de gustibus non est disputandum

Chapter 1: An Absurd Reasoning

Camus undertakes to answer what he considers to be the central question of philosophy: Does the realization of the meaninglessness and absurdity of life require suicide?

He begins by describing the absurd condition: much of our life is built on the hope for tomorrow yet tomorrow brings us closer to death and is the ultimate enemy; people live as if they didn't know about the certainty of death; once stripped of its common romantizations, the world is a foreign, strange and inhuman place; true knowledge is impossible and rationality and science cannot explain the world: their stories ultimately end in meaningless abstractions, in metaphors. "From the moment absurdity is recognized, it becomes a passion, the most harrowing of all."

It is not the world that is absurd, nor human thought: the absurd arises when the human need to understand meets the unreasonableness of the world, when "my appetite for the absolute and for unity" meets "the impossibility of reducing this world to a rational and reasonable principle."

He then characterizes a number of philosophies that describe and attempt to deal with this feeling of the absurd, by Heidegger, Jaspers, Shestov, Kierkegaard and Husserl. All of these, he claims, commit "philosophical suicide" by reaching conclusions that contradict the original absurd position, either by abandoning reason and turning to God, as in the case of Kierkegaard and Shestov, or by elevating reason and ultimately arriving at ubiquitous Platonian forms and an abstract god, as in the case of Husserl.

For Camus, who set out to take the absurd seriously and follow it to its final conclusions, these "leaps" cannot convince. Taking the absurd seriously means acknowledging the contradiction between the desire of human reason and the unreasonable world. Suicide, then, also must be rejected: without man, the absurd cannot exist. The contradiction must be lived; reason and its limits must be acknowledged, without hope. However, the absurd can never be accepted: it requires constant confrontation, constant revolt.

While the question of human freedom in the metaphysical sense loses interest to the absurd man, he gains freedom in a very concrete sense: no longer bound by hope for a better future or eternity, without a need to pursue life's purpose or to create meaning, "he enjoys a freedom with regard to common rules".

To embrace the absurd implies embracing all that the unreasonable world has to offer. Without a meaning in life, there is no scale of values. "What counts is not the best living but the most living."

Thus, Camus arrives at three consequences from the full acceptance of the absurd: revolt, freedom, and passion.

Chapter 2: The Absurd Man

How should the absurd man live? Clearly, no ethical rules apply, as they are all based on higher powers or on justification. "Integrity has no need of rules." 'Everything is permitted' "is not an outburst of relief or of joy, but rather a bitter acknowledgment of a fact."

Camus then goes on to present examples of the absurd life. He begins with Don Juan, the serial seducer who lives the passionate life to the fullest. "There is no noble love but that which recognizes itself to be both short-lived and exceptional."

The next example is the actor, who depicts ephemeral lives for ephemeral fame. "He demonstrates to what degree appearing creates being." "In those three hours he travels the whole course of the dead-end path that the man in the audience takes a lifetime to cover."

Camus' third example of the absurd man is the conqueror, the warrior who forgoes all promises of eternity to affect and engage fully in human history. He chooses action over contemplation, aware of the fact that nothing can last and no victory is final.

Chapter 3: Absurd Creation

Here Camus explores the absurd creator or artist. Since explanation is impossible, absurd art is restricted to a description of the myriad experiences in the world. "If the world were clear, art would not exist." Absurd creation, of course, also has to refrain from judging and from alluding to even the slightest shadow of hope.

He then analyzes the work of Dostoevsky in this light, especially The Diary of a Writer, The Possessed and The Brothers Karamazov. All these works start from the absurd position, and the first two explore the theme of philosophical suicide. But both The Diary and his last novel, The Brothers Karamazov, ultimately find a path to hope and faith and thus fail as truly absurd creations.

Chapter 4: The Myth of Sisyphus

In the last chapter, Camus outlines the legend of Sisyphus who defied the gods and put Death in chains so that no human needed to die. When Death was eventually liberated and it came time for Sisyphus himself to die, he concocted a deceit which let him escape from the underworld. Finally captured, the gods decided on his punishment: for all eternity, he would have to push a rock up a mountain; on the top, the rock rolls down again and Sisyphus has to start over. Camus sees Sisyphus, who lives life to the fullest, hates death and is condemned to a meaningless task, as the absurd hero.

Camus presents Sisyphus's ceaseless and pointless toil as a metaphor for modern lives spent working at futile jobs in factories and offices. "The workman of today works every day in his life at the same tasks, and this fate is no less absurd. But it is tragic only at the rare moments when it becomes conscious."

Camus is interested in Sisyphus' thoughts when marching down the mountain, to start anew. This is the tragic moment, when the hero becomes conscious of his wretched condition. He does not have hope, but "[t]here is no fate that cannot be surmounted by scorn." Acknowledging the truth will conquer it; Sisyphus, just like the absurd man, keeps pushing. Camus argues that Sisyphus is truly happy precisely because the futility of his task is beyond doubt: the certainty of Sisyphus' fate frees him to recognize the absurdity of his plight and to carry out his actions with contented acceptance, which Camus argues to be a form of true happiness. With a nod to the similarly cursed Greek hero Oedipus, Camus concludes that "all is well."

Appendix

This essay concludes with an appendix titled "Hope and the Absurd in the work of Franz Kafka". While Camus acknowledges that Kafka's work represents an exquisite description of the absurd condition, he maintains that Kafka fails as an absurd writer because his work retains a glimmer of hope.

"The struggle itself towards the heights is enough to fill one's heart. One must imagine Sisyphus happy."

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