Ebook The Myth of Sisyphus and Other Essays (A Vintage Book-V-75), by Albert Camus (Author); Justin O'Brien (Translated by)
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The Myth of Sisyphus and Other Essays (A Vintage Book-V-75), by Albert Camus (Author); Justin O'Brien (Translated by)
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Philosophy, Humanities, Literary Studies
- Sales Rank: #1313771 in Books
- Published on: 1955
- Number of items: 1
- Binding: Mass Market Paperback
Most helpful customer reviews
0 of 0 people found the following review helpful.
Leaping Lords of Faith
By Joseph Annunzio
Suicide itself is a leap of faith just as much as any Kierkegaardian leap of faith as Albert Camus warns of in The Myth Of Sisyphus. But by continuing with life I make a leap of faith into the future of a very uncertain life. Making decisions under conditions of uncertainty is just what we do in many areas of life. For example, ethical judgments are made under conditions of uncertainty; that is what makes them so vexing. The consideration of suicide or life is no different. Further, if my choice for suicide is considered to have been made under conditions of impaired judgment than the same could be said for my choice not to commit suicide which is made under the same prevailing conditions of uncertainty as the suicide choice. In any case, to embrace the final position of Camus, that we can find meaning in the absurd struggle of life itself and thus avoid suicide as an option is just as much a leap of faith as Kierkegaard would have us make. To imagine Sisyphus happy as Camus suggests is a leap of the imagination, it is to take a leap of faith to find meaning in the ordinary struggle of life. That life is meaningless and that existence is absurd, that there is no grand plan or universal meaning is knowledge we live must with but that we cannot live by. Hence, the leap of faith whether it is of Camus or of Kierkegaard, whether into life, love or laughter it really does not matter, we must just leap. These are Plato’s noble lies. They are literally false but express emotional truths. We see through them but pretend not to, we respect them as we pretend that King really does have clothes.
3 of 3 people found the following review helpful.
IS SUICIDE THE ONLY "TRULY SERIOUS PHILOSOPHICAL PROBLEM"?
By Steven H Propp
Albert Camus (1913-1960) was a French author, journalist, and philosopher, who won the 1957 Nobel Prize for Literature for his novels such as The Stranger, The Plague, The Fall, etc. He also wrote nonfiction such as The Rebel: An Essay on Man in Revolt, Resistance, Rebellion, and Death: Essays, Lyrical and Critical Essays, etc.
He wrote in the Preface, "For me `The Myth of Sisyphus' marks the beginning of an idea which I was to pursue in The Rebel: An Essay on Man in Revolt. It attempts to resolve the problem of suicide, as The Rebel attempts to resolve that of murder, in both cases without the aid of eternal values which, temporarily perhaps, are absent or distorted in contemporary Europe. The fundamental subject of `The Myth of Sisyphus' is this: it is legitimate and necessary to wonder whether life has a meaning; therefore it is legitimate to meet the problem of suicide face to face. The answer, underlying and appearing through the paradoxes which cover it, is this: even if one does not believe in God, suicide is not legitimate."
He begins the title essay with the statement, "There is but one truly serious philosophical problem, and that is suicide. Judging whether life is or is not worth living amounts to answering the fundamental question of philosophy. All the rest---whether or not the world has three dimensions, whether the mind has nine or twelve categories---comes afterwards. These are games; one must first answer." (Pg. 3)
Later, he says, "I come at last to death and to the attitude we have toward it... one will never be sufficiently surprised that everyone lives as it no one `knew.' This is because in reality there is no experience of death... Here, it is barely possible to speak of the experience of others' deaths... All the pretty speeches about the soul will have their contrary convincingly proved, at least for a time. From this inert body on which a slap makes no mark the soul has disappeared. This elementary and definitive aspect of the adventure constitutes the absurd feeling. Under the fatal lighting of that destiny, its uselessness becomes evident. No code of ethics and no effort are justifiable a priori in the face of the cruel mathematics that commands our attention." (Pg. 12)
He laments, "With the exception of professional rationalists, today people despair of true knowledge. If the only significant history of human thought were to be written, it would have to be the history of its successive regrets and its impotences." (Pg. 14) He continues, "all the knowledge on earth will give me nothing to assure me that this world is mine. You describe it to me and you teach me to classify it... But you tell me of an invisible planetary system in which electrons gravitate around a nucleus. You explain this world to me with an image. I realized then that you have been reduced to poetry... You have already changed theories. So that science that was to teach me everything ends up in a hypothesis... that uncertainty is resolved in a work of art. What need had I of so many efforts?" (Pg. 15)
He asserts, "This world in itself is not reasonable, that is all that can be said. But what is absurd is the confrontation of this irrational and the wild longing for clarity whose call echoes in the human heart. The absurd depends as much on man as on the world. For a moment it is all that links them together. IT binds them one to the other as only hatred can weld two creatures together. This is all I can discern clearly in this measureless universe where my adventure takes place." (Pg. 16)
He observes, "I am told again that here the intelligence must sacrifice its pride and the reason bow down. But if I recognize the limits of the reason, I do not thereby negate it, recognizing its relative powers. I merely want to remain in this middle path where the intelligence can remain clear. If that is its pride, I see no sufficient reason for giving it up... Perhaps this notion will become clearer if I risk this shocking statement: the absurd is sin without God." (Pg. 30) He argues, "I am taking the liberty ... of calling the existential attitude philosophical suicide. But this does not imply a judgment. It is a convenient way of indicating the movement by which a thought negates itself and tends to transcend itself in its very negation. For the existentials negation is their God. To be precise, their god is maintained only through the negation of human reason." (Pg. 31)
He states, "At a certain point on his path the absurd man is tempted. History is not lacking in either religions of prophets, even without gods. He is asked to leap. All he can reply is that he doesn't fully understand... he doesn't want to do anything but what he fully understands. He is assured that this is the sin of pride, but he does not understand the notion of sin; that perhaps hell is in store, but he has not enough imagination to visualize that strange future; that he is losing immortal life, but that seems to him an idle consideration... He feels innocent. To tell the truth, that is all he feels---his irreparable innocence. This is what allows him everything... And it is with this that he is concerned: he wants to find out if it is possible to live WITHOUT APPEAL." (Pg. 39)
He points out, "It may be thought that suicide follows revolt---but wrongly... Suicide, like the leap, is acceptance at its extreme. Everything is over and man returns to his essential history... In its way, suicide settles the absurd. It engulfs the absurd in the same death. But I know that in order to keep alive, the absurd cannot be settled... The contrary of suicide, in fact, is the man condemned to death. That revolt gives life its value... it restores majesty to that life... It is essential to die unreconciled and not of one's own free will. Suicide is a repudiation. The absurd man can only drain everything to the bitter end, and deplete himself. The absurd is his extreme tension, which he maintains constantly by solitary effort, for he knows that in that consciousness and in that day-to-day revolt he gives proof of his only truth, which is defiance." (Pg. 40-41)
In his essay "The Absurd Man," he concludes: "This absurd, godless world is, then, peopled with men who think clearly and have ceased to hope. And I have not yet spoken of the most absurd character, who is the creator." (Pg. 68) In the "Absurd Creation" essay, he argues, "To become god is merely to be free on this earth, not to serve an immortal being. Above all, of course, it is drawing the inferences from that painful independence. If God exists, all depends on him and we can do nothing against his will. If he does not exist, everything depends on us... to kill God is to become god oneself; it si to realize on this earth the eternal life on which the Gospel speaks." (Pg. 79-80)
This is perhaps Camus' most provocative essay ("The Rebel" is perhaps the exception); it will be "must reading" for anyone studying his and his ideas.
0 of 0 people found the following review helpful.
As a way to understand both culture and personhood...
By Stephen Armstrong
Finally, I understand what I should have understood in college...
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