Albert Camus
Though the notion of the 'absurd' pervades all Albert Camus's writing, The Myth of Sisyphus is his chief work on the subject. In it, Camus considers absurdity as a confrontation, an opposition, a conflict or a "divorce" between two ideals. Specifically, he defines the human condition as absurd, as the confrontation between man's desire for significance, meaning and clarity on the one hand – and the silent, cold universe on the other. He continues that there are specific human experiences evoking notions of absurdity. Such a realization or encounter with the absurd leaves the individual with a choice: suicide, a leap of faith, or recognition. He concludes that recognition is the only defensible option.
For Camus, suicide is a "confession" that life is not worth living; it is a choice that implicitly declares that life is "too much." Suicide offers the most basic "way out" of absurdity: the immediate termination of the self and its place in the universe.
The absurd encounter can also arouse a "leap of faith," a term derived from one of Kierkegaard's early pseudonyms, Johannes de Silentio (although the term was not used by Kierkegaard himself), where one believes that there is more than the rational life (aesthetic or ethical). To take a "leap of faith," one must act with the "virtue of the absurd" (as Johannes de Silentio put it), where a suspension of the ethical may need to exist. This faith has no expectations, but is a flexible power initiated by a recognition of the absurd. (Although at some point, one recognizes or encounters the existence of the Absurd and, in response, actively ignores it.) However, Camus states that because the leap of faith escapes rationality and defers to abstraction over personal experience, the leap of faith is not absurd. Camus considers the leap of faith as "philosophical suicide," rejecting both this and physical suicide.
Lastly, a person can choose to embrace their own absurd condition. According to Camus, one's freedom – and the opportunity to give life meaning – lies in the recognition of absurdity. If the absurd experience is truly the realization that the universe is fundamentally devoid of absolutes, then we as individuals are truly free. "To live without appeal," as he puts it, is a philosophical move to define absolutes and universals subjectively, rather than objectively. The freedom of humans is thus established in a human's natural ability and opportunity to create his own meaning and purpose; to decide (or think) for him- or herself. The individual becomes the most precious unit of existence, representing a set of unique ideals that can be characterized as an entire universe in its own right. In acknowledging the absurdity of seeking any inherent meaning, but continuing this search regardless, one can be happy, gradually developing meaning from the search alone.
Camus states in The Myth of Sisyphus: "Thus I draw from the absurd three consequences, which are my revolt, my freedom, and my passion. By the mere activity of consciousness I transform into a rule of life what was an invitation to death, and I refuse suicide." "Revolt" here refers to the refusal of suicide and search for meaning despite the revelation of the Absurd; "Freedom" refers to the lack of imprisonment by religious devotion or others' moral codes; "Passion" refers to the most wholehearted experiencing of life, since hope has been rejected, and so he concludes that every moment must be lived fully.
Read more about this topic: Absurdism
Famous quotes by albert camus:
“The sense of doing good , the satisfaction of being right, the joy of looking favorably upon oneself, dear sir, are powerful levers for keeping us upright and making us progress. On the other hand, if men are deprived of that feeling, they are changed into rabid dogs.”
—Albert Camus (1913–1960)
“Friendship is not so simple. It is hard to get and takes a long time, but when one ha it one cannot get rid of it, one has to face it.”
—Albert Camus (1913–1960)
“It is not your paintings I like, it is your painting.”
—Albert Camus (1913–1960)
“He is asleep. He knows no longer the fatigue of the work of deciding, the work to finish. He sleeps, he has no longer to strain, to force himself, to require of himself that which he cannot do. He no longer bears the cross of that interior life which proscribes rest, distraction, weaknesshe sleeps and thinks no longer, he has no more duties or chores, no, no, and I, old and tired, oh! I envy that he sleeps and will soon die.”
—Albert Camus (1913–1960)
“Lucifer also has died with God, and from his ashes has arisen a spiteful demon who does not even understand the object of his venture.”
—Albert Camus (1913–1960)