Absurdism

In philosophy, 'the Absurd' refers to the conflict between the human tendency to seek inherent value and meaning in life and the human inability to find any in a purposeless, meaningless or chaotic and irrational universe. The universe and the human mind do not each separately cause the Absurd, but rather, the Absurd arises by the contradictory nature of the two existing simultaneously. – Søren Kierkegaard, The Sickness Unto DeathWhat is the Absurd? It is, as may quite easily be seen, that I, a rational being, must act in a case where my reason, my powers of reflection, tell me: you can just as well do the one thing as the other, that is to say where my reason and reflection say: you cannot act and yet here is where I have to act... The Absurd, or to act by virtue of the absurd, is to act upon faith ... I must act, but reflection has closed the road so I take one of the possibilities and say: This is what I do, I cannot do otherwise because I am brought to a standstill by my powers of reflection.What, then, is the absurd? The absurd is that the eternal truth has come into existence in time, that God has come into existence, has been born, has grown up. etc., has come into existence exactly as an individual human being, indistinguishable from any other human being, in as much as all immediate recognizability is pre-Socratic paganism and from the Jewish point of view is idolatry.—Kierkegaard, Concluding Unscientific Postscript, 1846, Hong 1992, p. 210I gladly undertake, by way of brief repetition, to emphasize what other pseudonyms have emphasized. The absurd is not the absurd or absurdities without any distinction (wherefore Johannes de Silentio: 'How many of our age understand what the absurd is?'). The absurd is a category, and the most developed thought is required to define the Christian absurd accurately and with conceptual correctness. The absurd is a category, the negative criterion, of the divine or of the relationship to the divine. When the believer has faith, the absurd is not the absurd — faith transforms it, but in every weak moment it is again more or less absurd to him. The passion of faith is the only thing which masters the absurd — if not, then faith is not faith in the strictest sense, but a kind of knowledge. The absurd terminates negatively before the sphere of faith, which is a sphere by itself. To a third person the believer relates himself by virtue of the absurd; so must a third person judge, for a third person does not have the passion of faith. Johannes de Silentio has never claimed to be a believer; just the opposite, he has explained that he is not a believer — in order to illuminate faith negatively.—Journals of Søren Kierkegaard X6B 79 In philosophy, 'the Absurd' refers to the conflict between the human tendency to seek inherent value and meaning in life and the human inability to find any in a purposeless, meaningless or chaotic and irrational universe. The universe and the human mind do not each separately cause the Absurd, but rather, the Absurd arises by the contradictory nature of the two existing simultaneously. As a philosophy, absurdism furthermore explores the fundamental nature of the Absurd and how individuals, once becoming conscious of the Absurd, should respond to it. The absurdist philosopher Albert Camus stated that individuals should embrace the absurd condition of human existence while also defiantly continuing to explore and search for meaning. Absurdism shares some concepts, and a common theoretical template, with existentialism and nihilism. It has its origins in the work of the 19th-century Danish philosopher Søren Kierkegaard, who chose to confront the crisis that humans face with the Absurd by developing his own existentialist philosophy. 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 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. In absurdist philosophy, the Absurd arises out of the fundamental disharmony between the individual's search for meaning and the meaninglessness of the universe. As beings looking for meaning in a meaningless world, humans have three ways of resolving the dilemma. Kierkegaard and Camus describe the solutions in their works, The Sickness Unto Death (1849) and The Myth of Sisyphus (1942), respectively: 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. All three arose from the human experience of anguish and confusion stemming from the Absurd: the apparent meaninglessness in a world in which humans, nevertheless, are compelled to find or create meaning. The three schools of thought diverge from there. Existentialists have generally advocated the individual's construction of his or her own meaning in life as well as the free will of the individual. Nihilists, on the contrary, contend that 'it is futile to seek or to affirm meaning where none can be found.' Absurdists, following Camus's formulation, hesitantly allow the possibility for some meaning or value in life, but are neither as certain as existentialists are about the value of one's own constructed meaning nor as nihilists are about the total inability to create meaning. 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. Camus himself passionately worked to counter nihilism, as he explained in his essay 'The Rebel,' while he also categorically rejected the label of 'existentialist' in his essay 'Enigma' and in the compilation The Lyrical and Critical Essays of Albert Camus, though he was, and still is, often broadly characterized by others as an existentialist. Both existentialism and absurdism entail consideration of the practical applications of becoming conscious of the truth of existential nihilism: i.e., how a driven seeker of meaning should act when suddenly confronted with the seeming concealment, or downright absence, of meaning in the universe. Camus's own understanding of the world (e.g., 'a benign indifference', in The Stranger), and every vision he had for its progress, however, sets him apart from the general existentialist trend.