meaning of life is to live a life of authenticity. To live a life authenticity is to live a life that oneself chooses, not the life that is prescribed for one by one's social situation.”
I concur.
“To live a life of authenticity, one must have a plan, something that unifies one's life into an organic whole. This is one's own plan. So a meaningful life is one of focused authenticity.”
Joseph Campbell called this following your bliss, which I cringe at.
So what mission could Dan be referring to?
Perhaps this.
“In his work Being and Nothingness (1943), Sarte advocated an outlook from which life is absurd. We more or less seriously pursue goals which, from a detached standpoint, we can see don't really matter. But we continue to act as though they do, and hence our lives are absurd. The Sartrean project is to overcome this detached standpoint, or to incorporate it into our lives.
The problem is other people. They insist on their own reality. They tend to get in the way of our pursuit of our own goals.
Later on, Sartre espoused a somewhat different view. On this new view, "our fundamental goal in life is to overcome our 'contingency'," to become the foundation of our own being. The main obstacle (again) is other people who, on the one hand, pursue their own (different) goals and, on the other, propose a real (military) threat to one's way of life and one's homeland.
In his 1944 play, No Exit, there is the famous line: "Hell is other people." Other people do not cooperate with my projects, and I do not cooperate with theirs. The result is war, in something like Schopenhauer's sense. People are always at war, or at least at odds, with each other.
In both his early and his later thought, Sartre ends up being pretty pessimistic and depressing. Life is meaningless. We can, by our free choice, give life some meaning or other. But the decision to do so is itself a matter of ungrounded free choice, which is such that it doesn't matter whether that decision or some other one is made.”
I kinda concur.
We give our own life meaning.
I just want my garden and Dan wants to save the world.
And we are usually at odds with others.
If Hell is other people, Heaven is my home.
“On our theme, Camus's starting point was the perception of the absurd. Human life, he felt, was absurd, meaningless, and senseless. The way in which it is, or the reason it is, lies in an inevitable clash between the needs and aspirations of human beings and the cold, meaningless world.
This clash has at least four facets. First, we seek—demand, even—a rational understanding of things, some way of seeing the world as familiar to us. But the world does not cooperate: to us, it is ultimately unintelligible. Second, we long for some kind of unity underlying and organizing the manifest diversity we find all around us. But again, the world is heedless of our longings. The world that presents itself to our senses is nothing but disjointed plurality. Third, we long for a higher reality (a God, for example), something transcendent, some cosmic meaning of everything. But no such meaning can be discerned. Fourth, we strive for continued life, or at least to achieve something permanent in the end. But our efforts are pointless, everything will come to nothing, and all that lies ahead is death and oblivion.
Our situation is like that of the mythical Greek of old, Sisyphus. We are condemned, as it were, to pushing a rock up a hill, over and over only to see it roll back down again, every time, when it reaches the top. Pointless labor is Sisyphus' lot, and ours too.
The pointlessness and absurdity of life raise the question of suicide. Should we kill ourselves? Camus's answer is that, no, we should not. Suicide is escapist. To kill yourself is to give in, to lose. If we were prisoners of war—which is something like what we are—our captor and tormentor would want us to do exactly that—confess that things are too much for us and kill ourselves. That would be his ultimate victory, which would bring him a chuckle, or perhaps even a hearty guffaw.”
How then should we live?
We live with joy.
I love living, after all the seeking, I love my life.
This is freedom.
“The first thing to do is to insist that life is better if there is no meaning. That would really irritate our tormentor. Second, we should cultivate a mindset of honesty and lucidity. We should not indulge in denial, or evasion, or imaginings of an eventual escape into an afterlife where everything will be put right. We should acknowledge that life is awful—but then, perhaps, add "and I love it" or "all is well." Third, we should take up an attitude of revolt, defiance, and scorn. Camus observes, "There is no fate that cannot be surmounted by scorn." Surely such an attitude would vex our hypothetical tormentor beyond measure. Fourth, we should live for now, stop worrying about the future, stop striving to achieve future goals. Nothing is going to come of anything we do in the long run anyway. Fifth, we should "use everything up": work hard, play hard, approach everything with zest and passion, expend energy to the human limit. This amounts to a kind of perverse "Yes!" to life. Finally, we may ask why anyone would want to live like this? Is it something that would appeal only to the French? What are the advantages of such an attitude toward life?”
This is the cry of our collective mind and heart I feel.
I think always, this is where it happens.
Here is where we are.
Live a free life.
My mission is free living in wholeness.
I would never want the world destroyed or ended.
Look at where it all leads!
Here!
by 
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