The Great Existential Thinker Thomas Negal 's Essay ' The Absurd '

Thomas Nagel states that human beings have a “natural expression” for the sense that life is absurd (Nagel 29). In his essay, simply titled “The Absurd”, Nagel argues that this natural presumption is true, but not for the reasons commonly given: the smallness and brevity of our lives. Instead, our lives are absurd because they feature an inevitable conflict between our feeling that life lacks justification and our inability to disengage with life despite this feeling. I argue that Nagel mistakenly includes awareness in his philosophical definition of absurdity. Nonetheless, his essay is an insightful read about the nature of human life.

In The Death of Ivan Ilych Leo Tolstoy conveys the psychological importance of the last, pivotal scene through the use of diction, symbolism, irony. As Ivan Ilych suffers through his last moments on earth, Tolstoy narrates this man's struggle to evolve and to ultimately realize his life was not perfect. Using symbols Tolstoy creates a vivid image pertaining to a topic few people can even start to comprehend- the reexamination of one's life while on the brink of death. In using symbols and irony Tolstoy vividly conveys the manner in which Ilych views death as darkness unto his last moments of life when he finally admits imperfection.

A story, of any type, is greatly affected by the characters’ outlook on life. A bright, hopeful main character will give the narrative a more lighthearted feel, and cause the reader to feel encouraged and satisfied. If the character has a negative perspective, however, it can elicit sadness, pity, or even irritation from the reader. In Voltaire’s Candide and Tolstoy’s Death of Ivan Ilyich, two characters with very different worldviews are displayed. The lighthearted Candide maintained an attitude of cheerfulness and perseverance even through the hardships of his life, which stems from his deep love and care for others, while the coldhearted despair of Ivan Ilyich is only intensified into anger by the feigned optimism of those around him.

In 1971, Thomas Nagel wrote a paper titled ‘The Absurd.’ He argues that the nous of the absurd arises from two belligerent propensities in us: the first is explained as, ‘we take our lives’, or at slightest the ventures we take on in our lives, and that we cannot circumvent. In addition, the second propensity is that we are capable, upon undermining or reflecting, the explanations for any of our ventures in life. Furthermore, from a radical point of view outside people’s interests nothing can be justified; however we are skilled enough in taking up such a perspective reflection. What more can be said is that this absurdity is an ailment we are predestined to by virtue of our reflective nature. Though in general understanding to the idea,

Were it a testimony to the rigors and cruelness of human nature, it would be crushing. As it is, it shatters our perception of man and ourselves as no other book, besides perhaps Anne Franke`s diary and the testimony of Elie Wiesl, could ever have done. The prisoners of the labor camp, as in Shukhov?s predicament, were required to behave as Soviets or face severe punishment. In an almost satirical tone Buinovsky exclaims to the squadron that ?You?re not behaving like Soviet People,? and went on saying, ?You?re not behaving like communist.? (28) This type of internal monologue clearly persuades a tone of aggravation and sarcasm directly associated to the oppression?s of communism.

Leo Tolstoy’s Pacifism or the use of nonviolence in fighting evil was rooted not in a moral doctrine or political theory, but in his straightforward reading of the teaching of Jesus as recorded in the Gospels, particularly “The Sermon

In the Journal of Philosophy, a captivating article called, “The absurd,” by Thomas Nagel (1971), challenges the notion of how life is viewed among diverse interpretation. He starts off by brilliantly asking why people sometimes denote life as absurd. Here Nagel begins to start the cycle of doubt, and attempts to make the readers question their assertions. This can be seen in part I of the article, where Thomas tackles on assertion. The assertion that “that nothing we do will matter in a million years.” Nagel objectifies the claim by reversing the focus instead of what matters, to the aspect of time, as he writes, “In particular, it does not matter now that in a million years matters now.” What he means is that it isn’t the world of matter,

In this paper, I plan to explain Dostoevsky’s criticism of Western Individualism. Dostoevsky’s first criticism resides in the idea to “love life more than the meaning of it, “which is presented by the character Alyosha (Dostoevsky 3). Allowing this character to discuss this topic, along with the commentary of Ivan, demonstrates their mindset to solely focus on their own lives, opposed to caring for others. This leads to them living for the now, and not focusing on how their decisions will affect their future or others. Dostoevsky disapproves of this notion because living by this mentality encourages the guidance of logic, which is dangerous because it could tell you to kill yourself. From Dostoevsky’s Eastern Orthodox background, he believes that the only way from living from this situation is to deny it. By denying this way of living, the focus toward life will not be directed toward yourself, but toward the way you can impact the environment around you. Ivan clearly does not believe in these values, due to his intentions to commit suicide at the age of thirty. As said before, living by the idea to “love life more than the meaning of it” leads to death, and Ivan indulges in this to the fullest (Dostoevsky 3).

In Leo Tolstoy’s “War and Peace”, the relationships of Andrei Bolkonsky and Pierre Bezukhov are Penguin to the theme of love and the search for peace. Even when Andrei says he loves someone, his actions rarely reflect his words, and Pierre, despite having a slightly better understanding of love, never chooses someone that he honestly loves. Unknowingly, they are both searching for peace. Although they grow in their understanding of love, they have a much harder time obtaining peace. Tolstoy uses Andrei and Pierre’s search for love to demonstrate that peace is not easily found.

What is the absurd? Camus categorized as the “belief in the absurdity of existence must then dictate his conduct” (Camus, 6). What Camus means is feeling of absurdity goes hand in hand with having a meaningless life. We get so used to doing the same routine that, we as people don’t think we just act like a robot. Camus asks “Does its absurdity require one to escape it through hope or suicide? And does the absurd dictate death” (Camus, 9). Camus says, “An objective mind can always introduce into all problems have no place in this pursuit and this passion” (Camus, 9). The problem with this is if we were always based on facts then we would not be able to base our opinions on experiences. Camus also relates the feeling of absurdity to exile, we as people what to have meaning and or purpose in our own lives. The absurdity displaces us from having a meaning life. Camus says, “Mean who die by their own hand consequently follow to its conclusion their emotional inclination” (Camus, 9). Camus considers this an absurd reasoning because this feeling of exile can turn anyone crazy leading into suicide which both the absurd and suicide are linked together.

Leo Tolstoy’s The Death of Ivan Ilyich tells the story of a modern lawman whose sudden mortality forces him to evaluate the worth of his life and the life choices he has. Throughout the novella, Tolstoy reveals social norms and practices blindly followed by those in the upper-middle class. These norms bring to light modernity’s core values, which Tolstoy critiques through the actions Ivan Ilyich takes before his death, Ivan Ilyich’s revelation as he lies on his death bed, and the way Ivan Ilyich’s family, friends, and colleagues react to his illness and eventual death. In fact, The Death of Ivan Ilyich provides a critique on modernity as a whole; Tolstoy condemns the shallow, superficial lives the higher-ups in society lead, spurred on by the idea of modernity.

In the above passage, Tolstoy delvers to the reader several main themes used throughout the work as a means of describing the greater role that Ilyich plays in the complex sociological themes outlined in the plot that is his life. “The arrangement of his life and of his family, and all the social and official interests….”

The role of art, when delving into human suffering and matters of good and evil, ought to be that of a delivering agent, designed to extract a form of universal truth from the very consciousness of the observer, and act as mirror for humanity's dual reality. The present paper aims to analyze the traditional and modern theories of theodicy in relation to literature, insofar as literary works such as Vladimir Nabokov's Lolita or Fyodor Dostoyevsky's The Brothers Karamazov owe their widely acknowledged value to controversial yet marvelously insightful glimpses into mankind's complex interpretations of evil.

More so than that of most other comparably illustrious writers, a number of Vladimir Nabokov’s works beckon near polarizing discrepancies in interpretation and actual author intent amidst literary circles. In a letter to the editor of The New Yorker, he concedes to constructing systems “wherein a second (main) story is woven into, or placed behind, the superficial semitransparent one” (Dolinin). In practice, such an architectural premise is complicated further by his inclination to dabble in the metaphysical and occasionally, in the metafictional. Nabokov’s inclusion of meticulous description and word choice coupled with his reliance on unreliable narrators—in “Signs and Symbols,” “The Vane Sisters,” and “Details of a Sunset”-- permits him

It endeavors with portray the nonsensical perspective about man 's nature, will typify nothingness and see it Likewise An widespread sourball about fear, on doubt concepts, Furthermore will underscore experiential solidness.