The author of Ecclesiastes (my favorite book of the bible) wrote
4 Next, I turned to look at all the acts of oppression that make people suffer under the sun. Look at the tears of those who suffer! No one can comfort them. Their oppressors have all the power. No one can comfort those who suffer. 2 I congratulate the dead, who have already died, rather than the living, who still have to carry on. 3 But the person who hasn’t been born yet is better off than both of them (emphasis mine). He hasn’t seen the evil that is done under the sun.
And Nietzsche in the Birth of Tragedy writes
There is an old legend that king Midas for a long time hunted the wise Silenus, the companion of
Dionysus, in the forests, without catching him. When Silenus finally fell into the king’s hands, the king
asked what was the best thing of all for men, the very finest. The daemon remained silent, motionless
and inflexible, until, compelled by the king, he finally broke out into shrill laughter and said these
words, “Suffering creature, born for a day, child of accident and toil, why are you forcing me to say
what would give you the greatest pleasure not to hear? The very best thing for you is totally
unreachable: not to have been born, not to exist , to be nothing. The second best thing for you, however,
is this — to die soon.”
Since I find nothing odd in the observation of Silenus and Qoheleth, I am inclined to argue they make a lot of sense and while an argument can be made that all of us who write in support of anti-natalism do so only because we have been born, this argument doesn’t defeat the arguments for anti-natalism. And whether those who support anti-natalism are atheists or agnostics is not an argument against the position. It proves nothing. It is neither an argument against atheism nor against anti-natalism.
Allowing for a moment that most of those who support anti-natalism are atheists, is this an argument against any of the two positions?
Maybe, just maybe, we are like Kirilov in the Possessed who commits a logical suicide.