I think books can be classified into two categories. The first is a book that gives knowledge to the reader, and the second is a book that provokes the reader's thoughts. If this work were to be perceived as the first case and interpreted from a realist perspective, it would be merely a short story depicting the daily life of Meursault, a heretical character, and the trial of his accidental murder. However, when viewed from the second point of view, the meaning of this work changes completely. Because this book is about 'how is a human being to live when he has a passion for life and at the same time is conscious of the hopeless and absurd side of that life?' This is because it is the sum total of Camus' intense anguish and anguish on the question.
It's something I always feel, but thought-provoking books are not easy to read. Various symbolic devices are installed in the work, and some sentences contain complex meanings metaphorically. So is this book. I've read this book 3 times, but honestly, I don't think I understand half of it. So, below, I don't know if the word _study_, which I studied to help me understand myself_, is appropriate_but I will briefly summarize Camus' ideas.
# meaningless life, absurdity, self-murder
In a life without brilliance that goes on day by day, time just drifts away.
<The myth of Sisyph, Albert Camus> 中
This is a passage from Camus' signature collection of essays, <The Myth of Sisyph>. In one short sentence, it shows how he sees life. For him, life is meaningless, fleeting, and absurd. The absurdity here is 'good results for good things, and evil results for evil things.' is the disconnect, isolation, rift, divorce that occurs between a world where rational perspectives do not apply and human beings who attempt to have a rational understanding of such a world.
Does this mean that life has no meaning, so if you die right away, that is, commit suicide? Not. What does suicide_physical suicide_mean? It is the end of life that human beings bring about to themselves. Therefore, the moment Camus commits suicide, the absurdity "ends." He said. In other words, suicide is nothing more than an avoidance of life, as it is like extinguishing the "essence" of absurdity and discarding the problem itself.
#hope and rebellion
So, what are the alternatives to suicide? It's hope. But for Camus, hope doesn't mean the positive connotation that the word itself has. Hope, he says, is "the vain hope of life hereafter, such as religion, Camus is an atheist." It's something like that. Thus, hope is "the deception of those who live not for the sake of life itself, but for some grandiose idea, some grandiose idea that transcends life, sublimates it, gives it some meaning, and ultimately betrays it." That's why Camus sometimes describes hope as flight, fatal avoidance, abstention, elixirs, and philosophical suicide. In the end, for Camus, hope is not a legitimate consequence of absurdity.
So what are the consequences that can be drawn from the absurdity of life? It is to endure in absurdity without escaping it. Camus calls this rebellion.
I must stand by what I believe to be true. If it is so evident to me, it must be sustained, even if it is hostile.
<The myth of Sisyphus, by Albert Camus>
I interpreted "believing to be true" here to mean believing that each individual is right, i.e., each individual's own values, principles, and beliefs. These things are never easy to obtain. It can only be obtained through a period of intense thought and contemplation, bumping and shaking countless times in a rough and uneventful life. And this holds the existence of the country firmly and allows me to continue living without dying. Perhaps Camus wanted to say that when faced with absurdities in life, we must not shirk them, but against them and live according to our own will, and that we should be "rebellious human beings" who are conscious of the freedom given to them and who work more fiercely and passionately in the finite time of life. I love these Camus values terribly.
# Negative, Positive, Sarang
Camus said this when he won the Nobel Prize for Literature in 1952: "I had a precise plan of the world of my work from the very beginning. I first wanted to express the negation_absurdity. Through the novel <The Stranger>, the play <Caligula> and <misunderstanding>, and the essay <The Myth of Sisyph>. Next, I decided to express affirmation in three forms: through the novel <plague>, the play <martial law> and <people of justice>, and ideologically, through <rebellious human beings>. I also vaguely thought of the third layer, which revolves around the theme of love." The third layer of love-themed works became unavailable when Camus died in a car accident at the young age of 46. What a pity. I'm very curious about what the warm answer to love means in an absurd world.
The novel <The Stranger> is an artistic means of expressing the naked state of the first stage of Camus' world of work , namely "denial," or "absurdity." Based on this point of view, Meursault would be a figure who represents a nihilism that is so exhausted in a world of absurdity that he lives without thinking about the essence and meaning of life. It illustrates what the existentialist philosopher Heidegger called the human being who is forced to wander as a being "thrown into the world" from birth.
# Enlightenment, attachment to life - Meursault's monologue and cry
But I have confidence in myself, in everything. yes, that's all I have. But at least I'm holding fast to this truth. As much as that truth holds me and won't let go. I was right, I am right, and I always am right. I lived this way, I could have lived it a different way. I did this and didn't do that. During this absurd life that I have lived, a dark wind has been blowing against me from the depths of my future, against years yet to come.
I felt like I could live everything again. As if that great anger had washed away my anguish and emptied my hope, in front of this night full of signals and stars, I was for the first time opening my heart to the world's genuine indifference. When I finally realized that the world was so like me that I was so brotherly, I was happy before, and I still feel happy now. All I had left was that on the day of my execution, many onlookers would gather and greet me with shouts of hatred.
From the first to the middle of Part 2 of the novel, Meursault, who appears to be in a "philosophical death," violently explodes something in his heart at the priest who visits him before his death. Meursault's cry, narrated over two pages 145 to 146, is, above all, a frank and true truth and a rebellion against absurdity. Through the character of Meursault, Camus depicts human beings living in an absurd world, and through his cry before the priest, he expresses the "seeds of rebellion" briefly. If you're curious about how these seeds germinated, read <Plague>, <Rebellious Man>, <Martial Law>, <People of Justice>.
We must complete our birth from nothing into a life that we actively practice through freedom that accompanies our responsibility.
Jean-Paul Sartre, French existentialist philosopher
Jean-Paul Sartre, Camus
I think books can be classified into two categories. The first is a book that gives knowledge to the reader, and the second is a book that provokes the reader's thoughts. If this work were to be perceived as the first case and interpreted from a realist perspective, it would be merely a short story depicting the daily life of Meursault, a heretical character, and the trial of his accidental murder. However, when viewed from the second point of view, the meaning of this work changes completely. Because this book is about 'how is a human being to live when he has a passion for life and at the same time is conscious of the hopeless and absurd side of that life?' This is because it is the sum total of Camus' intense anguish and anguish on the question.
It's something I always feel, but thought-provoking books are not easy to read. Various symbolic devices are installed in the work, and some sentences contain complex meanings metaphorically. So is this book. I've read this book 3 times, but honestly, I don't think I understand half of it. So, below, I don't know if the word _study_, which I studied to help me understand myself_, is appropriate_but I will briefly summarize Camus' ideas.
# meaningless life, absurdity, self-murder
In a life without brilliance that goes on day by day, time just drifts away.
<The myth of Sisyph, Albert Camus> 中
This is a passage from Camus' signature collection of essays, <The Myth of Sisyph>. In one short sentence, it shows how he sees life. For him, life is meaningless, fleeting, and absurd. The absurdity here is 'good results for good things, and evil results for evil things.' is the disconnect, isolation, rift, divorce that occurs between a world where rational perspectives do not apply and human beings who attempt to have a rational understanding of such a world.
Does this mean that life has no meaning, so if you die right away, that is, commit suicide? Not. What does suicide_physical suicide_mean? It is the end of life that human beings bring about to themselves. Therefore, the moment Camus commits suicide, the absurdity "ends." He said. In other words, suicide is nothing more than an avoidance of life, as it is like extinguishing the "essence" of absurdity and discarding the problem itself.
#hope and rebellion
So, what are the alternatives to suicide? It's hope. But for Camus, hope doesn't mean the positive connotation that the word itself has. Hope, he says, is "the vain hope of life hereafter, such as religion, Camus is an atheist." It's something like that. Thus, hope is "the deception of those who live not for the sake of life itself, but for some grandiose idea, some grandiose idea that transcends life, sublimates it, gives it some meaning, and ultimately betrays it." That's why Camus sometimes describes hope as flight, fatal avoidance, abstention, elixirs, and philosophical suicide. In the end, for Camus, hope is not a legitimate consequence of absurdity.
So what are the consequences that can be drawn from the absurdity of life? It is to endure in absurdity without escaping it. Camus calls this rebellion.
I must stand by what I believe to be true. If it is so evident to me, it must be sustained, even if it is hostile.
<The myth of Sisyphus, by Albert Camus>
I interpreted "believing to be true" here to mean believing that each individual is right, i.e., each individual's own values, principles, and beliefs. These things are never easy to obtain. It can only be obtained through a period of intense thought and contemplation, bumping and shaking countless times in a rough and uneventful life. And this holds the existence of the country firmly and allows me to continue living without dying. Perhaps Camus wanted to say that when faced with absurdities in life, we must not shirk them, but against them and live according to our own will, and that we should be "rebellious human beings" who are conscious of the freedom given to them and who work more fiercely and passionately in the finite time of life. I love these Camus values terribly.
# Negative, Positive, Sarang
Camus said this when he won the Nobel Prize for Literature in 1952: "I had a precise plan of the world of my work from the very beginning. I first wanted to express the negation_absurdity. Through the novel <The Stranger>, the play <Caligula> and <misunderstanding>, and the essay <The Myth of Sisyph>. Next, I decided to express affirmation in three forms: through the novel <plague>, the play <martial law> and <people of justice>, and ideologically, through <rebellious human beings>. I also vaguely thought of the third layer, which revolves around the theme of love." The third layer of love-themed works became unavailable when Camus died in a car accident at the young age of 46. What a pity. I'm very curious about what the warm answer to love means in an absurd world.
The novel <The Stranger> is an artistic means of expressing the naked state of the first stage of Camus' world of work , namely "denial," or "absurdity." Based on this point of view, Meursault would be a figure who represents a nihilism that is so exhausted in a world of absurdity that he lives without thinking about the essence and meaning of life. It illustrates what the existentialist philosopher Heidegger called the human being who is forced to wander as a being "thrown into the world" from birth.
# Enlightenment, attachment to life - Meursault's monologue and cry
But I have confidence in myself, in everything. yes, that's all I have. But at least I'm holding fast to this truth. As much as that truth holds me and won't let go. I was right, I am right, and I always am right. I lived this way, I could have lived it a different way. I did this and didn't do that. During this absurd life that I have lived, a dark wind has been blowing against me from the depths of my future, against years yet to come.
I felt like I could live everything again. As if that great anger had washed away my anguish and emptied my hope, in front of this night full of signals and stars, I was for the first time opening my heart to the world's genuine indifference. When I finally realized that the world was so like me that I was so brotherly, I was happy before, and I still feel happy now. All I had left was that on the day of my execution, many onlookers would gather and greet me with shouts of hatred.
From the first to the middle of Part 2 of the novel, Meursault, who appears to be in a "philosophical death," violently explodes something in his heart at the priest who visits him before his death. Meursault's cry, narrated over two pages 145 to 146, is, above all, a frank and true truth and a rebellion against absurdity. Through the character of Meursault, Camus depicts human beings living in an absurd world, and through his cry before the priest, he expresses the "seeds of rebellion" briefly. If you're curious about how these seeds germinated, read <Plague>, <Rebellious Man>, <Martial Law>, <People of Justice>.
We must complete our birth from nothing into a life that we actively practice through freedom that accompanies our responsibility.
Jean-Paul Sartre, French existentialist philosopher
Jean-Paul Sartre, Camus
I think books can be classified into two categories. The first is a book that gives knowledge to the reader, and the second is a book that provokes the reader's thoughts. If this work were to be perceived as the first case and interpreted from a realist perspective, it would be merely a short story depicting the daily life of Meursault, a heretical character, and the trial of his accidental murder. However, when viewed from the second point of view, the meaning of this work changes completely. Because this book is about 'how is a human being to live when he has a passion for life and at the same time is conscious of the hopeless and absurd side of that life?' This is because it is the sum total of Camus' intense anguish and anguish on the question.
It's something I always feel, but thought-provoking books are not easy to read. Various symbolic devices are installed in the work, and some sentences contain complex meanings metaphorically. So is this book. I've read this book 3 times, but honestly, I don't think I understand half of it. So, below, I don't know if the word _study_, which I studied to help me understand myself_, is appropriate_but I will briefly summarize Camus' ideas.
# meaningless life, absurdity, self-murder
In a life without brilliance that goes on day by day, time just drifts away.
<The myth of Sisyph, Albert Camus> 中
This is a passage from Camus' signature collection of essays, <The Myth of Sisyph>. In one short sentence, it shows how he sees life. For him, life is meaningless, fleeting, and absurd. The absurdity here is 'good results for good things, and evil results for evil things.' is the disconnect, isolation, rift, divorce that occurs between a world where rational perspectives do not apply and human beings who attempt to have a rational understanding of such a world.
Does this mean that life has no meaning, so if you die right away, that is, commit suicide? Not. What does suicide_physical suicide_mean? It is the end of life that human beings bring about to themselves. Therefore, the moment Camus commits suicide, the absurdity "ends." He said. In other words, suicide is nothing more than an avoidance of life, as it is like extinguishing the "essence" of absurdity and discarding the problem itself.
#hope and rebellion
So, what are the alternatives to suicide? It's hope. But for Camus, hope doesn't mean the positive connotation that the word itself has. Hope, he says, is "the vain hope of life hereafter, such as religion, Camus is an atheist." It's something like that. Thus, hope is "the deception of those who live not for the sake of life itself, but for some grandiose idea, some grandiose idea that transcends life, sublimates it, gives it some meaning, and ultimately betrays it." That's why Camus sometimes describes hope as flight, fatal avoidance, abstention, elixirs, and philosophical suicide. In the end, for Camus, hope is not a legitimate consequence of absurdity.
So what are the consequences that can be drawn from the absurdity of life? It is to endure in absurdity without escaping it. Camus calls this rebellion.
I must stand by what I believe to be true. If it is so evident to me, it must be sustained, even if it is hostile.
<The myth of Sisyphus, by Albert Camus>
I interpreted "believing to be true" here to mean believing that each individual is right, i.e., each individual's own values, principles, and beliefs. These things are never easy to obtain. It can only be obtained through a period of intense thought and contemplation, bumping and shaking countless times in a rough and uneventful life. And this holds the existence of the country firmly and allows me to continue living without dying. Perhaps Camus wanted to say that when faced with absurdities in life, we must not shirk them, but against them and live according to our own will, and that we should be "rebellious human beings" who are conscious of the freedom given to them and who work more fiercely and passionately in the finite time of life. I love these Camus values terribly.
# Negative, Positive, Sarang
Camus said this when he won the Nobel Prize for Literature in 1952: "I had a precise plan of the world of my work from the very beginning. I first wanted to express the negation_absurdity. Through the novel <The Stranger>, the play <Caligula> and <misunderstanding>, and the essay <The Myth of Sisyph>. Next, I decided to express affirmation in three forms: through the novel <plague>, the play <martial law> and <people of justice>, and ideologically, through <rebellious human beings>. I also vaguely thought of the third layer, which revolves around the theme of love." The third layer of love-themed works became unavailable when Camus died in a car accident at the young age of 46. What a pity. I'm very curious about what the warm answer to love means in an absurd world.
The novel <The Stranger> is an artistic means of expressing the naked state of the first stage of Camus' world of work , namely "denial," or "absurdity." Based on this point of view, Meursault would be a figure who represents a nihilism that is so exhausted in a world of absurdity that he lives without thinking about the essence and meaning of life. It illustrates what the existentialist philosopher Heidegger called the human being who is forced to wander as a being "thrown into the world" from birth.
# Enlightenment, attachment to life - Meursault's monologue and cry
But I have confidence in myself, in everything. yes, that's all I have. But at least I'm holding fast to this truth. As much as that truth holds me and won't let go. I was right, I am right, and I always am right. I lived this way, I could have lived it a different way. I did this and didn't do that. During this absurd life that I have lived, a dark wind has been blowing against me from the depths of my future, against years yet to come.
I felt like I could live everything again. As if that great anger had washed away my anguish and emptied my hope, in front of this night full of signals and stars, I was for the first time opening my heart to the world's genuine indifference. When I finally realized that the world was so like me that I was so brotherly, I was happy before, and I still feel happy now. All I had left was that on the day of my execution, many onlookers would gather and greet me with shouts of hatred.
From the first to the middle of Part 2 of the novel, Meursault, who appears to be in a "philosophical death," violently explodes something in his heart at the priest who visits him before his death. Meursault's cry, narrated over two pages 145 to 146, is, above all, a frank and true truth and a rebellion against absurdity. Through the character of Meursault, Camus depicts human beings living in an absurd world, and through his cry before the priest, he expresses the "seeds of rebellion" briefly. If you're curious about how these seeds germinated, read <Plague>, <Rebellious Man>, <Martial Law>, <People of Justice>.
We must complete our birth from nothing into a life that we actively practice through freedom that accompanies our responsibility.
Jean-Paul Sartre, French existentialist philosopher
Jean-Paul Sartre, Camus
I think books can be classified into two categories. The first is a book that gives knowledge to the reader, and the second is a book that provokes the reader's thoughts. If this work were to be perceived as the first case and interpreted from a realist perspective, it would be merely a short story depicting the daily life of Meursault, a heretical character, and the trial of his accidental murder. However, when viewed from the second point of view, the meaning of this work changes completely. Because this book is about 'how is a human being to live when he has a passion for life and at the same time is conscious of the hopeless and absurd side of that life?' This is because it is the sum total of Camus' intense anguish and anguish on the question.
It's something I always feel, but thought-provoking books are not easy to read. Various symbolic devices are installed in the work, and some sentences contain complex meanings metaphorically. So is this book. I've read this book 3 times, but honestly, I don't think I understand half of it. So, below, I don't know if the word _study_, which I studied to help me understand myself_, is appropriate_but I will briefly summarize Camus' ideas.
# meaningless life, absurdity, self-murder
In a life without brilliance that goes on day by day, time just drifts away.
<The myth of Sisyph, Albert Camus> 中
This is a passage from Camus' signature collection of essays, <The Myth of Sisyph>. In one short sentence, it shows how he sees life. For him, life is meaningless, fleeting, and absurd. The absurdity here is 'good results for good things, and evil results for evil things.' is the disconnect, isolation, rift, divorce that occurs between a world where rational perspectives do not apply and human beings who attempt to have a rational understanding of such a world.
Does this mean that life has no meaning, so if you die right away, that is, commit suicide? Not. What does suicide_physical suicide_mean? It is the end of life that human beings bring about to themselves. Therefore, the moment Camus commits suicide, the absurdity "ends." He said. In other words, suicide is nothing more than an avoidance of life, as it is like extinguishing the "essence" of absurdity and discarding the problem itself.
#hope and rebellion
So, what are the alternatives to suicide? It's hope. But for Camus, hope doesn't mean the positive connotation that the word itself has. Hope, he says, is "the vain hope of life hereafter, such as religion, Camus is an atheist." It's something like that. Thus, hope is "the deception of those who live not for the sake of life itself, but for some grandiose idea, some grandiose idea that transcends life, sublimates it, gives it some meaning, and ultimately betrays it." That's why Camus sometimes describes hope as flight, fatal avoidance, abstention, elixirs, and philosophical suicide. In the end, for Camus, hope is not a legitimate consequence of absurdity.
So what are the consequences that can be drawn from the absurdity of life? It is to endure in absurdity without escaping it. Camus calls this rebellion.
I must stand by what I believe to be true. If it is so evident to me, it must be sustained, even if it is hostile.
<The myth of Sisyphus, by Albert Camus>
I interpreted "believing to be true" here to mean believing that each individual is right, i.e., each individual's own values, principles, and beliefs. These things are never easy to obtain. It can only be obtained through a period of intense thought and contemplation, bumping and shaking countless times in a rough and uneventful life. And this holds the existence of the country firmly and allows me to continue living without dying. Perhaps Camus wanted to say that when faced with absurdities in life, we must not shirk them, but against them and live according to our own will, and that we should be "rebellious human beings" who are conscious of the freedom given to them and who work more fiercely and passionately in the finite time of life. I love these Camus values terribly.
# Negative, Positive, Sarang
Camus said this when he won the Nobel Prize for Literature in 1952: "I had a precise plan of the world of my work from the very beginning. I first wanted to express the negation_absurdity. Through the novel <The Stranger>, the play <Caligula> and <misunderstanding>, and the essay <The Myth of Sisyph>. Next, I decided to express affirmation in three forms: through the novel <plague>, the play <martial law> and <people of justice>, and ideologically, through <rebellious human beings>. I also vaguely thought of the third layer, which revolves around the theme of love." The third layer of love-themed works became unavailable when Camus died in a car accident at the young age of 46. What a pity. I'm very curious about what the warm answer to love means in an absurd world.
The novel <The Stranger> is an artistic means of expressing the naked state of the first stage of Camus' world of work , namely "denial," or "absurdity." Based on this point of view, Meursault would be a figure who represents a nihilism that is so exhausted in a world of absurdity that he lives without thinking about the essence and meaning of life. It illustrates what the existentialist philosopher Heidegger called the human being who is forced to wander as a being "thrown into the world" from birth.
# Enlightenment, attachment to life - Meursault's monologue and cry
But I have confidence in myself, in everything. yes, that's all I have. But at least I'm holding fast to this truth. As much as that truth holds me and won't let go. I was right, I am right, and I always am right. I lived this way, I could have lived it a different way. I did this and didn't do that. During this absurd life that I have lived, a dark wind has been blowing against me from the depths of my future, against years yet to come.
I felt like I could live everything again. As if that great anger had washed away my anguish and emptied my hope, in front of this night full of signals and stars, I was for the first time opening my heart to the world's genuine indifference. When I finally realized that the world was so like me that I was so brotherly, I was happy before, and I still feel happy now. All I had left was that on the day of my execution, many onlookers would gather and greet me with shouts of hatred.
From the first to the middle of Part 2 of the novel, Meursault, who appears to be in a "philosophical death," violently explodes something in his heart at the priest who visits him before his death. Meursault's cry, narrated over two pages 145 to 146, is, above all, a frank and true truth and a rebellion against absurdity. Through the character of Meursault, Camus depicts human beings living in an absurd world, and through his cry before the priest, he expresses the "seeds of rebellion" briefly. If you're curious about how these seeds germinated, read <Plague>, <Rebellious Man>, <Martial Law>, <People of Justice>.
We must complete our birth from nothing into a life that we actively practice through freedom that accompanies our responsibility.
Jean-Paul Sartre, French existentialist philosopher
Jean-Paul Sartre, Camus
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