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132-530: [REDACTED] Look up absurdist in Wiktionary, the free dictionary. Absurdist may refer to: Absurdism , the philosophical theory that life in general is absurd Absurdist fiction , a genre of novels, plays, poems, films, etc. in which the characters cannot find any inherent purpose in life Theatre of the Absurd , Absurdist plays Absurdist humour,

264-436: A "wonderful, eternal alternation between enthusiasm and irony", between "creation and destruction", an "eternal oscillation between self-expansion and self-limitation of thought", a "reciprocal play ( Wechselspiel ) between the infinite and the finite", it is "the pulse and alternation between universality and individuality"—no matter how the contrasting pairs may be articulated. In this way, according to Schlegel, irony captures

396-564: A believer; just the opposite, he has explained that he is not a believer—in order to illuminate faith negatively. Kierkegaard provides an example in Fear and Trembling (1843), which was published under the pseudonym Johannes de Silentio . In the story of Abraham in the Book of Genesis , Abraham is told by God to kill his son Isaac . Just as Abraham is about to kill Isaac, an angel stops Abraham from doing so. Kierkegaard believes that through virtue of

528-495: A concept of irony that is not a mere "artistic playfulness", but a "conscious form of literary creation", typically involving the "consistent alternation of affirmation and negation". No longer just a rhetorical device, on their conception, it refers to an entire metaphysical stance on the world. It is commonplace to begin a study of irony with the acknowledgement that the term quite simply eludes any single definition. Philosopher Richard J. Bernstein opens his Ironic Life with

660-486: A conflict, discrepancy, or collision between two things. Opinions differ on what these two things are. For example, it is traditionally identified as the confrontation of rational man with an irrational world or as the attempt to grasp something based on reasons even though it is beyond the limits of rationality. Similar definitions see the discrepancy between intention and outcome, between aspiration and reality , or between subjective assessment and objective worth as

792-414: A discrepancy between how seriously we take our lives and the lives of others on the one hand, and how arbitrary they and the world at large seem to be on the other hand. This can be understood in terms of importance and caring: it is absurd that people continue to care about these matters even though they seem to lack importance on an objective level. The collision between these two sides can be defined as

924-467: A form of epistemic humbleness. The impression that life is absurd may in some cases have serious psychological consequences like triggering an existential crisis. In this regard, an awareness both of absurdism itself and the possible responses to it can be central to avoiding or resolving such consequences. ... in spite of or in defiance of the whole of existence he wills to be himself with it, to take it along, almost defying his torment. For to hope in

1056-489: A justification external to them. Another argument proceeds indirectly by pointing out how various great thinkers have obvious irrational elements in their systems of thought. These purported mistakes of reason are then taken as signs of absurdism that were meant to hide or avoid it. 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. This

1188-423: A meaningless world. The theoretical component, on the other hand, emphasizes more the epistemic inability of reason to penetrate and understand reality . Traditionally, the conflict is characterized as a collision between an internal component, belonging to human nature, and an external component, belonging to the nature of the world. However, some later theorists have suggested that both components may be internal:

1320-508: A new sense of "an intended simulation which the audience or hearer was meant to recognise". More simply put, it came to acquire the general definition, "the expression of one's meaning by using language that normally signifies the opposite, typically for humorous or emphatic effect". Until the Renaissance , the Latin ironia was considered a part of rhetoric, usually a species of allegory , along

1452-575: A problem since there is a strong desire for meaning and purpose even though they seem to be absent. In this sense, the conflict responsible for the absurd often either constitutes or is accompanied by an existential crisis . An important component of the absurd on the practical level concerns the seriousness people bring toward life. This seriousness is reflected in many different attitudes and areas, for example, concerning fame, pleasure , justice , knowledge, or survival, both in regard to ourselves as well as in regard to others. But there seems to be

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1584-431: A rhetorical perspective means to consider it as an act of communication. In A Rhetoric of Irony , Wayne C. Booth seeks to answer the question of "how we manage to share ironies and why we so often do not". Because irony involves expressing something in a way contrary to literal meaning, it always involves a kind of "translation" on the part of the audience. Booth identifies three principal kinds of agreement upon which

1716-752: A rhetorically complex phenomenon. Admired by some and feared by others, it has the power to tighten social bonds, but also to exacerbate divisions. How best to organize irony into distinct types is almost as controversial as how best to define it. There have been many proposals, generally relying on the same cluster of types; still, there is little agreement as to how to organize the types and what if any hierarchical arrangements might exist. Nevertheless, academic reference volumes standardly include at least all four of verbal irony , dramatic irony , cosmic irony , and Romantic irony as major types. The latter three types are sometimes contrasted with verbal irony as forms of situational irony , that is, irony in which there

1848-557: A synonym of surreal humour See also [ edit ] Absurdity , a thing that is unreasonable or absurd Topics referred to by the same term [REDACTED] This disambiguation page lists articles associated with the title Absurdist . If an internal link led you here, you may wish to change the link to point directly to the intended article. Retrieved from " https://en.wikipedia.org/w/index.php?title=Absurdist&oldid=1218727743 " Category : Disambiguation pages Hidden categories: Short description

1980-411: A universal truth about the human situation. Even Booth, whose interest is expressly rhetorical, notes that the word "irony" tends to attach to "a type of character — Aristophanes' foxy eirons , Plato's disconcerting Socrates — rather than to any one device". In these contexts, what is expressed rhetorically by cosmic irony is ascribed existential or metaphysical significance. As Muecke puts it, such irony

2112-465: A variety of pseudonyms. Scholar K. Brian Söderquist argues that these fictive authors should be viewed as explorations of the existential challenges posed by such an ironic, poetic self-consciousness. Their awareness of their own unlimited powers of self-interpretation prevents them from fully committing to any single self-narrative, and this leaves them trapped in an entirely negative mode of uncertainty. Nevertheless, seemingly against this, Thesis XV of

2244-427: A whole but that, if one seriously tried to do so anyway, its ungrounded circularity might collapse and lead to madness. An important disagreement within the academic literature about the nature of absurdism and the absurd focuses specifically on whether the components responsible for the conflict are internal or external. According to the traditional position, the absurd has both internal and external components: it

2376-615: A whole is absurd would be a good candidate for the more important facts. Absurdism 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

2508-427: A whole. There is a general agreement that people are often confronted with absurd situations in everyday life. They often arise when there is a serious mismatch between one's intentions and reality. For example, a person struggling to break down a heavy front door is absurd if the house they are trying to break into lacks a back wall and could easily be entered on this route. But the philosophical thesis of absurdism

2640-462: A writer is a romantic ironist if and when his or her work commits itself enthusiastically both in content and form to a hovering or unresolved debate between a world of merely man-made being and a world of ontological becoming. Similarly, metafiction is: "Fiction in which the author self-consciously alludes to the artificiality or literariness of a work by parodying or departing from novelistic conventions (esp. naturalism) and narrative techniques." It

2772-399: Is absolute because Socrates refuses to cheat. In this way, contrary to traditional accounts, Kierkegaard portrays Socrates as genuinely ignorant. According to Kierkegaard, Socrates is the embodiment of an ironic negativity that dismantles others' illusory knowledge without offering any positive replacement. Almost all of Kierkegaard's post-dissertation publications were written under

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2904-504: Is "total" in its denunciation of a figure actually intended to preserve "our openness to a systematic philosophy". Yet, it is Hegel's interpretation that would be taken up and amplified by Kierkegaard , who further extends the critique to Socrates himself. Thesis VIII of the Danish philosopher Søren Kierkegaard's dissertation, The Concept of Irony with Continual Reference to Socrates , states that "irony as infinite and absolute negativity

3036-460: Is Socrates, who " knew that he knew nothing ", yet never ceased in his pursuit of truth and virtue. According to Schlegel, instead of resting upon a single foundation, "the individual parts of a successful synthesis formation support and negate each other reciprocally". Although Schlegel frequently does describe the Romantic project with a literary vocabulary, his use of the term "poetry" ( Poesie )

3168-451: 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

3300-497: Is a dual distinction between and among three grades and four modes of ironic utterance. Grades of irony are distinguished "according to the degree to which the real meaning is concealed". Muecke names them overt , covert , and private : Muecke's typology of modes are distinguished "according to the kind of relationship between the ironist and the irony". He calls these impersonal irony , self-disparaging irony , ingénue irony , and dramatized irony : To consider irony from

3432-402: Is a lack, not just of a higher purpose in life, but also of moral values. These two sides can be linked by the idea that without a higher purpose, nothing is worth pursuing that could give one's life meaning. This worthlessness seems to apply to morally relevant actions equally as to other issues. In this sense, "[b]elief in the meaning of life always implies a scale of values" while "[b]elief in

3564-408: Is a play within a play set in a lunatic asylum, in which it is difficult to tell whether the players are speaking only to other players or also directly to the audience. When The Herald says, "The regrettable incident you've just seen was unavoidable indeed foreseen by our playwright", there is confusion as to who is being addressed, the "audience" on the stage or the audience in the theatre. Also, since

3696-454: Is a type of fiction that self-consciously addresses the devices of fiction, thereby exposing the fictional illusion. Gesa Giesing writes that "the most common form of metafiction is particularly frequent in Romantic literature. The phenomenon is then referred to as Romantic Irony." Giesing notes that "There has obviously been an increased interest in metafiction again after World War II." For example, Patricia Waugh quotes from several works at

3828-493: Is also given metaphysical significance in the work of Søren Kierkegaard , among other philosophers. Romantic irony is closely related to cosmic irony, and sometimes the two terms are treated interchangeably. Romantic irony is distinct, however, in that it is the author who assumes the role of the cosmic force. The narrator in Tristam Shandy is one early example. The term is closely associated with Friedrich Schlegel and

3960-407: Is applied to the world as a whole including God, it is bound to fail its search for a reason or an explanation, no matter what the world is like. In this sense, absurdity arises from the conflict between features of ourselves: "our capacity to recognize the arbitrariness of our ultimate concerns and our simultaneous incapacity to relinquish our commitment to them". This view has the side-effect that

4092-501: Is based on the attempt of assessing standards of what matters and why it matters. It has been argued that the only way to answer such a question is in reference to these standards themselves. This means that, in the end, it depends only on us, that "what seems to us important or serious or valuable would not seem so if we were differently constituted". The circularity and groundlessness of these standards themselves are then used to argue for absurdism. The most common criticism of absurdism

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4224-409: Is both a philosophical conception of the universe and an artistic program. Ontologically, it sees the world as fundamentally chaotic. No order, no far goal of time, ordained by God or right reason, determines the progression of human or natural events […] Of course, romantic irony itself has more than one mode. The style of romantic irony varies from writer to writer […] But however distinctive the voice,

4356-445: Is closely related to the idea that humans have an inborn desire for meaning and purpose, which is dwarfed by a meaningless and indifferent universe. 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

4488-542: Is convinced that he has done nothing wrong. Throughout the story, he desperately tries to discover what crimes he is accused of and how to defend himself. But in the end, he lets go of his futile attempts and submits to his execution without ever finding out what he was accused of. 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. Philosophers of absurdism often complain that

4620-420: Is different from Wikidata All article disambiguation pages All disambiguation pages Absurdism Various components of the absurd are discussed in the academic literature and different theorists frequently concentrate their definition and research on different components. On the practical level, the conflict underlying the absurd is characterized by the individual's struggle to find meaning in

4752-423: Is due to the discrepancy between man's internal desire to lead a meaningful life and the external meaninglessness of the world. On this view, humans have among their desires some transcendent aspirations that seek a higher form of meaning in life. The absurd arises since these aspirations are ignored by the world, which is indifferent to our "need for validation of the importance of our concerns". This implies that

4884-427: Is expressed in the relational aspect of the absurd in that it constitutes a conflict between two sides. Various components of the absurd have been suggested and different researchers often focus their definition and inquiry on one of these components. Some accounts emphasize the practical components concerned with the individual seeking meaning while others stress the theoretical components about being unable to know

5016-403: Is its highest form, but in no way its only form. Irony is not the only literary term to which Schlegel assigns extra-literary significance. Indeed, irony itself is presented as the uneasy synthesis of allegory and wit . Summarized by scholar Manfred Frank : "As allegory, the individual exceeds itself in the direction of the infinite, while as wit the infinite allows the unity that breaks from

5148-600: 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. In three forms. Romanesque: it was The Stranger . Drama: Caligula and The Misunderstanding . Ideological: The Myth of Sisyphus . I wouldn't have been able to talk about it if I hadn't experienced it; I have no imagination. But for me it was, if you like,

5280-460: Is meaningful, which in its turn has meaning only because it is related to yet another meaningful thing, and so on. This infinite chain and the corresponding absurdity could be avoided if some things had intrinsic or ultimate meaning, i.e. if their meaning did not depend on the meaning of something else. For example, if things on the large scale, like God or fighting poverty, had meaning, then our everyday engagements could be meaningful by standing in

5412-419: Is meaningful. For example, a word is meaningful because of its relation to a language or someone's life could be meaningful because this person dedicates their efforts to a higher meaningful project, like serving God or fighting poverty. An important consequence of this characterization of meaning is that it threatens to lead to an infinite regress : at each step, something is meaningful because something else

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5544-429: Is most closely associated with the philosophy of Albert Camus . However, important precursors and discussions of the absurd are also found in the works of Søren Kierkegaard . Absurdism is intimately related to various other concepts and theories. Its basic outlook is inspired by existentialist philosophy. However, existentialism includes additional theoretical commitments and often takes a more optimistic attitude toward

5676-450: Is much more wide-reaching since it is not restricted to individual situations, persons, or phases in life. Instead, it asserts that life, or the world as a whole, is absurd. The claim that the absurd has such a global extension is controversial, in contrast to the weaker claim that some situations are absurd. The perspective of absurdism usually comes into view when the agent takes a step back from their individual everyday engagements with

5808-449: Is no ironist; so, instead of " he is being ironical " we would instead say " it is ironical that ". Verbal irony is "a statement in which the meaning that a speaker employs is sharply different from the meaning that is ostensibly expressed". Moreover, it is produced intentionally by the speaker, rather than being a literary construct, for instance, or the result of forces outside of their control. Samuel Johnson gives as an example

5940-405: Is non-standard. Instead, he goes back to the broader sense of the original Greek poiētikós , which refers to any kind of making. As Beiser puts it, "Schlegel intentionally explodes the narrow literary meaning of Poesie by explicitly identifying the poetic with the creative power in human beings, and indeed with the productive principle in nature itself." Poetry in the restricted literary sense

6072-477: Is often treated as a key example of the absurd. In it, Zeus punishes King Sisyphus by compelling him to roll a massive boulder up a hill. Whenever the boulder reaches the top, it rolls down again, thereby forcing Sisyphus to repeat the same task all over again throughout eternity. This story may be seen as an absurdist parable for the hopelessness and futility of human life in general: just like Sisyphus, humans in general are condemned to toil day in and day out in

6204-425: Is one's pride. Nevertheless, even as it excludes its victims, irony also has the power to build and strengthen the community of those who do understand and appreciate. Typically "irony" is used, as described above, with respect to some specific act or situation. In more philosophical contexts, however, the term is sometimes assigned a more general significance, in which it is used to describe an entire way of life or

6336-411: Is possible. Other theorists hold that a proper response to the absurd may neither be possible nor necessary, that it just remains one of the basic aspects of life no matter how it is confronted. This lack of response may be justified through the thesis of absurdism itself: if nothing really matters on the grand scale, then this applies equally to human responses toward this fact. From this perspective,

6468-456: Is pre-Socratic paganism and from the Jewish point of view is idolatry. How can this absurdity be held or believed? Kierkegaard says: I 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

6600-419: Is said to destroy all our hard-earned achievements like career, wealth, or knowledge. This argument is mitigated to some extent by the fact that we may have positive or negative effects on the lives of other people as well. But this does not fully solve the issue since the same problem, i.e. the lack of an ultimate end, applies to their lives as well. Thomas Nagel has objected to these lines of argument based on

6732-480: Is some higher ultimate purpose in which the individual may participate, like service to society, progress of history, or God's glory. While the individual may only play a small part in the realization of this overarching purpose, it may still act as a source of meaning. This way, the individual may find meaning and thereby escape the absurd. One serious issue with this approach is that the problem of absurdity applies to this alleged higher purpose as well. So just like

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6864-553: Is that of "life itself or any general aspect of life seen as fundamentally and inescapably an ironic state of affairs. No longer is it a case of isolated victims.... we are all victims of impossible situations". This usage has its origins primarily in the work of Friedrich Schlegel and other early 19th-century German Romantics and in Søren Kierkegaard 's analysis of Socrates in The Concept of Irony . Friedrich Schlegel

6996-444: Is the juxtaposition of what appears to be the case on the surface and what is actually the case or to be expected. It typically figures as a rhetorical device and literary technique . In some philosophical contexts, however, it takes on a larger significance as an entire way of life. Irony has been defined in many different ways, and there is no general agreement about the best way to organize its various types. 'Irony' comes from

7128-494: Is the lightest and the weakest form of subjectivity". Although this terminology is Hegelian in origin, Kierkegaard employs it with a somewhat different meaning. Richard J. Bernstein elaborates: It is infinite because it is directed not against this or that particular existing entity, but against the entire given actuality at a certain time. It is thoroughly negative because it is incapable of offering any positive alternative. Nothing positive emerges out of this negativity. And it

7260-444: Is the only philosophically coherent response to the absurd. While these three responses are the most prominent ones in the traditional absurdist literature, various other responses have also been suggested. Instead of rebellion, for example, absurdism may also lead to a form of irony . This irony is not sufficient to escape the absurdity of life altogether, but it may mitigate it to some extent by distancing oneself to some degree from

7392-415: 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

7524-649: Is to argue that life in fact has meaning. Supernaturalist arguments to this effect are based on the claim that God exists and acts as the source of meaning. Naturalist arguments, on the other hand, contend that various sources of meaning can be found in the natural world without recourse to a supernatural realm. Some of them hold that meaning is subjective. On this view, whether a given thing is meaningful varies from person to person based on their subjective attitude toward this thing. Others find meaning in external values, for example, in morality , knowledge, or beauty . All these different positions have in common that they affirm

7656-406: The contrary of which is known by observers (especially the audience, sometimes to other characters within the drama) to be true. Tragic irony is a specific type of dramatic irony. Cosmic irony , sometimes also called "the irony of fate", presents agents as always ultimately thwarted by forces beyond human control. It is strongly associated with the works of Thomas Hardy . This form of irony

7788-465: The early German Romantics , and in their hands it assumed a metaphysical significance similar to cosmic irony in the hands of Kierkegaard. It was also of central importance to the literary theory advanced by New Criticism in mid-20th century. Building upon the double-level structure of irony, self-described "ironologist" D. C. Muecke proposes another, complementary way in which we may typify, and so better understand, ironic phenomena. What he proposes

7920-401: The epistemological problem of the human limitations of knowing the world. This includes the thesis that the world is in critical ways ungraspable to humans, both in relation to what to believe and how to act. This is reflected in the chaos and irrationality of the universe, which acts according to its own laws in a manner indifferent to human concerns and aspirations. It is closely related to

8052-518: The is-ought fallacy : absurdism presents itself as a descriptive claim about the existence and nature of the absurd but then goes on to posit various normative claims. Another defense of absurdism consists in weakening the claims about how one should respond to the absurd and which virtues such a response should exemplify. On this view, absurdism may be understood as a form of self-help that merely provides prudential advice. Such prudential advice may be helpful to certain people without pretending to have

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8184-548: The Greek eironeia ( εἰρωνεία ) and dates back to the 5th century BCE. This term itself was coined in reference to a stock-character from Old Comedy (such as that of Aristophanes ) known as the eiron , who dissimulates and affects less intelligence than he has—and so ultimately triumphs over his opposite, the alazon , a vain-glorious braggart. Although initially synonymous with lying, in Plato 's dialogues eironeia came to acquire

8316-435: The absurd "is not in man ... nor in the world, but in their presence together". This position has been rejected by some later theorists, who hold that the absurd is purely internal because it "derives not from a collision between our expectations and the world, but from a collision within ourselves". The distinction is important since, on the latter view, the absurd is built into human nature and would prevail no matter what

8448-404: The absurd ... teaches the contrary". 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. But this negative attitude toward moral values is not always consistently maintained by absurdists and some of

8580-422: The absurd and instead recognizes it for what it is. Later theorists have suggested additional responses, like using irony to take life less seriously or remaining ignorant of the responsible conflict. Some absurdists argue that whether and how one responds is insignificant. This is based on the idea that if nothing really matters then the human response toward this fact does not matter either. The term "absurdism"

8712-662: The absurd depends on the fact that the affected person recognizes it. For example, people who fail to apprehend the arbitrariness or the conflict would not be affected. According to some researchers, a central aspect of the absurd is that the agent is aware of the existence of the corresponding conflict. This means that the person is conscious both of the seriousness they invest and of how it seems misplaced in an arbitrary world. It also implies that other entities that lack this form of consciousness, like non-organic matter or lower life forms, are not absurd and are not faced with this particular problem. Some theorists also emphasize that

8844-520: The absurd, Abraham, defying all reason and ethical duties ("you cannot act"), got back his son and reaffirmed his faith ("where I have to act"). Another instance of absurdist themes in Kierkegaard's work appears in The Sickness Unto Death , which Kierkegaard signed with pseudonym Anti-Climacus . Exploring the forms of despair, Kierkegaard examines the type of despair known as defiance. In

8976-616: 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. Here is another example of the Absurd from his writings: 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

9108-477: The absurd, they recommend that we should face it directly, i.e. not escape from it by retreating into the illusion of false hope or by ending one's life. In this sense, accepting the reality of the absurd means rejecting any hopes for a happy afterlife free of those contradictions. Instead, the individual should acknowledge the absurd and engage in a rebellion against it. Such a revolt usually exemplifies certain virtues closely related to existentialism , like

9240-418: The absurd. Later researchers have suggested more ways of responding to absurdism. A very blunt and simple response, though quite radical, is to commit suicide. According to Camus, for example, the problem of suicide is the only "really serious philosophical problem". It consists in seeking an answer to the question "Should I kill myself?". This response is motivated by the insight that, no matter how hard

9372-473: The absurd. This is perhaps best exemplified when the agent is seriously engaged in choosing between arbitrary options, none of which truly matters. Some theorists characterize the ethical sides of absurdism and nihilism in the same way as the view that it does not matter how we act or that "everything is permitted". 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

9504-427: The absurdity of the world. In his journals, Kierkegaard writes about the absurd: What 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

9636-407: The absurdity of these enterprises. Another aspect lies in creativity , i.e. that the agent sees themselves as and acts as the creator of their own works and paths in life. This constitutes a form of rebellion in the sense that the agent remains aware of the absurdity of the world and their part in it but keeps on opposing it instead of resigning and admitting defeat. But this response does not solve

9768-433: The affected individuals in the form of existential crises . Various possible responses to deal with absurdism and its impact have been suggested. The three responses discussed in the traditional absurdist literature are suicide , religious belief in a higher purpose, and rebellion against the absurd. Of these, rebellion is usually presented as the recommended response since, unlike the other two responses, it does not escape

9900-572: The affected to find a response for dealing with the conflict. Recognizing the absence of objective meaning, however, does not preclude the conscious thinker from finding subjective meaning in arbitrary places. Absurdism is the philosophical thesis that life, or the world in general, is absurd. 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. The choice of one's definition has important implications for whether

10032-460: The affirmation of one's freedom in the face of adversity as well as accepting responsibility and defining one's own essence . An important aspect of this lifestyle is that life is lived passionately and intensely by inviting and seeking new experiences . 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

10164-489: The agent faces the absurdity of their situation and that the response should exemplify these virtues. This aspect is particularly prominent in the idea that the agent should rebel against the absurd and live their life authentically as a form of passionate revolt. Some see the latter position as inconsistent with the idea that there is no meaning in life: if nothing matters then it should also not matter how we respond to this fact. So absurdists seem to be committed both to

10296-416: 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. Most researchers acknowledge that this is one form of response to the absurd but reject it due to its radical and irreversible nature and argue instead for a different approach. One such alternative response to the apparent absurdity of life is to assume that there

10428-407: The aims of a single individual life can be put into doubt, this applies equally to a larger purpose shared by many. And if this purpose is itself absurd, it fails to act as a source of meaning for the individual participating in it. Camus identifies this response as a form of suicide as well, pertaining not to the physical but to the philosophical level. It is a philosophical suicide in the sense that

10560-521: The attempt to fulfill pointless tasks, which will be replaced by new pointless tasks once they are completed. It has been argued that a central aspect of Sisyphus' situation is not just the futility of his labor but also his awareness of the futility. Another example of the absurdist aspect of the human condition is given in Franz Kafka 's The Trial . In it, the protagonist Josef K. is arrested and prosecuted by an inaccessible authority even though he

10692-485: The basic conflict posed by the absurd cannot be truly resolved. This means that any attempt to do so is bound to fail even though their protagonists may not be aware of their failure. On this view, there are still several possible responses, some better than others, but none able to solve the fundamental conflict. Traditional absurdism, as exemplified by Albert Camus , holds that there are three possible responses to absurdism: suicide , religious belief , or revolting against

10824-424: The capacity to see through the arbitrariness of any ultimate purpose, on the one hand, and the incapacity to stop caring about such purposes, on the other hand. Certain accounts also involve a metacognitive component by holding that an awareness of the conflict is necessary for the absurd to arise. Some arguments in favor of absurdism focus on the human insignificance in the universe, on the role of death , or on

10956-422: The claim that moral values exist and that they do not exist. Defenders of absurdism have tried to resist this line of argument by contending that, in contrast to other responses, it remains true to the basic insight of absurdism and the "logic of the absurd" by acknowledging the existence of the absurd instead of denying it. But this defense is not always accepted. One of its shortcomings seems to be that it commits

11088-447: The claim that they are circular: they assume rather than establish that life is absurd. For example, the claim that our actions today will not matter in a million years does not directly imply that they do not matter today. And similarly, the fact that a process does not reach a meaningful ultimate goal does not entail that the process as a whole is worthless since some parts of the process may contain their justification without depending on

11220-466: The conflict remains despite the individual's awareness of it, i.e. that the individual continues to care about their everyday concerns despite their impression that, on the large scale, these concerns are meaningless. Defenders of the metacognitive component have argued that it manages to explain why absurdity is primarily ascribed to human aspirations but not to lower animals: because they lack this metacognitive awareness. However, other researchers reject

11352-414: 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. For theorists who give importance to the consciousness of this conflict for the absurd, a further option presents itself: to remain ignorant of it to the extent that this

11484-559: The dilemma irony is introduced to resolve. Already in Schlegel's own day, G. W. F. Hegel was unfavorably contrasting Romantic irony with that of Socrates. On Hegel's reading, Socratic irony partially anticipates his own dialectical approach to philosophy. Romantic irony, by contrast, Hegel alleges to be fundamentally trivializing and opposed to all seriousness about what is of substantial interest. According to Rüdiger Bubner , however, Hegel's "misunderstanding" of Schlegel's concept of irony

11616-399: The dissertation states that "Just as philosophy begins with doubt, so also a life that may be called human begins with irony". Bernstein writes that the emphasis here must be on begins . Irony is not itself an authentic mode of life, but it is a precondition for attaining such a life. Although pure irony is self-destructive, it generates a space in which it becomes possible to reengage with

11748-464: The existence of meaning, in contrast to absurdism. Another criticism of absurdism focuses on its negative attitude toward moral values. In the absurdist literature, the moral dimension is sometimes outright denied, for example, by holding that value judgments are to be discarded or that the rejection of God implies the rejection of moral values. On this view, absurdism brings with it a highly controversial form of moral nihilism . This means that there

11880-431: The external world. A similar problematic step is taken by John Locke , who accepts the existence of a God beyond sensory experience , despite his strict empiricism , which demands that all knowledge be based on sensory experience. Other theorists argue in favor of absurdism based on the claim that meaning is relational . In this sense, for something to be meaningful, it has to stand in relation to something else that

12012-400: The fragmentary finitude of which contradicts the intended infinite content. Schlegel presents irony as the "structural whole" sought by these two "abstract" figures. It accomplishes this by "surpassing of all self-imposed limits". Frank cites Schlegel's descriptions from a variety of sources: Irony consists in a "constant alternation ( Wechsel ) between self-creation and self-destruction", in

12144-473: The future by pointing out that nothing we do today will matter in a million years. A similar line of argument points to the fact that our lives are insignificant because of how small they are in relation to the universe as a whole, both concerning their spatial and their temporal dimensions. The thesis of absurdism is also sometimes based on the problem of death , i.e. that there is no final end for us to pursue since we are all going to die. In this sense, death

12276-402: The human cognitive faculties themselves. Some theorists also link this problem to the circularity of human reason, which is very skilled at producing chains of justification linking one thing to another while trying and failing to do the same for the chain of justification as a whole when taking a reflective step backward. This implies that human reason is not just too limited to grasp life as

12408-427: The human situation of always striving towards, but never completely possessing, what is infinite or true. This presentation of Schlegel's account of irony is at odds with many 20th-century interpretations, which, neglecting the larger historical context, have been predominately postmodern . These readings overstate the irrational dimension of early Romantic thought at the expense of its rational commitments—precisely

12540-429: The idea that the world remains silent when we ask why things are the way they are. This silence arises from the impression that, on the most fundamental level, all things exist without a reason: they are simply there. An important aspect of these limitations to knowing the world is that they are essential to human cognition , i.e. they are not due to following false principles or accidental weaknesses but are inherent in

12672-411: The implausibility or irrationality of positing an ultimate purpose. Objections to absurdism often contend that life is in fact meaningful or point out certain problematic consequences or inconsistencies of absurdism. 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

12804-414: The individual just assumes that the chosen higher purpose is meaningful and thereby fails to reflect on its absurdity. Traditional absurdists usually reject both physical and philosophical suicide as the recommended response to the absurd, usually with the argument that both these responses constitute some form of escape that fails to face the absurd for what it is. Despite the gravity and inevitability of

12936-412: The key aspects of absurdism even though they may not explicitly discuss the topic. It has been argued that acknowledging the existence of the absurd has important consequences for epistemology, especially in relation to philosophy but also when applied more widely to other fields. The reason for this is that acknowledging the absurd includes becoming aware of human cognitive limitations and may lead to

13068-517: The last step, it always lacks a higher-order justification. But usually, a distinction between absurdism and nihilism is made since absurdism involves the additional component that there is a conflict between man's desire for meaning and the absence of meaning. On a more theoretical view, absurdism is the belief that the world is, at its core, indifferent and impenetrable toward human attempts to uncover its deeper reason or that it cannot be known. According to this theoretical component, it involves

13200-557: The lines established by Cicero and Quintilian near the beginning of the 1st century CE. "Irony" entered the English language as a figure of speech in the 16th century with a meaning similar to the French ironie , itself derived from the Latin. Around the end of the 18th century, "irony" takes on another sense, primarily credited to Friedrich Schlegel and other participants in what came to be known as early German Romanticism . They advance

13332-401: 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. Thus, opponents have argued that not recognizing the conflict is just as absurd as consciously living through it. Various popular arguments are often cited in favor of absurdism. Some focus on

13464-478: The methodical doubt of Descartes. I knew that we cannot live in negation and I announced it in the preface to the Myth of Sisyphus; I anticipated the positive in all three forms again. Romance: The Plague . Drama: The State of Siege and The Righteous . Ideological: The Rebel . I already saw a third layer around the theme of love. These are the projects I have in progress Irony Irony , in its broadest sense,

13596-418: The mind; accuses other men not only of wrong beliefs but of being wrong at their very foundations and blind to what these foundations imply[.] This is why, when we misunderstand an intended ironic utterance, we often feel more embarrassed about our failure to recognize the incongruity than we typically do when we simply misunderstand a statement of fact. When one's deepest beliefs are at issue, so too, often,

13728-453: The mysteries of existence. In that regard, this tendency may be seen as a form of defense mechanism or wishful thinking constituting a side-effect of the unacknowledged and ignored importance of the absurd. While some discussions of absurdism happen explicitly in the philosophical literature, it is often presented in a less explicit manner in the form of novels or plays. These presentations usually happen by telling stories that exemplify some of

13860-525: The observation that a survey of the literature on irony leaves the reader with the " dominant impression" that the authors are simply "talking about different subjects". Indeed, Geoffrey Nunberg , a lexical semantician , observes a trend of sarcasm replacing the linguistic role of verbal irony as a result of all this confusion. In the 1906 The King's English , Henry Watson Fowler writes, "any definition of irony—though hundreds might be given, and very few of them would be accepted—must include this, that

13992-748: The opening quotation reproduced at the beginning of the article, Kierkegaard describes how such a man would endure such a defiance and identifies the three major traits of the Absurd Man, later discussed by Albert Camus: a rejection of escaping existence (suicide), a rejection of help from a higher power and acceptance of his absurd (and despairing) condition. According to Kierkegaard in his autobiography The Point of View of My Work as an Author , most of his pseudonymous writings are not necessarily reflective of his own opinions. Nevertheless, his work anticipated many absurdist themes and provided its theoretical background. The philosophy of Albert Camus, or more precisely

14124-413: The passionate rebellion against an apparently trivial or unimportant state of affairs seems less like a heroic quest and more like a fool's errand . Jeffrey Gordon has objected to this criticism based on the claim that there is a difference between absurdity and lack of importance. So even if life as a whole is absurd, some facts about life may still be more important than others and the fact that life as

14256-584: The play within the play is performed by the inmates of a lunatic asylum, the theatre audience cannot tell whether the paranoia displayed before them is that of the players, or the people they are portraying. Muecke notes that, "in America, Romantic irony has had a bad press", while "in England...[it] is almost unknown." In a book entitled English Romantic Irony , Anne Mellor writes, referring to Byron , Keats , Carlyle , Coleridge , and Lewis Carroll : Romantic irony

14388-439: The possibility of finding or creating meaning in one's life. 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. Being confronted with this conflict may trigger an existential crisis, in which unpleasant experiences like anxiety or depression may push

14520-403: The possibility of help, not to speak of help by virtue of the absurd, that for God all things are possible—no, that he will not do. And as for seeking help from any other—no, that he will not do for all the world; rather than seek help he would prefer to be himself—with all the tortures of hell, if so it must be. — Søren Kierkegaard , The Sickness Unto Death Most researchers argue that

14652-445: The problem of the absurd at its core: even a life dedicated to the rebellion against the absurd is itself still absurd. Defenders of the rebellious response to absurdism have pointed out that, despite its possible shortcomings, it has one important advantage over many of its alternatives: it manages to accept the absurd for what it is without denying it by rejecting that it exists or by stopping one's own existence. Some even hold that it

14784-458: 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. The concept of the absurd corresponds to the thesis that there is such a gap and human limitations may limit the mind from ever truly grasping reality, i.e. that reality in this sense remains absurd to the mind. A century before Camus , the 19th-century Danish philosopher Søren Kierkegaard wrote extensively about

14916-424: The right relation to them. However, if these wider contexts themselves lack meaning then they are unable to act as sources of meaning for other things. This would lead to the absurd when understood as the conflict between the impression that our everyday engagements are meaningful even though they lack meaning because they do not stand in a relation to something else that is meaningful. Another argument for absurdism

15048-720: The sentence, " Bolingbroke was a holy man" (he was anything but). Verbal irony is sometimes also considered to encompass various other literary devices such as hyperbole and its opposite, litotes , conscious naïveté, and others. Dramatic irony provides the audience with information of which characters are unaware, thereby placing the audience in a position of advantage to recognize their words and actions as counter-productive or opposed to what their situation actually requires. Three stages may be distinguished — installation, exploitation, and resolution (often also called preparation, suspension, and resolution) — producing dramatic conflict in what one character relies or appears to rely upon,

15180-428: The seriousness of life. According to Thomas Nagel , there may be, at least theoretically, two responses to actually resolving the problem of the absurd. This is based on the idea that the absurd arises from the consciousness of a conflict between two aspects of human life: that humans care about various things and that the world seems arbitrary and does not merit this concern. The absurd would not arise if either of

15312-531: The social environment that stimulated absurdist views and allowed for their popular development, especially in the devastated country of France . Foucault viewed Shakespearean theater as a precursor of absurdism. An idea very close to the concept of the absurd is due to Immanuel Kant , who distinguishes between phenomena and noumena . This distinction refers to the gap between how things appear to us and what they are like in themselves. For example, according to Kant, space and times are dimensions belonging to

15444-454: The source of absurdity. Other definitions locate both conflicting sides within man: the ability to apprehend the arbitrariness of final ends and the inability to let go of commitments to them. In regard to the conflict, absurdism differs from nihilism since it is not just the thesis that nothing matters. Instead, it includes the component that things seem to matter to us nonetheless and that this impression cannot be shaken off. This difference

15576-505: The status of universally valid moral values or categorical normative judgments. So the value of the prudential advice may merely be relative to the interests of some people but not valuable in a more general sense. This way, absurdists have tried to resolve the apparent inconsistency in their position. According to absurdism, life in general is absurd: the absurd is not just limited to a few specific cases. Nonetheless, some cases are more paradigmatic examples than others. The Myth of Sisyphus

15708-665: The successful translation of irony depends: common mastery of language, shared cultural values, and (for artistic ironies) a common experience of genre. A consequence of this element of in-group membership is that there is more at stake in whether one grasps an ironic utterance than there is in whether one grasps an utterance presented straight. As he puts it, the use of irony is An aggressively intellectual exercise that fuses fact and value, requiring us to construct alternative hierarchies and choose among them; [it] demands that we look down on other men's follies or sins; floods us with emotion-charged value judgments which claim to be backed by

15840-453: The suggested responses on how to deal with the absurd seem to explicitly defend the existence of moral values. Due to this ambiguity, other critics of absurdism have objected to it based on its inconsistency. The moral values defended by absurdists often overlap with the ethical outlook of existentialism and include traits like sincerity , authenticity , and courage as virtues . In this sense, absurdists often argue that it matters how

15972-595: The surface meaning and the underlying meaning of what is said are not the same." A consequence of this, he observes, is that an analysis of irony requires the concept of a double audience "consisting of one party that hearing shall hear & shall not understand, & another party that, when more is meant than meets the ear, is aware both of that more & of the outsiders' incomprehension". From this basic feature, literary theorist Douglas C. Muecke identifies three basic characteristics of all irony: According to Wayne Booth , this uneven double-character of irony makes it

16104-464: The thesis of absurdism is correct and for the arguments cited for and against it: it may be true on one definition and false on another. In a general sense, the absurd is that which lacks a sense, often because it involves some form of contradiction . The absurd is paradoxical in the sense that it cannot be grasped by reason . But in the context of absurdism, the term is usually used in a more specific sense. According to most definitions, it involves

16236-454: The top of her chapter headed "What is metafiction?". These include: The thing is this. That of all the several ways of beginning a book […] I am confident my own way of doing it is best Since I've started this story, I've gotten boils […] Additionally, The Cambridge Introduction to Postmodern Fiction says of John Fowles 's The French Lieutenant's Woman , "For the first twelve chapters...the reader has been able to immerse him or herself in

16368-411: The topic of the absurd does not receive the attention of professional philosophers it merits, especially when compared to other perennial philosophical areas of inquiry. It has been argued, for example, that this can be seen in the tendency of various philosophers throughout the ages to include the epistemically dubitable existence of God in their philosophical systems as a source of ultimate explanation of

16500-503: The wholeness of the series to appear selectively." According to Schlegel, allegory points beyond itself toward that which can be expressed only poetically, not directly. He describes wit as a "selective flashing" ( Aufblitzen ); its content, he says, is "always paradoxical", its unifications of the finite and the infinite are always fragmentary. These two figures cannot exist together at once. What allegory attains indirectly by conjoining, wit attains only momentarily by total individuation,

16632-540: The world in a genuine mode of ethical passion . For Kierkegaard himself, this took the form of religious inwardness. What is crucial, however, is just to in some way move beyond the purely (or merely) ironic. Irony is what creates the space in which we can learn and meaningfully choose how to live a life worthy ( vita digna ) of being called human. Referring to earlier self-conscious works such as Don Quixote and Tristram Shandy , D. C. Muecke points particularly to Peter Weiss 's 1964 play, Marat/Sade . This work

16764-451: The world or to rationally grasp it. A different disagreement concerns whether the conflict exists only internal to the individual or is between the individual's expectations and the external world . Some theorists also include the metacognitive component that the absurd entails that the individual is aware of this conflict. An important aspect of absurdism is that the absurd is not limited to particular situations but encompasses life as

16896-426: The world to assess their importance from a bigger context. 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. This assessment reveals the conflict between the significance seen from the internal perspective and the arbitrariness revealed through the external perspective. The absurd becomes

17028-434: The world was like. So it is not just that absurdism is true in the actual world. Instead, any possible world , even one that was designed by a divine god and guided by them according to their higher purpose, would still be equally absurd to man. In this sense, absurdity is the product of the power of our consciousness to take a step back from whatever it is considering and reflect on the reason of its object. When this process

17160-579: The “camusian absurd” ( french  : l'absurde camusien ), refers with absurdism to the work and philosophical thought of the french writer Albert Camus . This philosophy is influenced by the author's political, libertarian , social and ecological ideas; and is inspired by previous philosophical trends, such as Greek philosophy , nihilism , the Nietzschean thought or existentialism . It revolves around three major cycles: “the absurd ( l'absurde )”, “the revolt ( la révolte )” and “love ( l'amour )”. Each cycle

17292-405: Was at the forefront of the intellectual movement that has come to be known as Frühromantik , or early German Romanticism, situated narrowly between 1797 and 1801. For Schlegel, the "romantic imperative" (a rejoinder to Immanuel Kant 's " categorical imperative ") is to break down the distinction between art and life with the creation of a "new mythology" for the modern age. In particular, Schlegel

17424-475: Was responding to what he took to be the failure of the foundationalist enterprise, exemplified for him by the philosophy of Johann Gottlieb Fichte . Irony is a response to the apparent epistemic uncertainties of anti-foundationalism. In the words of scholar Frederick C. Beiser , Schlegel presents irony as consisting in "the recognition that, even though we cannot attain truth, we still must forever strive toward it, because only then do we approach it." His model

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