Absurdism
This conflict can be between rational man and an irrational universe, between intention and outcome, or between subjective assessment and objective worth, but the precise definition of the term is disputed.
Some arguments in favor of absurdism focus on the human insignificance in the universe, on the role of death, or on the implausibility or irrationality of positing an ultimate purpose.
Defenders of absurdism often complain that it does not receive the attention of professional philosophers it merits in virtue of the topic's importance and its potential psychological impact on the affected individuals in the form of existential crises.
Absurdism and nihilism share the belief that life is meaningless, but absurdists do not treat this as an isolated fact and are instead interested in the conflict between the human desire for meaning and the world's lack thereof.
There is wide agreement that the term "absurd" implies a lack of meaning or purpose but there is also significant dispute concerning its exact definition and various versions have been suggested.
[2][1][13] The perspective of absurdism usually comes into view when the agent takes a step back from their individual everyday engagements with the world to assess their importance from a bigger context.
[4][2][14] Such an assessment can result in the insight that the day-to-day engagements matter a lot to us despite the fact that they lack real meaning when evaluated from a wider perspective.
"[8] On this view, an important aspect of the absurd is that whatever higher end or purpose we choose to pursue, it can also be put into doubt since, in the last step, it always lacks a higher-order justification.
However, other researchers reject the metacognitive requirement based on the fact that it would severely limit the scope of the absurd to only those possibly few individuals who clearly recognize the contradiction while sparing the rest.
[12][21] From this perspective, the tendency to posit the existence of a benevolent God may be seen as a form of defense mechanism or wishful thinking to avoid an unsettling and inconvenient truth.
[22][23][24] For example, René Descartes aims to build a philosophical system based on the absolute certainty of the "I think, therefore I am" just to introduce without a proper justification the existence of a benevolent and non-deceiving God in a later step in order to ensure that we can know about the external world.
[31] Various objections to such a position have been presented, for example, that it violates common sense or that it leads to numerous radical consequences, like that no one is ever guilty of any blameworthy behavior or that there are no ethical rules.
[3] The moral values defended by absurdists often overlap with the ethical outlook of existentialism and include traits like sincerity, authenticity, and courage as virtues.
The absurd nature of the world is exemplified by the mysterious and impenetrable functioning of the judicial system, which seems indifferent to Josef K. and resists all of his attempts of making sense of it.
[20] This response is motivated by the insight that, no matter how hard the agent tries, they may never reach their goal of leading a meaningful life, which can then justify the rejection of continuing to live at all.
[13][20] One such alternative response to the apparent absurdity of life is to assume that there is some higher ultimate purpose in which the individual may participate, like service to society, progress of history, or God's glory.
[12][10][1] Such a revolt usually exemplifies certain virtues closely related to existentialism, like the affirmation of one's freedom in the face of adversity as well as accepting responsibility and defining one's own essence.
Such a lifestyle might be exemplified by an actor, a conqueror, or a seduction artist who is constantly on the lookout for new roles, conquests, or attractive people despite their awareness of the absurdity of these enterprises.
[4][2][14] The absurd would not arise if either of the conflicting elements would cease to exist, i.e. if the individual would stop caring about things, as some Eastern religions seem to suggest, or if one could find something that possesses a non-arbitrary meaning that merits the concern.
[44] Absurdism as a belief system was born of the European existentialist movement that ensued, specifically when Camus rejected certain aspects of that philosophical line of thought[45] and published his essay The Myth of Sisyphus.
The aftermath of World War II provided the social environment that stimulated absurdist views and allowed for their popular development, especially in the devastated country of France.
For example, according to Kant, space and times are dimensions belonging to the realm of phenomena since this is how sensory impressions are organized by the mind, but may not be found on the level of noumena.
Each cycle is linked to a Greek myth (Sisyphus, Prometheus, Nemesis) and explores specific themes and objects; the common thread remaining the solitude and despair of the human, constantly driven by the tireless search for the meaning of the world and of life.I had a precise plan when I started my work: I wanted to first express negation.
The cycle of revolt, called the positive, is a direct response to the absurd and is also expressed by four of his works: the novel The Plague (1947), the plays The State of Siege (1948) and The Just Assassins (1949), then the essay The Rebel (1951).
Advancing a message of lucidity, resilience and emancipation in the face of the absurdity of life, it encourages people to create their own meanings through personal choices and commitments, and to embrace their freedom to the fullest.
With the cycle of love and the “midday thought” (French: la pensée de midi), the philosophy of the absurd is completed by a principle of measurement and pleasure, close to Epicureanism.
Absurdism originated from (as well as alongside) the 20th-century strains of existentialism and nihilism; it shares some prominent starting points with both, though also entails conclusions that are uniquely distinct from these other schools of thought.
Absurdists following Camus also devalue or outright reject free will, encouraging merely that the individual live defiantly and authentically in spite of the psychological tension of the Absurd.
[68][14] The intimate relation to psychological crises is also manifested in the problem of finding the right response to this unwelcome conflict, for example, by denying it, by taking life less seriously, or by revolting against the absurd.
In a similar sense in the practical domain, the agent may decide to take aspirin in order to avoid a headache even though they may be unable to give a reason for why they should be concerned with their own wellbeing at all.
