As humans we are creatures of habit. We settle in to our daily routines: waking up, going to work, studying, etc. At times, we have moments of lucidity which break these routines temporarily, these junctures of time provoke you into contemplating your own existance. If there is no meaning or point to life our existence is absurd. Our aspirations for ourself will cease, and so will those of the next generations, so on and so forth until everything ceases. Our existence is a reflection of Sysiphus', always pushing the boulder up the mountain but never truly completing the task, it is how we function with the knowledge of our absurdity and making life worthwhile.
The legend of Sisyphus and his fate is an echo of our own. Sisyphus was a very wise mortal who was condemned by the gods. They punished him to a never ending absurd task. Sisyphus was forced to roll a boulder up a mountain, and once he reached the top the boulder would roll back down. Sisyphus would then have to attempt to complete the task again meeting the same results for eternity. Readers feel sympathy toward Sisyphus because he has no control over his actions, and reminds us of our own habits, we like Sisyphus are doomed to our own repetition of pointless task until our lives come to an end, our own sense of eternity.
Philosopher Albert Camus writes about absurdity in his essay The Myth of Sisyphus. He believes that the myth of Sisyphus is an echo of our own stories. We are slaves to our own habits, until one day we arouse our awareness, “At certain moments of lucidity, the mechanical aspect of their gestures, their meaningless pantomime makes silly everything that surrounds them,” (Klemke & Cahn 75). Once our conscious mind awakens within ourselves we suffe...
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...y comes around we repeat the process. Nevertheless, lowering our expectation on life or living life just for the sake of living is unapealing and unproductive. Feinberg gives the best solution: make your life the best it can be. By fulfilling your life you are giving it a subjective point. Even if the point will not matter upon your death, you lived a better life than others. The legend of Sisyphus is an echo of our own because we as humans will not complete all of our ambitions and the world will not fulfill all of our desires. Therefore, we should seek to improve our lives and make it worthwhile. In a way by fulfilling life, we will also be completing Camus' view as continuing life in spite of its pointlessness and being free to make our own purpose.
Works Cited
Klemke, E. D., and Steven M. Cahn. The Meaning of Life: A Reader. New York: Oxford UP, 2008. Print.
Because Sisyphus betrayed “divine secrets to mortals”, he was sentenced to continuously rolling a stone up a hill and when it came down, he would have to roll it up again for an eternity. “We have the picture of meaningless, pointless toil, of a meaningless existence that is absolutely never redeemed” (Taylor p 20). Sisyphus struggle cannot even be redeemed through death or exhaustion. His sentenced is irreversible and there is no way out of this depressing and dark life. There is absolutely no hope for him, just more of the same. His reality is his nightmare that he can not be awoken
In the essay The Myth of Sisyphus, Albert Camus attempts to give answers to some tough questions. He wants to know if life is worth living or how we can make it worth living, as well as whether or not it is possible to live with certainty. To him, the absurd man realizes that life is absurd after his expectations are repeatedly contradicted and he realizes the world is an unreasonable place that cannot be explained. These unreasonable expectations of certainty ultimately cause many absurd men to think that life is not worth living when they are faced with what they feel is a hopeless situation. Camus offers an alternative to the problem the absurd man faces and it is not suicide or “Philosophical suicide”. Other philosophers commit philosophical suicide by suggesting that there is enough evidence, whatever it maybe, that one should survive on hope alone or make some leap. But Camus thinks that if a person is honest and truthful to themselves that they know they are nothing more than “a stranger” in this world. So how does one live a life worth living when faced with absurdity?
The universe we inhabit is by all accounts an atypical one; a few people manage its foolishness by encompassing themselves with faith, while others disregard all its significance. Existentialism, nonetheless, ushers us down a remarkable course that darkens these perspectives toward one of a kind belief structure. Despite the fact that we can experience circumstances that are out of our control, we do have the ability to control how we manage said circumstances and regardless of whether we decide to create significance from them. The chase for our actual importance is primitive as are the answers that have maintained it throughout history. Certainly, life does not have an unmistakable settled intending to it; it is up to every person to find their own particular relative target and accomplish their own joy. This is absolutely what existentialism suggests, that it is not prone to know reality,
Sisyphus is forced to roll a heavy rock up a hill for eternity, it is said that he is happy.
Sisyphus knows his fate. He to Because he has the opportunity and does rationalize his fate, he has consciousness. As the rock rolls back down, he is able to look back upon his life and analyze it. Nothing could be more existentialist. Sartre’s Garcin wants to meet his fate face to face. So, Sisyphus, embodies this desire of Garcin, and is thus a hero to him. Similarly, Charles Dickens’ scrooge has the unique opportunity to become an observer to his fate in the past, present and future. While Camus’ Meursault does not care about his past, he expresses the same feelings as scrooge and Garcin in their desire to confront their fate. Indeed, this is why they are every man and Sisyphus is our hero - he has and will always confront his fate. He has the conscious power to contemplate and control his fate. Therefore, if we know that everyone faces death as their fate, consciousness equals the ability to deal with ones fate.
The Allegory of the Cave, and The Myth of Sisyphus, are both attempts at explaining some aspect of the way people think or why humans do as observed. Both stories illustrate the same idea: without necessary and proper exposure to change, thinking is limited and ignorance is the direct product.
Again, I believe Taylor is missing some important feature to his theory. It seems he is correct in stating one should have their own sense of meaning to their life not just others’ perception that one’s life is meaningful. However, there is still the problem of giving equal meaning to everyone life that is doing what they love to do. As a result, to answer this problem one could suggest in order for one to have a meaningful life a person must be subjectively fulfilled by pursuing objectively valuable ends. This way it ensures the person must find meaning in their own lives as well as creating something that benefits many that will give others the perception the person has a meaningful life.
Brannigan, Jack. The Purpose of Life & the General Theory of Ethics. Nebraska, USA: iUniverse, 2005.
"People say that what we're all seeking is a meaning for life. I don't think that's what we're really seeking. I think that what we're seeking is an experience of being alive...." Joseph Campbell made this comment on the search for meaning common to every man's life. His statement implies that what we seem bent on finding is that higher spark for which we would all be willing to live or die; we look for some key equation through which we might tie all of the experiences of our life and feel the satisfaction of action toward a goal, rather than the emptiness which sometimes consumes the activities of our existence. He states, however, that we will never find some great pure meaning behind everything, because there is none. What there is to be found, however, is the life itself. We seek to find meaning so that emptiness will not pervade our every thought, our every deed, with the coldness of reality as the unemotional eye chooses to see it. Without color, without joy, without future, reality untouched by hope is an icy thing to view; we have no desire to see it that way. We forget, however, that the higher meaning might be found in existence itself. The joy of life and the experience of living are what make up true meaning, as the swirl of atoms guided by chaotic chance in which we find our existence has no meaning outside itself.
There is no meaning in life: the universe is indifferent to the actions of mankind. Meaning is arbitrarily ascribed by individuals, such as the lawyers and jury who found it gravely repulsive that Mersault did not cry at his mother’s funeral. Though he spent his whole life denouncing arbitrary meaning in life, in the moments before his death, Mersault begs for human connection and empathy. He wishes for his death to have meaning, and for others to create that meaning with “cries of hate” (123). Mersault is a simple man who experiences the world through his sense of perception.
Several philosophers have made differing viewpoints regarding the outlook of life. Richard Taylor and Albert Camus are notably known for presenting their thoughts on whether life is meaningless or not through the use of the Greek myth of Sisyphus. The two philosopher’s underlying statement on the meaning of life is understood through the myth. The myth discusses the eternal punishment of Sisyphus who was condemned by the Gods to take a large boulder up a hill, only to have it roll back down, forcing him to repeat this task endlessly. Each conceive the myth in their own way and ultimately end with a conclusion that differs from each other. Taylor’s ideals and his take on the meaning of life contrast with what Camus presents in his argument. While Taylor suggests that there is a subjective meaning to life, Camus states that life is ultimately meaningless.
Man, by nature, is always searching for meaning. From the Atheistic approach, he must search for it without divinity. With divinity, only humanity and commonplace is present. Equipped only with everything – broad, yes, but accurate – man must content himself with what is available to him. This does not complicate things, nor make them trivial, it rather makes them quite simple. If your life has meaning, it is worth living. It is still meaning as it is still driving you forward and still causing you to better yourself, it just so happens that it is also commonplace. Existentialism thrives on the commonplace as it creates a system in which freedom of choice and abundancy of self-reliance is available. This is the true definition of subjectivism, though critics of Sartre will
Nash, Ronald H., (1999). Life‘s ultimate questions: an introduction to philosophy, Zondervan, Grand Rapids, Michigan 49530.
Works Cited for: Pojman, Louis P., and Fieser, James. Introduction to Philosophy – Classic and Contemporary. Readings Fourth Edition. In Defense of Life after Death, 1983, John Hicks, 380-386. New York: Oxford University Press, Inc., 2008.
There are several reasons why a person could be feeling that their life is meaningless or has no meaning. According to Victor Frankl these reasons could be existential frustration, existential vacuum, and the meaning of suffering. Frankl breaks down the meaning of existential frustration as so, it can be referred to as existence itself – the specifically mode of being, the meaning of existence, and striving to find concrete meaning in personal existence, which is the will to meaning. Existence itself, in simpler terms is just existing and the human mode itself. The meaning of existence is the question in which we often ask ourselves; Why are we here? When we strive to find concrete meaning in personal existence, we are looking for the personal meaning for existence. Basically what Frankl is saying is that when we are dealing wit the existential frustration we are looking for given meaning that isn’t there. (There is no meaning). On the other hand there is the existential vacuum, which is when you cannot find meaning in your life. Frankl says that the existential vacuum manifests itself mainly in the state of boredom.