“There is a common fallacy that is oddly and sadly even more widespread amongst non-philosophers than philosophers, that art is somehow explained by philosophy. It is not.”The philosopher Simon Critchley has long been drawn to the distinctive questions raised by tragedy. In this major new work, conceived as a sequel to his Tragedy, the Greeks and Us (2019), he describes the power of tragic drama as deriving from its depictions of 'stuckness': of the inescapable situation of being oneself. In readings of Jean Racine, Henrik Ibsen, and Samuel Beckett, Critchley offers an exceptionally perceptive account of how tragedy dramatises this irreducibly absurd condition.I Want to Die, I Hate My Life is at once a searching philosophical engagement with tragedy and a bracing argument against the widespread tendency to reduce literary texts to mere illustrations of philosophical ideas. Critchley’s exposition of the ambiguities that lie at the heart of tragic drama—of tragedy’s resistance to the kind of rational explanations that philosophers have sought to impose upon it—doesn’t just enhance our understanding of literature; it also points towards a wiser, more subtle, and more dynamic way of doing philosophy.

“There is a common fallacy that is oddly and sadly even more widespread amongst non-philosophers than philosophers, that art is somehow explained by philosophy. It is not.”The philosopher Simon Critchley has long been drawn to the distinctive questions raised by tragedy. In this major new work, conceived as a sequel to his Tragedy, the Greeks and Us (2019), he describes the power of tragic drama as deriving from its depictions of 'stuckness': of the inescapable situation of being oneself. In readings of Jean Racine, Henrik Ibsen, and Samuel Beckett, Critchley offers an exceptionally perceptive account of how tragedy dramatises this irreducibly absurd condition.I Want to Die, I Hate My Life is at once a searching philosophical engagement with tragedy and a bracing argument against the widespread tendency to reduce literary texts to mere illustrations of philosophical ideas. Critchley’s exposition of the ambiguities that lie at the heart of tragic drama—of tragedy’s resistance to the kind of rational explanations that philosophers have sought to impose upon it—doesn’t just enhance our understanding of literature; it also points towards a wiser, more subtle, and more dynamic way of doing philosophy.