Albert Camus - the absurd

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Latin absurdum  - out of harmony

To abolish concious revolt is to elude the problen - the theme of permanent revolution is thus carrie into idividual experience living is keepin the absurd alive - keeping it alive is above all contemplating it ... just as danger provided man with the unique opportunity of seazing awareness so metaphysical revolt extends awareness to the whole of experience 

Thomas Hobbes (1588–1679). Of Man, Being the First Part of Leviathan. The Harvard Classics. 1909–14. Chapter V Of Reason and Science 

"But this privilege is allayed by another, and that is, by the privilege of absurdity; to which no living creature is subject, but man only. And of men, those are of all most subject to it that profess philosophy."

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The Sense of the Absurd in the Philosophy of Schopenhauer, by Clement Rosset

Translated from French by Awet Moges

After the excitement and the contempt he has successively raised unfairly, Schopenhauer became a philosopher difficult to rediscover. To do justice to his philosophy and measure the importance of its contribution to our Western thought, it will certainly forgetting a lot of things, mainly the elements that were interested first as its panegyrists his detractors. It will be up behind an old-fashioned pessimism outdated teleology, naivety and the strangeness of many analyzes, the essential elements of a philosophical conversion he was able to make it necessary for the future of all thought. After Schopenhauer, like it or not, there is definitely something broken in our Western philosophy - broken or open, as it will mean. According to the happy expression of the article by J. Oxenford, who in 1852 brought sudden celebrity to an unknown philosopher, Schopenhauer was primarily an iconoclast, a destroyer of idols, introduces a profane the sacred temple of philosophy. His contribution, as he had expected, was, and still is to a large extent, untimely. At a time when Western philosophy inherited the legacy of metaphysical optimism of the eighteenth century, occurring in the Hegelian, Schopenhauer poses obvious that there is no order or reason to be, that all existence is based on a dark and irrational principle, Schopenhauer, as we know, define the notion of Will.

According to Bergson, any deep philosophy boils down to one or two basic intuitions which the whole work of the philosopher, in his diversity and complexity, is an expression more or less direct. The example of the philosophy of Schopenhauer, after that of Descartes and Pascal, is made to give weight to this theory. Nothing in the work of Schopenhauer who comes down directly to a first intuition, which stems from the fact that Schopenhauer himself called his "single-minded", as evidenced by the first lines of the Preface of The World as Will and Representation. It is therefore for us to trace the source of this unique thought, either this first intuition that all the work is a way of development. The purpose of this study is to show that this intuition belongs to a certain conception of the absurd, a worldview in stark contrast to any kind of reason or justification, and even if we try to identify the closer brilliant intuition which Schopenhauer's philosophy was born of a sense of strangeness to the absurd notion of mere existence of which, in many, many pages Schopenhauer denounce the opaque and impenetrable to the spirit nature.

This feeling of surprise and strangeness against all existence is all the more remarkable that arises at a time when faith in a guiding and instructing all things right, far from weakening, had almost amped through the great hope that the eighteenth century was committed to the development of its "light", leading to the construction of Hegel, who sees the world the progressive realization of the Absolute Spirit, to the point of fully assimilate reality and rationality. "I am devoid of any rational intuition" * said sarcastically Schopenhauer, in one of its many outputs against Hegel. This word may go further than he thought himself. Both could be defined much of the originality of Schopenhauer was perhaps foremost precisely in this deafness against pseudo-evidence were readily admitted his contemporaries - and Nietzsche, this second great iconoclast, confessing his native ignorance about the moral sentiments. Schopenhauer is primarily a philosopher who is not even against, but completely outside of any intellectual movement of his time. Representation of any metaphysical purposes, the idea of ​​an evolving nature, of humanity in its historical development, all lying to the central ideas of the concerns of its predecessors and contemporaries, make it totally absent - lack of rest that combines Schopenhauer a naive