{"id":37768,"date":"2019-10-31T22:19:37","date_gmt":"2019-10-31T19:19:37","guid":{"rendered":"https:\/\/prohoster.info\/blog\/stoit-li-ono-togo\/"},"modified":"2019-10-31T22:19:37","modified_gmt":"2019-10-31T19:19:37","slug":"stoit-li-ono-togo","status":"publish","type":"post","link":"https:\/\/prohoster.info\/cs\/blog\/news\/stoit-li-ono-togo","title":{"rendered":"Stoj\u00ed to za to","gt_translate_keys":[{"key":"rendered","format":"text"}]},"content":{"rendered":"

\"Stoj\u00ed<\/p>\n

V roce 1942 napsal Albert Camus knihu s n\u00e1zvem \u201eM\u00fdtus o Sisinin\u201c. Zab\u00fdv\u00e1 se jedn\u00edm skute\u010dn\u011b d\u016fle\u017eit\u00fdm filozofick\u00fdm probl\u00e9mem: Vzhledem k okolnostem na\u0161\u00ed existence, nem\u011bli bychom prost\u011b ukon\u010dit \u017eivot sebevra\u017edou? Tady je odpov\u011b\u010f:<\/p>\n

Nejprve Camus popisuje ty chv\u00edle v na\u0161em \u017eivot\u011b, kdy na\u0161e p\u0159edstavy o sv\u011bt\u011b n\u00e1hle p\u0159est\u00e1vaj\u00ed fungovat, kdy se v\u0161echny na\u0161e snahy zdaj\u00ed b\u00fdt bezv\u00fdznamn\u00e9, v\u010detn\u011b na\u0161eho typick\u00e9ho denn\u00edho po\u0159\u00e1dku (pr\u00e1ce-d\u016fm-pr\u00e1ce). Kdy\u017e se najednou c\u00edt\u00edte ciz\u00ed a odtr\u017een\u00ed od tohoto sv\u011bta.
\n<\/a><\/noindex><\/p>\n

\"Stoj\u00ed
\nV t\u011bchto d\u011bsiv\u00fdch momentech si jasn\u011b uv\u011bdomujeme celou absurdnost \u017eivota.<\/p>\n

Rozum + Nerozumn\u00fd sv\u011bt = Absurditn\u00ed \u017eivot<\/b><\/p>\n

Tato absurdn\u00ed citlivost je v\u00fdsledkem konfliktu. Na jedn\u00e9 stran\u011b si pl\u00e1nujeme rozumn\u00e9 v\u011bci v \u017eivot\u011b, na druh\u00e9 stran\u011b se setk\u00e1v\u00e1me s nep\u0159edv\u00eddateln\u00fdm sv\u011btem, kter\u00fd neodpov\u00edd\u00e1 na\u0161im p\u0159edstav\u00e1m.<\/p>\n

Tak kde je absurdn\u00ed? B\u00fdt rozumn\u00fd v nerozumn\u00e9m sv\u011bt\u011b.<\/p>\n

\"Stoj\u00ed
\nTo je z\u00e1kladn\u00ed konflikt. Kdy\u017e se na\u0161e rozumn\u00e9 p\u0159edstavy o sv\u011bt\u011b st\u0159etnou s realitou, poci\u0165ujeme nap\u011bt\u00ed.<\/p>\n

Nejv\u011bt\u0161\u00ed probl\u00e9m spo\u010d\u00edv\u00e1 v tom, \u017ee sv\u00e9 p\u0159edstavy o sv\u011bt\u011b m\u016f\u017eeme sm\u011bl\u011b naz\u00fdvat \u201ev\u011b\u010dn\u00fdmi\u201c, ale p\u0159itom v\u00edme, \u017ee \u010das na\u0161eho \u017eivota je omezen\u00fd. V\u0161ichni zem\u0159eme. Ano, i ty.<\/p>\n

Pokud tedy rozum a nerozumn\u00fd sv\u011bt jsou kl\u00ed\u010dem, m\u016f\u017eeme \u201eobehr\u00e1t\u201c a vyhnout se probl\u00e9mu absurdity t\u00edm, \u017ee odstran\u00edme jednu ze dvou komponent, jak tvrd\u00ed Camus. <\/p>\n

Odm\u00edtnut\u00ed nerozumn\u00e9ho sv\u011bta<\/h3>\n

\nJedn\u00edm ze zp\u016fsob\u016f je ignorovat bezv\u00fdznamnost na\u0161\u00ed existence. Navzdory z\u0159ejm\u00fdm d\u016fkaz\u016fm m\u016f\u017eeme p\u0159edst\u00edrat, \u017ee v\u0161echno je stabiln\u00ed a \u017e\u00edt podle vzd\u00e1len\u00fdch c\u00edl\u016f (odchod do d\u016fchodu, d\u016fle\u017eit\u00e9 objev, posmrtn\u00fd \u017eivot, pokrok lidstva atd.). Camus \u0159\u00edk\u00e1, \u017ee pokud to ud\u011bl\u00e1me, nebudeme moci jednat svobodn\u011b, proto\u017ee na\u0161e jedn\u00e1n\u00ed bude spojeno s t\u011bmito v\u011b\u010dn\u00fdmi pl\u00e1ny, kter\u00e9 jsou v\u011bt\u0161inou odsouzeny k rozbit\u00ed na \u00fatesech nerozumn\u00e9ho sv\u011bta.<\/p>\n

\"Stoj\u00ed<\/p>\n

Z tohoto pohledu by dr\u017eet se na\u0161ich rozumn\u00fdch model\u016f bylo bezp\u0159edm\u011btn\u00e9. Byli bychom nuceni \u017e\u00edt v odm\u00edtnut\u00ed, museli bychom prost\u011b v\u011b\u0159it.<\/p>\n

Z\u0159eknut\u00ed se rozumn\u00fdch opodstatn\u011bn\u00ed<\/h3>\n

\nDruh\u00e1 strategie, jak se vyhnout absurdnu, spo\u010d\u00edv\u00e1 v odlo\u017een\u00ed \u00favah. Camus zmi\u0148uje r\u016fzn\u00e9 varianty t\u00e9to strategie. Nazna\u010duje filozofy, kte\u0159\u00ed bu\u010f prohla\u0161uj\u00ed \u00favahy za bezcenn\u00fd n\u00e1stroj (Shestov, Jaspers), nebo tvrd\u00ed, \u017ee tento sv\u011bt podl\u00e9h\u00e1 bo\u017esk\u00fdm \u00favah\u00e1m, kter\u00e9 lid\u00e9 prost\u011b nemohou pochopit (Kierkegaard).<\/p>\n

\"Stoj\u00ed<\/p>\n

Oba zp\u016fsoby jsou pro Camuse nep\u0159ijateln\u00e9. Jakoukoli strategii ignorov\u00e1n\u00ed probl\u00e9mu absurdit ozna\u010duje jako \u201efilozofick\u00e9 sebevra\u017edy\u201c.<\/p>\n

Vzpoura, svoboda a v\u00e1\u0161e\u0148<\/h3>\n

\nPokud \u201efilozofick\u00e1 sebevra\u017eda\u201c nen\u00ed mo\u017enost, co takhle skute\u010dn\u00e1 sebevra\u017eda? Camus nem\u016f\u017ee obh\u00e1jit sebevra\u017edu z filozofick\u00e9ho hlediska. Sebevra\u017eda by byla hlasn\u00fdm gestem p\u0159ijet\u00ed \u2014 p\u0159ijali bychom rozpor mezi na\u0161\u00edm lidsk\u00fdm rozumem a iracion\u00e1ln\u00edm sv\u011btem. A sp\u00e1chat sebevra\u017edu ve jm\u00e9nu rozumu nen\u00ed \u00fapln\u011b rozumn\u00e9.<\/p>\n

M\u00edsto toho Camus navrhuje n\u00e1sleduj\u00edc\u00ed:<\/p>\n

1. Neust\u00e1l\u00e1 revoluce: Mus\u00edme neust\u00e1le povst\u00e1vat proti okolnostem na\u0161\u00ed existence a t\u00edm p\u00e1dem nedopustit, aby absurdno zem\u0159elo. Nikdy bychom se nem\u011bli sm\u00ed\u0159it s por\u00e1\u017ekou, i v boji se smrt\u00ed, i kdy\u017e v\u00edme, \u017ee j\u00ed v dlouhodob\u00e9m horizontu nelze uniknout. Neust\u00e1l\u00fd reb\u00e9lie je jedin\u00fd zp\u016fsob, jak b\u00fdt sou\u010d\u00e1st\u00ed tohoto sv\u011bta.<\/p>\n

2. Odm\u00edt\u00e1me v\u011b\u010dnou svobodu: M\u00edsto toho, abychom se stali otroky v\u011b\u010dn\u00fdch model\u016f, bychom m\u011bli naslouchat hlasu rozumu, ale uv\u011bdomit si jeho limity a pru\u017en\u011b ho aplikovat na aktu\u00e1ln\u00ed situaci. Jin\u00fdmi slovy: mus\u00edme naj\u00edt svobodu tady a te\u010f, a ne spol\u00e9hat na v\u011b\u010dnost.<\/p>\n

3. V\u00e1\u0161e\u0148. Je d\u016fle\u017eit\u00e9, abychom v\u017edy m\u011bli v\u00e1\u0161e\u0148 pro \u017eivot; mus\u00edme milovat v\u0161echno, co n\u00e1m p\u0159in\u00e1\u0161\u00ed, a pokou\u0161et se \u017e\u00edt ne co nejl\u00e9pe, ale co nejv\u00edce.<\/p>\n

\"Stoj\u00ed
\nAbsurditn\u00ed \u010dlov\u011bk v\u00ed o sv\u00e9 smrtelnosti, ale p\u0159esto ji nep\u0159ij\u00edm\u00e1; v\u00ed o omezenosti sv\u00fdch \u00favah, ale p\u0159esto si jich cen\u00ed. Z\u00edsk\u00e1v\u00e1n\u00edm \u017eivotn\u00edch zku\u0161enost\u00ed pro\u017e\u00edv\u00e1 jak pot\u011b\u0161en\u00ed, tak bolest, ale i tak se sna\u017e\u00ed m\u00edt co nejv\u00edce zku\u0161enost\u00ed.<\/p>\n

Um\u011bn\u00ed absurdity \u2014 Tvo\u0159en\u00ed bez koncepce \u2018z\u00edtra\u2019.<\/h3>\n

\nAlbert Camus v\u011bnuje t\u0159et\u00ed \u010d\u00e1st um\u011blci, kter\u00fd si pln\u011b uv\u011bdomuje absurditu. Takov\u00fd um\u011blec se nikdy nebude sna\u017eit vysv\u011btlit nebo upevnit v\u011b\u010dn\u00e9 my\u0161lenky, ani se usilovn\u011b sna\u017eit vybudovat d\u011bdictv\u00ed, kter\u00e9 by p\u0159e\u010dkalo test \u010dasu. Tyto \u010diny pop\u00edraj\u00ed iracion\u00e1ln\u00ed povahu sv\u011bta.<\/p>\n

\"Stoj\u00ed
\nM\u00edsto toho d\u00e1v\u00e1 p\u0159ednost absurdn\u00edmu um\u011blci, kter\u00fd \u017eije a tvo\u0159\u00ed v dan\u00e9m okam\u017eiku. Nen\u00ed spout\u00e1n pouze jednou my\u0161lenkou. Je Don Juan my\u0161lenek, p\u0159ipraven\u00fd se vzd\u00e1t pr\u00e1ce na jak\u00e9mkoli obraze, jen aby str\u00e1vil jednu noc s jin\u00fdm. Zven\u010d\u00ed se tyto bolestn\u00e9 snahy o n\u011bco tak kr\u00e1tkodob\u00e9ho zdaj\u00ed bezv\u00fdznamn\u00e9 \u2014 a v tom je cel\u00e1 podstata! Um\u011bleck\u00e9 vyj\u00e1d\u0159en\u00ed za\u010d\u00edn\u00e1 tam, kde kon\u010d\u00ed rozum.<\/p>\n

Pro\u010d je Sisyfos \u0161\u0165astn\u00fd \u010dlov\u011bk<\/h3>\n

\nV\u0161ichni zn\u00e1me staro\u0159eck\u00fd p\u0159\u00edb\u011bh o Sisyfovi, kter\u00fd se vzbou\u0159il proti boh\u016fm a byl proto potrest\u00e1n. Byl odsouzen k tomu, aby tla\u010dil balvan na vrchol kopce, jen aby sledoval, jak se kut\u00e1l\u00ed dol\u016f, a sna\u017eil se ho znovu zvednout. A znovu. A znovu po celou v\u011b\u010dnost.<\/p>\n

Camus zakon\u010duje svou knihu \u00fa\u017easn\u00fdm, odv\u00e1\u017en\u00fdm prohl\u00e1\u0161en\u00edm:<\/p>\n

\u201eSisyfa bychom m\u011bli p\u0159edstavovat jako \u0161\u0165astn\u00e9ho.\u201c<\/p><\/blockquote>\n

\"Stoj\u00ed
\n\u0158\u00edk\u00e1, \u017ee Sisyfos je ide\u00e1ln\u00edm modelem pro n\u00e1s, proto\u017ee nem\u00e1 klamn\u00e9 p\u0159edstavy o sv\u00e9 bezv\u00fdznamn\u00e9 situaci a p\u0159esto se vzpouz\u00ed okolnostem. Ka\u017ed\u00fdkr\u00e1t, kdy\u017e se balvan znovu skut\u00e1l\u00ed z \u00fatesu, Sisyfos p\u0159ij\u00edm\u00e1 uv\u011bdom\u011bl\u00e9 rozhodnut\u00ed zkusit to znovu. Pokra\u010duje v tla\u010den\u00ed tohoto kamene a uzn\u00e1v\u00e1, \u017ee v tom je cel\u00e1 podstata existence: b\u00fdt skute\u010dn\u011b \u017eiv\u00fd, pokra\u010dovat v tla\u010den\u00ed.
\n
Zdroj: habr.com<\/a><\/p>","protected":false,"gt_translate_keys":[{"key":"rendered","format":"html"}]},"excerpt":{"rendered":"

\u0412 1942 \u0433\u043e\u0434\u0443 \u0410\u043b\u044c\u0431\u0435\u0440 \u041a\u0430\u043c\u044e \u043d\u0430\u043f\u0438\u0441\u0430\u043b \u043a\u043d\u0438\u0433\u0443 \u043f\u043e\u0434 \u043d\u0430\u0437\u0432\u0430\u043d\u0438\u0435\u043c \u00ab\u041c\u0438\u0444 \u043e \u0421\u0438\u0437\u0438\u0444\u0435\u00bb. \u0420\u0435\u0447\u044c \u0438\u0434\u0435\u0442 \u043e\u0431 \u043e\u0434\u043d\u043e\u0439 \u0434\u0435\u0439\u0441\u0442\u0432\u0438\u0442\u0435\u043b\u044c\u043d\u043e \u0432\u0430\u0436\u043d\u043e\u0439 \u0444\u0438\u043b\u043e\u0441\u043e\u0444\u0441\u043a\u043e\u0439 \u043f\u0440\u043e\u0431\u043b\u0435\u043c\u0435: \u0423\u0447\u0438\u0442\u044b\u0432\u0430\u044f \u043e\u0431\u0441\u0442\u043e\u044f\u0442\u0435\u043b\u044c\u0441\u0442\u0432\u0430 \u043d\u0430\u0448\u0435\u0433\u043e \u0441\u0443\u0449\u0435\u0441\u0442\u0432\u043e\u0432\u0430\u043d\u0438\u044f, \u043d\u0435 \u0434\u043e\u043b\u0436\u043d\u044b \u043b\u0438 \u043c\u044b 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[…]<\/p>\n","protected":false,"gt_translate_keys":[{"key":"rendered","format":"html"}]},"author":1,"featured_media":28349,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[702],"tags":[],"class_list":["post-37768","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-news"],"aioseo_notices":[],"aioseo_head":"\n\t\t\n\t\n\t\n\t\n\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\n","aioseo_head_json":{"title":"\ud83e\udd47 Stoj\u00ed to za to | ProHoster","description":"V roce 1942 napsal Albert Camus knihu s n\u00e1zvem \u201eM\u00fdtus o Sisyfovi\u201c.","canonical_url":"https:\/\/prohoster.info\/cs\/blog\/news\/stoit-li-ono-togo","robots":"max-image-preview:large","keywords":"","webmasterTools":{"miscellaneous":""},"schema":null,"og:locale":"cs_CZ","og:site_name":"ProHoster | \u041a\u0443\u043f\u0438\u0442\u044c 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