ALBERT CAMUS LE MYTHE VAN SISYPHUS PDF

Oordelen of het leven wel of niet de moeite waard is geleefd te worden, is antwoord geven op de fundamentele vraag van de filosofie. Maar niets is op zichzelf absurd. Het is de confrontatie tussen de rationele mens en de onzinnige stilte van de wereld die het absurde voortbrengt. Volgens Camus heeft het leven van zichzelf geen zin. Daarom botst de mens, die eenheid en helderheid zoekt in de wereld, op de muren van het absurde.

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Start your review of The Myth of Sisyphus Write a review Recommends it for: troubled teens Recommended to Erik by: no one Shelves: philosophy By the end of high school I was a very unhappy person and had been so since our family moved from unincorporated Kane County to Park Ridge, Illinois when I was ten.

At the outset the unhappiness was basically consequent upon leaving a rural setting, small school and friendly, integrated working-class neighborhood for a reactionary suburb, large school and unfriendly upper middle-class populace whose children were, by and large, just as thoughtlessly racist and conservative as their parents were.

By the end of high school I was a very unhappy person and had been so since our family moved from unincorporated Kane County to Park Ridge, Illinois when I was ten.

By fifteen, however, the quality of the unhappiness had begun to change as I had made, really made, some friends in the persons of Richard Hyde and Hank Kupjack.

By the end of high school, thanks to them and to the rise of the sixties counterculture, I actually had many friends, some of them from the political left, some identified with the avant garde world, some just plain disgruntled teen potheads. But by then unhappiness had become character and had been elevated from an emotional to a philosophical state of being.

On the one hand, it had a lot to do with not having had a girlfriend since Lisa in the first grade. On the other hand, and this was more prominently to mind, it had to do with the reasons, the serious reasons, for not having one.

They were that I was unusually slow in physical development and unusually short in stature. In my mind, I was uncontestably unattractive. If any girl would like me it would be because of personality and intelligence, I had no insecurity about intelligence as a teen, but quite a bit about personality. I developed the practice of not looking at females unless speaking with them. I walked with my head down, eyes to the ground, in order to avoid such guilt-ridden gazes. While other guys played around with the girls in our circle, I maintained a generally grave persona, holding "serious" conversations or reading while they flirted.

A feeling of superiority was confusedly mixed with strong feelings of inferiority to these other, more comfortable, persons. While it was easy to dismiss most of the "straight" kids at school as mindless, this was not possible with many persons in our circle, particularly some of the older ones whom I admired for their learning and critical intellects.

The other, philosophically deeper, dimension of this unease was that I myself was so "critically intelligent" that I had no ground upon which to stand. I had strong moral feelings but I was unable to convince myself that they were more than personal tastes.

My early public school education had emphasized the sciences. While I could understand human values as having some meaning in terms of biology and evolutionary theory, I could not fit myself positively into that picture. Thoughts of suicide were frequent. Thus I was drawn, upon being exposed to them, to the existentialists, particularly Camus. Just as I was concluding this essay of the collection, the part about Sisyphus being happy with his absurd work, Lisa Cox walked in front of the car, headed west towards the church.

Now, Lisa was just another pretty girl in our group, not the particular object of any attention from me. Indeed, she was too young, being two years behind in school.

But, not being an intimate friend, she was one of those girls I would tend to guiltily objectify as sexual. Here, however, it happened differently. She was beautiful, simply beautiful. Her long, tightly waved brown hair and matching corduroy pants, all bathed in sunlight dappled by the new leaves of the elms filling the park, were lovely.

I noticed the absence of guilt feelings.

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De mythe van Sisyphus

Esther Wit Hoe moet ik leven, als ik mij nergens op kan beroepen? Camus weet als geen ander het menselijk bestaan op de spits te drijven. Is het leven de moeite waard? Sommige boeken beginnen met een algemene inleiding. Andere boeken komen meteen tot de kern.

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The Myth of Sisyphus

Start your review of The Myth of Sisyphus Write a review Recommends it for: troubled teens Recommended to Erik by: no one Shelves: philosophy By the end of high school I was a very unhappy person and had been so since our family moved from unincorporated Kane County to Park Ridge, Illinois when I was ten. At the outset the unhappiness was basically consequent upon leaving a rural setting, small school and friendly, integrated working-class neighborhood for a reactionary suburb, large school and unfriendly upper middle-class populace whose children were, by and large, just as thoughtlessly racist and conservative as their parents were. By the end of high school I was a very unhappy person and had been so since our family moved from unincorporated Kane County to Park Ridge, Illinois when I was ten. By fifteen, however, the quality of the unhappiness had begun to change as I had made, really made, some friends in the persons of Richard Hyde and Hank Kupjack. By the end of high school, thanks to them and to the rise of the sixties counterculture, I actually had many friends, some of them from the political left, some identified with the avant garde world, some just plain disgruntled teen potheads. But by then unhappiness had become character and had been elevated from an emotional to a philosophical state of being.

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Albert Camus

Over Albert Camus Frans filosoof, roman en toneelschrijver. Albert Camus werd op 7 november geboren in het Algerijnse Mondovi. Zijn vader was seizoensarbeider en sneuvelde in de Eerste Wereldoorlog. Hierna verhuisde de familie naar Algiers.

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History[ edit ] Camus began work in , during the fall of France , when millions of refugees fled from advancing German armies. This helped him in understanding the absurd, although the essay rarely refers to this event. Camus states that "even if one does not believe in God, suicide is not legitimate. Chapter 1: An Absurd Reasoning[ edit ] Camus undertakes the task of answering what he considers to be the only question of philosophy that matters: Does the realization of the meaninglessness and absurdity of life necessarily require suicide? He begins by describing the absurd condition: we build our life on the hope for tomorrow, yet tomorrow brings us closer to death and is the ultimate enemy; people live their lives as if they were not aware of the certainty of death. Once stripped of its common romanticism, the world is a foreign, strange and inhuman place; true knowledge is impossible and rationality and science cannot explain the world: their stories ultimately end in meaningless abstractions, in metaphors.

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