I'd rather there wasn't an afterlife, really. I'd much rather not be me for thousands of years.
Interpretation
The quote expresses a preference for the absence of an afterlife, valuing the finite experience of life.
In this quote, William Golding shares a personal reflection on the concept of an afterlife. He implies that the idea of living for eternity, possibly in a state of existence detached from one's current identity, is less appealing than the temporary and finite nature of human life. The quote prompts us to consider the value of our mortal existence versus the idea of an endless existence that may lack the qualities we cherish in our current lives.
In practice
This quote can be used in a discussion about the philosophical implications of mortality during a seminar.
Consider a man riding a bicycle. Whoever he is, we can say three things about him. We know he got on the bicycle and started to move. We know that at some point he will stop and get off. Most important of all, we know that if at any point between the beginning and the end of his journey he stops moving and does not get off the bicycle he will fall off it. That is a metaphor for the journey through life of any living thing, and I think of any society of living things.
The skull regarded Ralph like one who knows all the answers and won't tell.
Maybe, he said hesitantly, maybe there is a beast. The assembly cried out savagely and Ralph stood up in amazement. You, Simon? You believe in this? I don't know, said Simon. His heartbeats were choking him. [...] Ralph shouted. Hear him! He's got the conch! What I mean is . . . maybe it's only us. Nuts! That was from Piggy, shocked out of decorum.
The mask was a thing on it's own, behind which Jack hid, liberated from shame and self-conciousness.
Man produces evil as a bee produces honey.
Utopias are presented for our inspection as a critique of the human state.
[When I die], I will decidedly not be regretting missed opportunities for a good time. My regrets will be more along the lines of a sad list of people hurt, people let down, assets wasted and advantages squandered.
I want to live perfectly above the law, and make it my servant instead of my master.
Non-Indian writers usually say "Great Spirit," "Mother Earth," "Two-Legged, Four-Legged, and Winged." Mixed-blood writers usually say "Creator, "Mother Earth," "Two-Legged, Four- Legged, and Winged." Indian writers usually say "God," "Mother Earth," "Human Being, Dog, and Bird."
There are some people, who place enormous value on their home and feel that it defines them, that a stain on the carpet is a personal defilement. There are others, and I think I am one of them, who are entirely indifferent to where they live.
As words are not the things we speak about, and structure is the only link between them, structure becomes the only content of knowledge. If we gamble on verbal structures that have no observable empirical structures, such gambling can never give us any structural information about the world. Therefore such verbal structures are structurally obsolete, and if we believe in them, they induce delusions or other semantic disturbances.
People derived too much pleasure from seeing their fellow man morally humiliated to spoil that pleasure by hearing out an explanation.
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