{"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\/et\/blog\/news\/stoit-li-ono-togo","title":{"rendered":"Kas see on seda v\u00e4\u00e4rt","gt_translate_keys":[{"key":"rendered","format":"text"}]},"content":{"rendered":"

\"Kas<\/p>\n

1942. aastal kirjutas Albert Camus raamatu nimega \u201eSisyphose m\u00fc\u00fct\u201c. See k\u00e4sitleb t\u00f5eliselt olulist filosoofilist probleemi: Kas arvestades meie olemasolu olusid, ei peaks me lihtsalt enesetapu sooritama? Siin on vastus:<\/p>\n

Esiteks kirjeldab Camus neid hetki meie elus, mil meie ettekujutused maailmast j\u00e4rsku lakavad toimimast, kui k\u00f5ik meie pingutused n\u00e4ivad m\u00f5ttetud, sealhulgas meie t\u00fc\u00fcpiline p\u00e4evakava (t\u00f6\u00f6-kodu-t\u00f6\u00f6). Hetkel, mil tajume end kui v\u00f5\u00f5raid ja eemaldatuna sellest maailmast.
\n<\/a><\/noindex><\/p>\n

\"Kas
\nNendel hirmutavatel hetkedel teadvustame me selgelt kogu elu absurdsust.<\/p>\n

M\u00f5istus + M\u00f5ttetuks muutunud maailm = Absurdsus<\/b><\/p>\n

See absurdne tundlikkus on konfliktide tulemus. \u00dchest k\u00fcljest koostame me m\u00f5istlikke plaane eluks, teisest k\u00fcljest seisame silmitsi ettearvamatu maailmaga, mis ei vasta meie ideedele.<\/p>\n

Aga mis on absurd? Olla m\u00f5istlik m\u00f5ttetuks muutunud maailmas.<\/p>\n

\"Kas
\nSee on peamine konflikt. Kui meie m\u00f5istlikud ettekujutused maailmast p\u00f5rkavad kokku reaalsusega, tunneme me pinget.<\/p>\n

Peamine probleem seisneb selles, et me v\u00f5ime julgelt nimetada meie maailmapilte \u201eigavesteks\u201c, kuid samas teame, et meie elu aeg on piiratud. Me k\u00f5ik sureme. Jah, ka sina.<\/p>\n

Seega, kui m\u00f5istus ja m\u00f5ttetuks muutunud maailm on olulised koostisosad, siis v\u00f5ime me \u201epetta\u201c ja v\u00e4ltida absurdi probleemi, k\u00f5rvaldades lihtsalt \u00fche kahest komponendist, nagu v\u00e4idab Camus. <\/p>\n

M\u00f5ttetuks muutunud maailma eitamine<\/h3>\n

\n\u00dcks moodus on ignoreerida meie olemasolu m\u00f5ttetust. Vastupidiselt ilmsetele t\u00f5enditele v\u00f5ime me teeselda, et k\u00f5ik on stabiilne ja elada kaugelt seatud eesm\u00e4rkide (pensionile j\u00e4\u00e4mine, oluline avastus, j\u00e4relmaailm, inimkonna areng jne) j\u00e4rgi. Camus \u00fctleb, et kui me nii toimime, siis ei suuda me tegutseda vabalt, sest meie tegevused on seotud nende ig eternaalsete plaanidega, mis on enamasti m\u00e4\u00e4ratud l\u00f6\u00f6ma kivisse m\u00f5ttetuks muutunud maailma.<\/p>\n

\"Kas<\/p>\n

Selle vaatepunkti j\u00e4rgi kinni hoida meie m\u00f5istlikest mudelitest oleks m\u00f5ttetu. Me oleksime sunnitud elama eitustes, me peakse lihtsalt uskuma.<\/p>\n

M\u00f5istlike p\u00f5hjenduste loobumine<\/h3>\n

\nTeine strateegia absurdi v\u00e4ltimiseks on loobuda arutlemisest. Camus mainib erinevaid v\u00f5imalusi selle strateegia jaoks. Ta vihjab filosoofidele, kes kas kuulutavad arutlemise kasutu t\u00f6\u00f6riistaks (Shestov, Jaspers) v\u00f5i \u00fctlevad, et see maailm j\u00e4rgib jumalikku arutlemist, mida inimesed lihtsalt ei suuda m\u00f5ista (Kierkegaard).<\/p>\n

\"Kas<\/p>\n

M\u00f5lemad viisid on Camuse jaoks vastuv\u00f5etamatud. Ta nimetab \u00fcksk\u00f5ik millist strateegiat absurdi probleemi ignoreerimiseks \"filosoofiliseks enesetapuks.\"<\/p>\n

\u00dcksildus, vabadus ja kirg<\/h3>\n

\nKui \"filosoofiline enesetapp\" ei ole variant, siis mis saab olla t\u00f5eline enesetapp? Camus ei suuda enesetappu \u00f5igustada filosoofilistest seisukohtadest. Enesetapp oleks vali \u017eest aktsepteerimise \u2014 me aktsepteeriksime meie inimliku m\u00f5istuse ja irratsionaalse maailma vahel olevaid vastuolusid. Ja m\u00f5ista enesetappu ratsionaliseerimisnimena ei ole justkui v\u00e4ga m\u00f5istlik.<\/p>\n

Selle asemel soovitab Camus j\u00e4rgmist:<\/p>\n

1. P\u00fcsiv revolutsioon: me peame pidevalt t\u00f5usma oma olemasolu olude vastu ja seel\u00e4bi mitte laskma absurdil surra. Me ei tohi kunagi leppida kaotusega, isegi surmaga v\u00f5itlemisel, kuigi me teame, et seda ei saa pikaajalises perspektiivis v\u00e4ltida. P\u00fcsiv m\u00e4ss on ainus viis olla osa sellest maailmast.<\/p>\n

2. Igavese vabaduse tagasil\u00fckkamine: selle asemel, et saada igaveseks mudeliteks, peame kuulama m\u00f5istuse h\u00e4\u00e4lt, kuid olema teadlikud selle piirangutest ning kohandama seda paindlikult vastavalt hetkeoludele. Lihtsamalt \u00f6eldes: me peame leidma vabaduse siin ja praegu, mitte lootma igavusele.<\/p>\n

3. Kirg. K\u00f5ige olulisem on, et meil oleks alati kirg elu vastu, tuleb armastada k\u00f5ike, mis elus on, ja p\u00fc\u00fcda elada mitte niiv\u00f5rd paremini, vaid v\u00f5imalikult t\u00e4ielikult.<\/p>\n

\"Kas
\nAbsurdne inimene teab oma surelikkust, kuid ei aktsepteeri seda, teab oma m\u00f5tlemise piiratusest, kuid siiski hindab neid. Saades elukogemust, kogeb ta nii r\u00f5\u00f5mu kui ka valu, kuid p\u00fc\u00fcab siiski saada v\u00f5imalikult palju kogemusi.<\/p>\n

Absurd kunst \u2014 Looming ilma m\u00f5isteta \"homme\".<\/h3>\n

\nAlbert Camus p\u00fchendab oma kolmanda osa kunstnikule, kes m\u00f5istab absurdi t\u00e4ielikult. Selline kunstnik ei p\u00fc\u00fca kunagi selgitada ega kinnistada igaveseid ideid ega vaeva end p\u00fcsivuse nimel, mis suudaks ajaproovile vastu pidada. Need teod eitavad maailma m\u00f5istmatust.<\/p>\n

\"Kas
\nSelle asemel eelistab ta absurdset kunstnikku, kes elab ja loob hetkes. Ta ei ole seotud ainult \u00fche ideega. Ta on idee Don Juan, valmis loobuma igast teosest, lihtsalt et veeta \u00fcks \u00f6\u00f6 teisega. V\u00e4line vaade nende valusate pingutuste suhtes millegi niiv\u00f5rd ajutisega n\u00e4ib m\u00f5ttetu \u2014 ja selles peitub kogu olemus! Kunstiline v\u00e4ljendus algab seal, kus m\u00f5istus l\u00f5peb.<\/p>\n

Miks on Sisyphus \u00f5nnelik inimene<\/h3>\n

\nMe k\u00f5ik teame kreeka m\u00fc\u00fcti Sisyphusest, kes t\u00f5usis jumalate vastu ja seet\u00f5ttu karistati. Talle m\u00e4\u00e4rati t\u00f5ukama suurt kivi m\u00e4kke, lihtsalt selleks, et vaadata, kuidas see alla rullub ja p\u00fc\u00fcda seda uuesti t\u00f5sta. Ja taas. Ja nii igavesti.<\/p>\n

Camus l\u00f5petab oma raamatu h\u00e4mmastava ja julge v\u00e4itega:<\/p>\n

\u00abSisyphust tuleks kujutada \u00f5nnelikuna\u00bb.<\/p><\/blockquote>\n

\"Kas
\nTa \u00fctleb, et Sisyphus on meie jaoks ideaalne mudel, kuna ta ei oma illusioone oma m\u00f5ttetu olukorra osas ja sellest hoolimata t\u00f5useb ta vastu oludele. Iga kord, kui kivi taas kaljult alla veereb, teeb Sisyphus teadliku otsuse proovida taas. Ta j\u00e4tkab selle kivi t\u00f5ukamist ja tunnistab, et just selles peitub olemasolu olemus: olla t\u00f5eliselt elus, j\u00e4tkata t\u00f5ukamist.
\n
Allikas: habr.com<\/a><\/p>","protected":false,"gt_translate_keys":[{"key":"rendered","format":"html"}]},"excerpt":{"rendered":"

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