The two divisions of absurdity, subjective and objective, by all evidence, binding. If God does not exist then man lives in Bertrand Russell’s world of scaffolding despair. Man is merely the product of pointless cause and effects with no prevision of the ends being achieved. All the labors of the age, devotion, all the inspiration, all the noonday brightness of human genius, are destined to extinction in the vase death of the solar system. Man’s achievements are destined to be buried in the debris of the universe. Only within the scaffolding of these [teleological] truths, only on the firm foundation of unyielding despair, can the soul’s habitation henceforth be safely built.
If there is no God to provide meaning, value, and purpose, the only consistent option for humanity is suicide. Any becoming of life-affirming or life-denying acts are illusory. Absolutely nothing can be a positive or negative act for the individual since there is nothing to determine a differentiation. One is forced to face Nietzsche’s abyss and face the reality that no rope can scale the depth of nothingness. One is only left with despair, guilt, and angst. If guilt, and angst are not subjectively preferred then the only option is to eliminate such emotions and thoughts. If there is no God, the only remedy for absurdity is to participate in Nietzsche’s abyss of nothingness: suicide.
The symbolic logic referenced in the lecture:
God as a necessary truth implying teleological facts obtaining: (~Eg ⊃ Ot)
The Anselmian notion of God implying teleological facts obtaining: (~Ea ⊃ Ot)
Karamazov’s Theorem: ☐(~Eg ⊃ ∀ϕ~Wϕ)
 Bertrand Russell, Mysticism and Logic (New York: Barnes & Noble, 1917), 47-48.
 Here is where Sartre, Camus, and others disagree. Because of absurdity, man’s only option is to choose suicide. Death is the only means by which it can be overcome. In a Christian context, God recognizes that death is the only way to overcome man’s absurdity. The means by which God provides teleology is by means of death. God becomes incarnate and overcomes absurdity by means of his own death, which may be imputed to humanity. Here we find a paradox. In order for there to be a genuine sense of teleology and becoming there must be death. There must be death to bring about life, a life of becoming, relationships, and of teleological existence.