{"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\/sk\/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 roku 1942 nap\u00edsal Albert Camus knihu s n\u00e1zvom \u201eM\u00fdtus o Sizyfovi\u201c. T\u00fdka sa naozaj d\u00f4le\u017eitej filozofickej ot\u00e1zky: Zoh\u013ead\u0148uj\u00fac okolnosti na\u0161ej existencie, nemali by sme sa jednoducho zbavi\u0165 \u017eivota? Tu je odpove\u010f:<\/p>\n

Najprv Camus opisuje tie chv\u00edle v na\u0161ich \u017eivotoch, ke\u010f na\u0161e predstavy o svete n\u00e1hle prest\u00e1vaj\u00fa fungova\u0165, ke\u010f sa v\u0161etky na\u0161e snahy zdaj\u00fa by\u0165 zbyto\u010dn\u00e9, vr\u00e1tane n\u00e1\u0161ho typick\u00e9ho denn\u00e9ho poriadku (pr\u00e1ca-dom-pr\u00e1ca). Ke\u010f sa zrazu c\u00edti\u0161 ako cudzinec a odtrhnut\u00fd od tohto sveta.
\n<\/a><\/noindex><\/p>\n

\"Stoj\u00ed
\nV t\u00fdchto desiv\u00fdch momentoch jasne vn\u00edmame cel\u00fa absurdnos\u0165 \u017eivota.<\/p>\n

Rozum + Nezmyseln\u00fd svet = Absurdn\u00fd \u017eivot<\/b><\/p>\n

Toto absurdn\u00e9 c\u00edtenie je v\u00fdsledkom konfliktu. Na jednej strane si vytv\u00e1rame rozumn\u00e9 pl\u00e1ny na \u017eivot, na druhej strane \u010del\u00edme nepredv\u00eddate\u013en\u00e9mu svetu, ktor\u00fd neodpoved\u00e1 na\u0161im predstav\u00e1m.<\/p>\n

Tak kde spo\u010d\u00edva absurdita? By\u0165 rozumn\u00fdm v nezmyselnom svete.<\/p>\n

\"Stoj\u00ed
\nTo je z\u00e1kladn\u00fd konflikt. Ke\u010f s\u00fa na\u0161e rozumn\u00e9 predstavy o svete konfrontovan\u00e9 s realitou, za\u017e\u00edvame nap\u00e4tie.<\/p>\n

Najv\u00e4\u010d\u0161\u00edm probl\u00e9mom je, \u017ee na\u0161e predstavy o svete m\u00f4\u017eeme smelo naz\u00fdva\u0165 \u201eve\u010dn\u00fdmi\u201c, ale z\u00e1rove\u0148 vieme, \u017ee \u010das n\u00e1\u0161ho \u017eivota je obmedzen\u00fd. V\u0161etci zomrieme. \u00c1no, aj ty.<\/p>\n

Preto, ak s\u00fa rozum a nezmyseln\u00fd svet k\u013e\u00fa\u010dov\u00fdmi zlo\u017ekami, m\u00f4\u017eeme \u201eob\u00eds\u0165\u201c probl\u00e9m absurdity jednoducho odstr\u00e1nen\u00edm jednej z dvoch zlo\u017eiek, ako tvrd\u00ed Camus. <\/p>\n

Neg\u00e1cia nezmyseln\u00e9ho sveta<\/h3>\n

\nJedn\u00fdm zo sp\u00f4sobov je ignorova\u0165 bezv\u00fdznamnos\u0165 na\u0161ej existencie. Napriek zjavne jasn\u00fdm d\u00f4kazom si m\u00f4\u017eeme predstiera\u0165, \u017ee v\u0161etko je stabiln\u00e9 a \u017ei\u0165 pod\u013ea vzdialen\u00fdch cie\u013eov (odchod do d\u00f4chodku, d\u00f4le\u017eit\u00e9 objavy, \u017eivot po smrti, pokrok \u013eudstva at\u010f.). Camus hovor\u00ed, \u017ee ak to takto urob\u00edme, nebudeme schopn\u00ed kona\u0165 slobodne, preto\u017ee na\u0161e \u010diny bud\u00fa viazan\u00e9 na tieto ve\u010dn\u00e9 pl\u00e1ny, ktor\u00e9 s\u00fa v\u00e4\u010d\u0161inou ods\u00faden\u00e9 na skaly nezmyseln\u00e9ho sveta.<\/p>\n

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

Z tohto poh\u013eadu by sa chytenie sa na\u0161ich rozumn\u00fdch modelov javilo ako bezv\u00fdznamn\u00e9. Museli by sme \u017ei\u0165 v popieran\u00ed, museli by sme jednoducho veri\u0165.<\/p>\n

Odvrhnutie rozumn\u00fdch od\u00f4vodnen\u00ed<\/h3>\n

\nDruh\u00e1 strat\u00e9gia, ako sa vyhn\u00fa\u0165 absurdu, spo\u010d\u00edva v zavrhnut\u00ed \u00favah. Camus spom\u00edna r\u00f4zne varianty tejto strat\u00e9gie. Nazna\u010duje filozofov, ktor\u00ed bu\u010f vyhlasuj\u00fa \u00favahy za bezcenn\u00fd n\u00e1stroj (Shestov, Jaspers), alebo sa domnievaj\u00fa, \u017ee tento svet podlieha bo\u017esk\u00fdm \u00favah\u00e1m, ktor\u00fdm \u013eudia jednoducho nem\u00f4\u017eu porozumie\u0165 (Kierkegaard).<\/p>\n

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

Obe met\u00f3dy s\u00fa pre Camusa neprijate\u013en\u00e9. Naz\u00fdva ak\u00fako\u013evek strat\u00e9giu ignorovania probl\u00e9mu absurdity \u201efilozofick\u00fdm samovra\u017edou\u201c.<\/p>\n

Vzburenie, sloboda a v\u00e1\u0161e\u0148<\/h3>\n

\nAk \u201efilozofick\u00e1 samovra\u017eda\u201c nie je mo\u017enos\u0165ou, \u010do tak skuto\u010dn\u00e1 samovra\u017eda? Camus nem\u00f4\u017ee samovra\u017edu ospravedlni\u0165 z filozofick\u00e9ho h\u013eadiska. Samovra\u017eda by bola hlasn\u00fdm gestom prijatia \u2014 prijali by sme rozpor medzi na\u0161\u00edm \u013eudsk\u00fdm rozumom a nerozumn\u00fdm svetom. A sp\u00e1cha\u0165 samovra\u017edu v mene rozumu nie je \u00faplne rozumn\u00e9.<\/p>\n

Namiesto toho Camus navrhuje nasledovn\u00e9:<\/p>\n

1. Neust\u00e1la revol\u00facia: Mus\u00edme sa neust\u00e1le vzpiera\u0165 okolnostiam n\u00e1\u0161ho existovania a t\u00fdm nedopusti\u0165, aby absurdity umreli. Nikdy by sme sa nemali zmieri\u0165 s por\u00e1\u017ekou, aj ke\u010f bojujeme so smr\u0165ou, aj ke\u010f vieme, \u017ee sa jej v dlhodobom horizonte ned\u00e1 vyhn\u00fa\u0165. Neust\u00e1la reb\u00e9lia je jedin\u00fdm sp\u00f4sobom, ako by\u0165 s\u00fa\u010das\u0165ou tohto sveta.<\/p>\n

2. Odmietnu\u0165 ve\u010dn\u00fa slobodu: Namiesto toho, aby sme sa stali otrokmi ve\u010dn\u00fdch modelov, mus\u00edme po\u010d\u00fava\u0165 hlas rozumu, ale by\u0165 si vedom\u00ed jeho obmedzen\u00ed a flexibilne ho aplikova\u0165 na aktu\u00e1lnu situ\u00e1ciu. Jednoducho povedan\u00e9: mus\u00edme n\u00e1js\u0165 slobodu tu a teraz, namiesto toho, aby sme sa spoliehali na ve\u010dnos\u0165.<\/p>\n

3. V\u00e1\u0161e\u0148. Najd\u00f4le\u017eitej\u0161ie je, aby sme mali v\u017edy v\u00e1\u0161e\u0148 pre \u017eivot, mus\u00edme milova\u0165 v\u0161etko v \u0148om a sna\u017ei\u0165 sa \u017ei\u0165 nielen najlep\u0161ie, ale aj najintenz\u00edvnej\u0161ie.<\/p>\n

\"Stoj\u00ed
\nAbsurdn\u00fd \u010dlovek vie o svojej smrte\u013enosti, no aj tak ju neprij\u00edma, vie o obmedzen\u00ed svojich \u00favah, ale aj tak si ich cen\u00ed. Z\u00edskavaj\u00fac \u017eivotn\u00e9 sk\u00fasenosti, za\u017e\u00edva aj pote\u0161enie, aj boles\u0165, ale st\u00e1le sa usiluje z\u00edska\u0165 \u010do najviac sk\u00fasenost\u00ed.<\/p>\n

Umenie absurdity \u2014 Kreativita bez pojmu ako \"zajtra\".<\/h3>\n

\nAlbert Camus zasv\u00e4cuje tretiu \u010das\u0165 umelcovi, ktor\u00fd si plne uvedomuje absurdnos\u0165. Tak\u00fdto umelec sa nikdy nebude sna\u017ei\u0165 vysvetli\u0165 alebo upevni\u0165 ve\u010dn\u00e9 my\u0161lienky, ani sa usilovne sna\u017ei\u0165 vybudova\u0165 dedi\u010dstvo, ktor\u00e9 pre\u017eije sk\u00fa\u0161ku \u010dasom. Tieto \u010diny popieraj\u00fa iracion\u00e1lnu povahu sveta.<\/p>\n

\"Stoj\u00ed
\nNamiesto toho d\u00e1va prednos\u0165 absurdn\u00e9mu umelcovi, ktor\u00fd \u017eije a tvor\u00ed v s\u00fa\u010dasnosti. Nie je prip\u00fatan\u00fd len k jednej my\u0161lienke. Je Don Juanom my\u0161lienok, pripraven\u00fd vzda\u0165 sa pr\u00e1ce na ktorejko\u013evek ma\u013ebe, len aby str\u00e1vil jednu noc s inou. Z vonku sa tieto bolestn\u00e9 snahy vo\u010di nie\u010domu tak nest\u00e1l\u00e9mu zdaj\u00fa bezv\u00fdznamn\u00e9 \u2014 a v tom spo\u010d\u00edva cel\u00e1 podstata! Umeleck\u00e9 vyjadrenie za\u010d\u00edna tam, kde sa kon\u010d\u00ed rozum.<\/p>\n

Pre\u010do je Sizyfos \u0161\u0165astn\u00fd \u010dlovek<\/h3>\n

\nV\u0161etci pozn\u00e1me starogr\u00e9cky pr\u00edbeh o Sizyfovi, ktor\u00fd sa vzb\u00faril proti bohom a preto bol potrestan\u00fd. Bol ods\u00faden\u00fd tla\u010di\u0165 kame\u0148 do kopca, len aby sledoval, ako sa znovu val\u00ed dolu a sna\u017eil sa ho znova zdvihn\u00fa\u0165. Znova. A tak ve\u010dnos\u0165.<\/p>\n

Camus uzatv\u00e1ra svoju knihu ohromuj\u00facim, odv\u00e1\u017enym vyhl\u00e1sen\u00edm:<\/p>\n

\u201eSiz\u00fdfa by sme si mali predstavova\u0165 ako \u0161\u0165astn\u00e9ho\u201c.<\/p><\/blockquote>\n

\"Stoj\u00ed
\nHovor\u00ed, \u017ee Sizyfos je ide\u00e1lnym modelom pre n\u00e1s, preto\u017ee nem\u00e1 il\u00fazie o svojej bezv\u00fdznamnej situ\u00e1cii a predsa sa vzpiera okolnostiam. Ka\u017ed\u00fdkr\u00e1t, ke\u010f sa kame\u0148 znova skot\u00fa\u013ea z \u00fatesu, Sizyfos rob\u00ed vedom\u00e9 rozhodnutie pok\u00fasi\u0165 sa znova. Pokra\u010duje v tla\u010den\u00ed tohto kame\u0148a a uzn\u00e1va, \u017ee v tom spo\u010d\u00edva cel\u00e1 podstata existencie: by\u0165 skuto\u010dne \u017eiv\u00fdm, pokra\u010dova\u0165 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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