Posts tagged ‘albert camus’

April 18th, 2013

The Absurdity of Life and the Grasp for Meaning

by Max Andrews

Midnight Dreary by Carla CarsonMan is alienated from himself, from other persons, and from God, and as a result man has been burdened with absurdity.  Absurdity ought to be understood in a dichotomous manner.  Absurdity is experienced subjectively, such that the individual experiences it in an autonomous manner.  The objective absurdity is the metanarratives of life.  This would include a lack of ultimate meaning, incentive, value, and purpose.

Overcoming this alienation and the notion of absurdity, primarily objective absurdity, can only be done so by a divine telos.[1]  It does seem that man lives his life as if he does have an ultimate meaning, incentive, value, and purpose.  However, if God does not exist, then the absurdity is not only subjective but itreally is objectively absurd.  The existence of a divine telos enables man to live a consistent life of meaning, incentive, value, and purpose.  There is a reconciliation of man to himself, others, and God by overcoming this absurdity.

March 5th, 2012

How Does God Provide Meaning and Purpose?

by Max Andrews

Midnight Dreary by Carla CarsonMan is alienated from himself, from other persons, and from God, and as a result man has been burdened with absurdity.  Absurdity ought to be understood in a dichotomous manner.  Absurdity is experienced subjectively, such that the individual experiences it in an autonomous manner.  The objective absurdity is the metanarratives of life.  This would include a lack of ultimate meaning, incentive, value, and purpose.

Overcoming this alienation and the notion of absurdity, primarily objective absurdity, can only be done so by a divine telos.[1]  It does seem that man lives his life as if he does have an ultimate meaning, incentive, value, and purpose.  However, if God does not exist, then the absurdity is not only subjective but it really is objectively absurd.  The existence of a divine telos enables man to live a consistent life of meaning, incentive, value, and purpose.  There is a reconciliation of man to himself, others, and God by overcoming this absurdity.

Man exists in a state of alienation.  He is alienated from himself, from others, and from God.  Alienation from the self creates a subjective absurdity (this will be explicated later).  Because of his own nature man cannot stand in agreeable terms with himself.  His epistemic warrant is not always at ease.  He doubts.  He questions and is lacks sufficiency in his capacity to function in an ideal manner.

His alienation from others is subjective and experienced by the individual as well.  It too is a result of man’s nature and state of being.  It is at this level of alienation where man often attempts to create his own teleology.  He will construct an artificial and arbitrary teleology based on other alienated persons.  Man’s alienation from God is irreconcilable by man’s initiative.  Man cannot act outside of his closed system; thus, he requires an outside agency to overcome this alienation.

July 29th, 2011

Existential Absurdity in the Sciences

by Max Andrews

Given the natural order of universe and its cause and effect network, perhaps redemption and reconciliation from absurdity can be found in biology or physics.  For example, consider an adult salmon’s biologically given capacity to swim upstream and mate.  In this case the end at which the adult salmon’s activity aims is not, or anyway need not be, valuable, it is simply the end with which it was endowed by nature.[1]  The same may be true with human life.  The notion may not be too far-gone since many philosophers and scientists find their meaning, value, and purpose in nature.  Friedrich Nietzsche based his teleology and understanding of truth in biology.  If this universe [or multiverse] is all that exists it seems that this scientific driven teleology may not be sufficient.

Nobel prize winning physicist Steven Weinberg provided a self-comforting dialogue in The First Three Minutes suggesting that his own research in the field of physics has provided himself with meaning, value, and purpose.  Paradoxically, he believes that the more he learns about the universe, the lesser of an ultimate meaning it has.[2]

Physicist Victor Stenger seems to agree with Weinberg’s understanding of the purpose as it relates to reality.  In his book, God the Failed Hypothesis, he displays a rather existential reflection when he ponders the universe and reality.  He believes that if God created matter with humanity in mind, then it was not done so for a purpose.[3]  The universe is so vast and hostile to life and the parameters for existence of humanity are incredibly slim.  Earth is a rarity.  This notion of absurdity is not as introspective as the philosophers may see it; rather, it is an inference based on his observation on the physical realm.  What is similar between the philosopher’s inference and Stenger’s is that they encounter a breakdown of rationality, Camus’ alienation and disappearance of reason. Like Camus, he becomes aware of the sheer absurdity of his existence.

In contrast to Weinberg and Stenger, it should be understood that because the universe is meaningful could any meaning or rationality be derived thereof.  The glory of mathematics and human art manifests a genius.  Just as Albert Einstein pondered the striking fact that the universe is comprehensible, that mathematics illuminates nature by mapping forms of order as small as particles and strings and as broad as universe [or multiverse] itself.  On secularized grounds, why should nature make sense?  Why should there be any connection whatsoever between the highly abstract, formal relationships of numbers and figures and the order of nature?  Why is nature amenable to mathematical analysis?[4]  By all human experience, it would be irrational to infer that, in a continual state of becoming, there is no meaning behind the order observed in nature.

It would serve well for one to be reminded that humanity did not construct the order behind the abstract and the physical.  The order of the universe is prior to and independent of man’s attempts to understand it.  That is why theories must be tested against nature.  Man is not the creator of order, but at best, discerners of order—not only for humanity’s own existence but also for the perfection of understanding.[5]


            [1] Michael Smith, “Is That All There Is?” Journal of Ethics 10 (January 2006):  83.

            [2] Steven Weinberg, The First Three Minutes (London:  Andre Deutsch, 1977), 154-155.

            [3] Victor Stenger, God the Failed Hypothesis (Amherst, NY:  Prometheus, 2008), 137-164.

            [4] Benjamin Wiker and Jonathan Witt, A Meaningful World (Downers Grove, IL:  InterVarsity Press, 2006), 27.

            [5] Ibid., 244.

July 25th, 2011

Existential Absurdity

by Max Andrews

Absurdity is an understanding or a concept in which the individual is superfluous.  This superfluity of being is due to having no allotted place in any necessary scheme of things. Some people invent teleologies in an attempt to lend things a place in overarching schemes but it is an illusion.[1]  According to Albert Camus, man has a longing for reason.  In this world people have understood that there is “irrationality” to reality thus a “despair of true knowledge.”  There still remains a longing for reason despite the recognition of absurdity.  From this, absurdity is born.[2] Camus recognized that man needs to understand this despair and come to terms with it.  His teleology was simply to live life together with others and love one another.

Absurdity is the denial of teleology.  It is a result of alienation.  If there is a connection or intimacy within the self, a lack of angst, it is difficult for absurdity to follow.  The same is true for an alienation between others and God.  Teleology is the only savior to absurdity.  The problem at hand is identifying what can provide such teleology, and if that provision is made, does it actually work?  Is it a binding teleology?