Firaq Gorakhpuri writes: "Perhaps only those find the life good or satisfying who don't even wonder if their life is happy or unhappy." What about someone who makes a considered choice, which turns out to have been wrong and then tries to make up for it? Hans Christian Andersen's Anne Lisbeth did not like her own ugly child and so gave it to a labourer's family to bring up, a family where "the mouth boiled over more frequently than did the pot, and where, in general, no one was at home to take care of the child." He grew up and became a sailor on a small boat in the coastal waters. His skipper took "a dram" to keep warm in bitter cold but let the boy suffer, stung by the icy wind, drenched by freezing water. One day, the boat sank, drowning both. Anne Lisbeth, had, after giving away her own child, became nanny to the beautiful child of the count and loved it. He too loved her. After a while, her work came to an end. She went home to live alone. Many years later, she went to the palace to see the count's son, who was now a young man. He recognised her but showed no warmth. On her way home, sad and disappointed, she passed by the beach and heard her own son calling her to ask that she get a place in the church-yard consecrated so he could be buried in it. She had chosen beauty, rejecting her own ugly off-spring, but, in the end, got neither. Her digging a grave for her son in the beach-sand with bare hands was the nature's rejection of her rejection of life. She had not known how to cherish it. Sartre pronounces the human existence itself as absurd, not because life on this planet cannot be spent "usefully", in the sense of employing time rationally to do what is considered right, but in the sense that there is no reason for existence. The human finds himself in the situation of existence without being told why he is there. But this also confers freedom on him. He comes without original sin and without any prior obligations. He thus has to make a choice about his actions every moment. And, of course, every choice is conditioned by all the choices made before it. In this sense, Anne Lisbeth's actions were a series of exercises of her freedom to choose. The fact that, in the end, all her choices came to naught is a necessary part of the freedom-in-absurdity. Michel Henri cuts through these constructions to state simply that "the being or reality cannot be reduced to thought. Reality of history is that of living individuals; social reality is subjective praxis, a social praxis." Class is defined by the mode of existence of its members, but each of these social characteristics is the concrete modality of a subjective individual. In short, life can be without an existential reason. But then it is a reason itself, not just in its totality but as human individual. Udassi, bedili, ashufta khayali mein kami kab thhi? Hamari zindigi yaro hamari zindigi kab thhi (Firaq) It is this pain which gives meaning to life and freedom to the individual.