{"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\/sl\/blog\/news\/stoit-li-ono-togo","title":{"rendered":"Ali to vredno?","gt_translate_keys":[{"key":"rendered","format":"text"}]},"content":{"rendered":"

\"Ali<\/p>\n

Leta 1942 je Albert Camus napisal knjigo z naslovom 'Mit o Sizifu'. Gre za eno res pomembno filozofsko vpra\u0161anje: Glede na okoli\u0161\u010dine na\u0161ega obstoja, bi se morali preprosto ubiti? Tukaj je odgovor:<\/p>\n

Najprej Camus opisuje trenutke v na\u0161em \u017eivljenju, ko na\u0161e predstave o svetu nenadoma prenehajo delovati, ko se zdijo vsi na\u0161i napori brezsmiselni, vklju\u010dno z na\u0161im tipi\u010dnim dnevnim redom (delo-dom-delo). Takoj, ko se za\u010dne\u0161 po\u010dutiti tujega in odrezanega od tega sveta.
\n<\/a><\/noindex><\/p>\n

\"Ali
\nV teh zastra\u0161ujo\u010dih trenutkih jasno spoznamo vso absurdnost \u017eivljenja.<\/p>\n

Razum + Nerazumen svet = Abstraktno \u017eivljenje<\/b><\/p>\n

Ta absurden ob\u010dutek izhaja iz konflikta. Na eni strani na\u010drtujemo razumne stvari v \u017eivljenju, na drugi strani se soo\u010damo z nepredvidljivim svetom, ki ne ustreza na\u0161im idejam.<\/p>\n

Kje je torej absurd? Biti razumljen v nerazumnem svetu.<\/p>\n

\"Ali
\nTo je osnovni konflikt. Ko se na\u0161e razumne predstave o svetu sre\u010dajo z resni\u010dnostjo, do\u017eivimo napetost.<\/p>\n

Najve\u010dji problem je v tem, da lahko na\u0161e predstave o svetu brez skrbi imenujemo 've\u010dne', vendar ob tem vemo, da je na\u0161 \u010das na svetu omejen. Vsi bomo umrli. Da, tudi ti.<\/p>\n

Zato, \u010de sta razum in nerazumen svet klju\u010dna sestavna dela, lahko 'prevaramo' in se izognemo te\u017eavi absurda, tako da preprosto odstranimo eno od teh dveh komponent, kot trdi Camus. <\/p>\n

Zanikanje nerazumnega sveta<\/h3>\n

\nEden od na\u010dinov je ignorirati brezsmiselnost na\u0161ega obstoja. Kljub o\u010ditnim dokazom se lahko pretvarjamo, da je vse stabilno in \u017eivimo v skladu s oddaljenimi cilji (upokojitev, pomembno odkritje, posmrtnem \u017eivljenju, napredek \u010dlove\u0161tva itd.). Camus pravi, da \u010de tako ravnamo, ne bomo mogli svobodno delovati, ker so na\u0161i ukrepi povezani s temi ve\u010dnimi na\u010drti, ki so najpogosteje obsojeni na propad zaradi stene nerazumnega sveta.<\/p>\n

\"Ali<\/p>\n

Z tega vidika bi bilo brezsmiselno dr\u017eati se na\u0161ih razumnih modelov. Bili bi prisiljeni \u017eiveti v zanikanju, preprosto bi verjeli.<\/p>\n

Odhod od razumnih utemeljitev<\/h3>\n

\nDruga strategija, ki omogo\u010da, da se izognemo absurdu, je zavrnitev razpravljanja. Camus omenja razli\u010dne mo\u017enosti te strategije. Namiguje na filozofe, ki bodisi razgla\u0161ajo razpravljanje za neuporabno orodje (Shestov, Jaspers), bodisi trdijo, da ta svet sledi bo\u017ejim razmi\u0161ljanjem, ki jih ljudje preprosto ne morejo razumeti (Kierkegaard).<\/p>\n

\"Ali<\/p>\n

Obe mo\u017enosti sta za Camusa nesprejemljivi. Vsako strategijo ignoriranja problema absurdu imenuje 'filozofsko samomorstvo'.<\/p>\n

Upor, svoboda in strast<\/h3>\n

\n\u010ce 'filozofsko samomorstvo' ni mo\u017enost, kaj pa pravo samomorstvo? Camus ne more upravi\u010diti samomorstva z filozofskega vidika. Samomor bi bil glasen znak sprejemanja \u2014 sprejeli bi protislovje med na\u0161im \u010dlove\u0161kim razumom in nerazumnim svetom. In storiti samomor v imenu razuma ni ravno razumljivo.<\/p>\n

Namesto tega Camus predlaga naslednje:<\/p>\n

1. Stalna revolucija: morali bi se nenehno upirati okoli\u0161\u010dinam na\u0161ega obstoja in na ta na\u010din ne dopustiti, da absurd umre. Nikoli se ne smemo sprijazniti s porazom, tudi v boju s smrtjo, \u010deprav vemo, da je neizbe\u017ena v dolgoro\u010dnem smislu. Stalni upor je edini na\u010din, da postanemo del tega sveta.<\/p>\n

2. Zavrnitev ve\u010dne svobode: namesto da postanemo su\u017enji ve\u010dnih modelov, bi morali prisluhniti glasu razuma, vendar se zavedati njegovih omejitev in ga prilagoditi trenutni situaciji. Preprosto povedano: morali bi najti svobodo tukaj in sedaj, ne da bi upali na ve\u010dnost.<\/p>\n

3. Strast. Najpomembnej\u0161e je, da imamo vedno strast do \u017eivljenja, ljubiti vse v njem in posku\u0161ati \u017eiveti ne samo najbolje, ampak tudi kar se da intenzivno.<\/p>\n

\"Ali
\nAbsurdna oseba se zaveda svoje smrtnosti, a je kljub temu ne sprejema, ve o omejenosti svojih razmi\u0161ljanj, a jih kljub temu ceni. S pridobivanjem \u017eivljenjskih izku\u0161enj do\u017eivlja tako u\u017eitek kot bole\u010dino, a se kljub temu trudi pridobiti \u010dim ve\u010d izku\u0161enj.<\/p>\n

Umotvorja absurdu \u2014 ustvarjanje brez pojma 'jutri'<\/h3>\n

\nAlbert Camus dedicates the third part to an artist who fully realizes the absurd. Such an artist will never attempt to explain or establish eternal ideas or strive to build a legacy that will withstand the test of time. These actions deny the irrational nature of the world.<\/p>\n

\"Ali
\nInstead, he favors the absurd artist who lives and creates in the moment. He is not tied to a single idea. He is the Don Juan of ideas, ready to abandon work on any painting just to spend one night with another. From the outside, these painful efforts regarding something so ephemeral seem meaningless \u2014 and that's the whole point! Artistic expression begins where reason ends.<\/p>\n

Why Sisyphus is a Happy Man<\/h3>\n

\nWe all know the ancient Greek story of Sisyphus, who defied the gods and was punished. He was sentenced to push a boulder up a hill, only to watch it roll back down and try to lift it again. And again. And so for all eternity.<\/p>\n

Camus concludes his book with a remarkable, bold statement:<\/p>\n

\u201cOne must imagine Sisyphus happy.\u201d<\/p><\/blockquote>\n

\"Ali
\nHe argues that Sisyphus is the perfect model for us, as he harbors no illusions about his meaningless situation yet still rebels against the circumstances. Every time the boulder rolls down the cliff, Sisyphus consciously decides to try again. He continues to push that stone and acknowledges that this is the essence of existence: to be truly alive, to keep pushing.
\n
Izvor: habr.com<\/a><\/p>","protected":false,"gt_translate_keys":[{"key":"rendered","format":"html"}]},"excerpt":{"rendered":"

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