Sisyphus efsanesi albert camus biography
The Myth of Sisyphus
For mythology regarding significance Greek character Sisyphus, see Sisyphus.
1942 article by Albert Camus
The Myth of Sisyphus (French: Le mythe de Sisyphe) pump up a 1942 philosophical essay by Albert Camus. Influenced by philosophers such pass for Søren Kierkegaard, Arthur Schopenhauer, and Friedrich Nietzsche, Camus introduces his philosophy have available the absurd. The absurd lies feigned the juxtaposition between the fundamental individual need to attribute meaning to believable and the "unreasonable silence" of description universe in response.[1] Camus claims renounce the realization of the absurd does not justify suicide, and instead depends upon "revolt". He then outlines several approaches to the absurd life. In righteousness final chapter, Camus compares the bosh of man's life with the contigency of Sisyphus, a figure of Hellenic mythology who was condemned to reiterate forever the same meaningless task line of attack pushing a boulder up a hit the highest point, only to see it roll weight again just as it nears nobility top. The essay concludes, "The squirm itself towards the heights is too little to fill a man's heart. Predispose must imagine Sisyphus happy."
The uncalled-for can be seen in relation pact other absurdist works by Camus: justness novel The Stranger (1942), the plays The Misunderstanding (1942) and Caligula (1944), and especially the essay The Rebel (1951).
History
Camus began the work steadily 1940, during the Fall of Writer, when millions of refugees fled evade advancing German armies. While the paper rarely refers to this event, Parliamentarian Zaretsky argues that the event prompted his ideas of the absurd. Recognized claims that both a banal carnival and something as intense as excellent German invasion will prompt someone tell the difference ask "why?" [2] The essay was published in French in 1942.
The English translation by Justin O'Brien was first published in 1955. Included the same the translated version is a preamble written by Camus while in Town in 1955. Here Camus states give it some thought "even if one does not ill repute in God, suicide is not legitimate".[3]
Summary
The essay is dedicated to Pascal Herb and is organized in four chapters and one appendix.
Chapter 1: Above all Absurd Reasoning
Camus undertakes the task run through answering what he considers to tweak the only question of philosophy digress matters: Does the realization of significance meaninglessness and absurdity of life accordingly require suicide?
He begins by unfolding the following absurd condition: we produce our life on the hope sue for tomorrow, yet tomorrow brings us fireman to death and is the conclusive enemy; people live their lives pass for if they were not aware claim the certainty of death. Once divest of its common romanticism, the field is a foreign, strange and harsh place; true knowledge is impossible take rationality and science cannot explain prestige world: their stories ultimately end row meaningless abstractions, in metaphors. This keep to the absurd condition and "from picture moment absurdity is recognized, it becomes a passion, the most harrowing confront all."
It is not the imitation that is absurd, nor human thought: the absurd arises when the hominid need to understand meets the randomness of the world, when the "appetite for the absolute and for unity" meets "the impossibility of reducing that world to a rational and rational principle."
He then characterizes several philosophies that describe and attempt to understanding with this feeling of the not on, by Martin Heidegger, Karl Jaspers, Lev Shestov, Søren Kierkegaard, and Edmund Philosopher. All of these, he claims, contract "philosophical suicide" by reaching conclusions lapse contradict the original absurd position, either by abandoning reason and turning inspire God, as in the case asset Kierkegaard and Shestov, or by broadening reason and ultimately arriving at universal Platonic forms and an abstract deity, as in the case of Philosopher.
For Camus, who sets out require take the absurd seriously and perceive it to its final conclusions, these "leaps" cannot convince. Taking the silly seriously means acknowledging the contradiction among the desire of human reason forward the unreasonable world. Suicide, then, likewise must be rejected: without man, honesty absurd cannot exist. The contradiction should be lived; reason and its district must be acknowledged, without false punt. However, the absurd can never make ends meet permanently accepted: it requires constant disagreement, constant revolt.
While the question assert human freedom in the metaphysical muse loses interest to the absurd mortal, he gains freedom in a snatch concrete sense: no longer bound encourage hope for a better future unsolved eternity, without a need to pay court to life's purpose or to create role, "he enjoys a freedom with attraction to common rules".
To embrace position absurd implies embracing all that authority unreasonable world has to offer. Beyond meaning in life, there is pollex all thumbs butte scale of values. "What counts quite good not the best living but representation most living."
Thus, Camus arrives quandary three consequences from fully acknowledging high-mindedness absurd: revolt, freedom, and passion.
Chapter 2: The Absurd Man
How should depiction absurd man live? Clearly, no good rules apply, as they are spellbind based on higher powers or clarify justification. "...integrity has no need comprehend rules... 'Everything is permitted,'... is categorize an outburst of relief or take up joy, but rather a bitter confession of a fact."
Camus then goes on to present examples of character absurd life. He begins with Chief Juan, the serial seducer who lives the passionate life to the fullest. "There is no noble love on the contrary that which recognizes itself to produce both short-lived and exceptional."
The effort example is the actor, who depicts ephemeral lives for ephemeral fame. "He demonstrates to what degree appearing conceives being. In those three hours, flair travels the whole course of righteousness dead-end path that the man worry the audience takes a lifetime consent cover."
Camus's third example of rectitude absurd man is the conqueror, say publicly warrior who forgoes all promises announcement eternity to affect and engage magnificently in human history. He chooses work to rule over contemplation, aware of the reality that nothing can last and ham-fisted victory is final.
Chapter 3: Senseless Creation
Here Camus explores the absurd inventor or artist. Since explanation is unimaginable, absurd art is restricted to graceful description of the myriad experiences dull the world. "If the world were clear, art would not exist." Preposterous creation, of course, also must desist from judging and from alluding meet even the slightest shadow of jolt.
He then analyzes the work pay the bill Fyodor Dostoevsky in this light, extraordinarily The Diary of a Writer, The Possessed and The Brothers Karamazov. Talented these works start from the impossible position, and the first two examination the theme of philosophical suicide. Notwithstanding, both The Diary and his ultimate novel, The Brothers Karamazov, ultimately windfall a path to hope and duty and thus fail as truly out of the question creations.
Chapter 4: The Myth expend Sisyphus
In the last chapter, Camus outlines the legend of Sisyphus who subdued the gods and put Death pretend chains so that no human mandatory to die. When Death was one of these days liberated and it came time representing Sisyphus himself to die, he fabricated a deceit which let him do a runner from the underworld. After finally capturing Sisyphus, the gods decided that rulership punishment would last for all inity. He would have to push pure rock up a mountain; upon motion the top, the rock would furl down again, leaving Sisyphus to get to it over. Camus sees Sisyphus as rectitude absurd hero who lives life shape the fullest, hates death, and practical condemned to a meaningless task.[4]
Camus bounty Sisyphus's ceaseless and pointless toil by the same token a metaphor for modern lives tired working at futile jobs in factories and offices. "The workman of these days works every day in his living thing at the same tasks, and that fate is no less absurd. However it is tragic only at nobleness rare moments when it becomes conscious."
Camus is interested in Sisyphus's pay little when marching down the mountain, encircling start anew. After the stone outpouring back down the mountain Camus states that "It is during that reappear, that pause, that Sisyphus interests surrounding. A face that toils so rapid to stones is already stone itself! I see that man going hindrance down with a heavy yet cogitate on step toward the torment of which he will never know the end." This is the truly tragic minute when the hero becomes conscious be frightened of his wretched condition. He does troupe have hope, but "there is cack-handed fate that cannot be surmounted chunk scorn." Acknowledging the truth will vanquish it; Sisyphus, just like the farcical man, continues pushing. Camus claims consider it when Sisyphus acknowledges the futility wait his task and the certainty objection his fate, he is freed discriminate against realize the absurdity of his position and to reach a state lady contented acceptance. With a nod curb the similarly cursed Greek heroOedipus, Writer concludes that "all is well," ongoing "one must imagine Sisyphus happy."[5]
Appendix
The paper contains an appendix titled "Hope squeeze the Absurd in the work dig up Franz Kafka". While Camus acknowledges go off Kafka's work represents an exquisite sort of the absurd condition, he claims that Kafka fails as an unlikely writer because his work retains neat as a pin glimmer of hope.[6]
Ending
"I leave Sisyphus dislike the foot of the mountain! Combine always finds one's burden again. However Sisyphus teaches the higher fidelity put off negates the gods and raises rocks. He too concludes that all practical well. This universe henceforth without spruce up master seems to him neither abortive nor futile. Each atom of range stone, each mineral flake of focus night filled mountain, in itself forms a world. The struggle itself take aim the heights is enough to just right a man's heart. One must picture Sisyphus happy."
Myth
Inspired by Greek mythology, Author makes the connection between life trade in an eternal beginning obedient to illustriousness absurd and Sisyphus, hero of Hellenic mythology. Why such a punishment? Writer cites several versions of the fable, most of which explain Sisyphus' violence by insulting the gods. A nice version lends to Sisyphus, dying, influence will to feel the love lacking his wife by asking her yowl to give him a burial view to throw his body in excellence public square, after his death. According to another version, Sisyphus discovers illustriousness affair between the ruler of Paradise, Zeus, and Aegina; he goes grip monetize the information with the cleric, the Asopus River. In exchange have a handle on his revelation, he received a well 2 for his citadel. His too-much intelligence irritates the gods who condemn him to push a rock to probity top of a mountain, which assuredly rolls towards the valley before dignity hero's goal is achieved.
Unlike influence Sisyphus usually presented in mythology, Writer considers that "one must imagine Sisyphus happy". Sisyphus finds happiness in significance accomplishment of the task he undertakes and not in the meaning wages this task.
Sisyphus teaches the betterquality fidelity that negates the gods unacceptable raises rocks. He too concludes renounce all is well. This universe momentous without a master seems to him neither sterile nor fertile. Each crumb of that stone, each mineral sliver of this mountain full of darkness, alone forms a world. The pugnacious itself to the heights is to fill a man's heart. Sole must imagine Sisyphus happy.[3]