读书笔记-20150328
The Myth of Sisyphus - Albert Camus
I see others paradoxically getting killed for the ideas or illusions that give them a reason for living (what is called a reason for living is also an excellent reason for dying).
(Suicide) An act like this is prepared within the silence of the heart, as is a great work of art.
... the experience has 'undermined' him. A more exact word cannot be imagined. Beginning to think is beginning to be undermined. Society has but little connection with such beginning. The worm is in man's heart. That is where it must be sought. One must follow and understand this fatal game that leads from lucidity in the face of experience to flight from light.
There are many causes for a suicide and generally the most obvious ones were not the most powerful. Rarely is suicide committed (yet the hypothesis is not excluded) through reflection. What sets off the crisis is almost always unverified.
'Personal sorrows'.
'Incurable illness'.
...to precipitate all the rancours and all the boredom still in suspension.
Dying voluntarily implies that you have recognized, even instinctively, the ridiculous character of that habit, the absence of any profound reason for living, the insane character of that daily agitation and the uselessness of suffering.
Incalculable feeling. 无常
What the that incalculable feeling that deprives the mind of the sleep necessary to life? A world that can be explained even with bad reasons is a familiar world. But, on the other hand, in a universe suddenly divested of illusions and lights, man feels an alien, a stranger. His exile is without remedy since he is deprived of the memory of a lost home or the hope of a promised land. This divorce between man and his life, the actor and his setting, is properly the feeling of absurdity. All healthy men having thought of their own suicide, it can be seen, without further explanation, that there is a direct connection between this feeling and the longing for death.
... The principle can be established that for a man who does not cheat what he believes to be true must determine his action. Belief in the absurdity of existence must then dictate his conduct. It is legitimate to wonder, clearly and without false pathos, whether a conclusion of this importance requires forsaking as rapidly as possible an incomprehensible condition.
Is there a logic to the point of death? I cannot know unless I pursue, without reckless passion, in the sole light of evidence, the reasoning of which I am here suggesting the source. This is what I call an absurd reasoning.
When Karl Jaspers, revealing the impossibility of constituting the world as a unity, exclaims: 'This limitation leads me to myself, where I can no longer withdraw behind an objective point of view that I am merely representing, where neither I myself nor the existence of others can any longer become an object for me'.
Others, princes of the mind, abdicated likewise, but they initiated the suicide of their thought in its purest revolt. The real effort is to stay there, rather, in so far as that is possible, and to examine closely the odd vegetation of those distant regions. Tenacity and acumen are privileged spectators of this inhuman show in which absurdity, hope and death carry on their dialogue.
I see others paradoxically getting killed for the ideas or illusions that give them a reason for living (what is called a reason for living is also an excellent reason for dying).
(Suicide) An act like this is prepared within the silence of the heart, as is a great work of art.
... the experience has 'undermined' him. A more exact word cannot be imagined. Beginning to think is beginning to be undermined. Society has but little connection with such beginning. The worm is in man's heart. That is where it must be sought. One must follow and understand this fatal game that leads from lucidity in the face of experience to flight from light.
There are many causes for a suicide and generally the most obvious ones were not the most powerful. Rarely is suicide committed (yet the hypothesis is not excluded) through reflection. What sets off the crisis is almost always unverified.
'Personal sorrows'.
'Incurable illness'.
...to precipitate all the rancours and all the boredom still in suspension.
Dying voluntarily implies that you have recognized, even instinctively, the ridiculous character of that habit, the absence of any profound reason for living, the insane character of that daily agitation and the uselessness of suffering.
Incalculable feeling. 无常
What the that incalculable feeling that deprives the mind of the sleep necessary to life? A world that can be explained even with bad reasons is a familiar world. But, on the other hand, in a universe suddenly divested of illusions and lights, man feels an alien, a stranger. His exile is without remedy since he is deprived of the memory of a lost home or the hope of a promised land. This divorce between man and his life, the actor and his setting, is properly the feeling of absurdity. All healthy men having thought of their own suicide, it can be seen, without further explanation, that there is a direct connection between this feeling and the longing for death.
... The principle can be established that for a man who does not cheat what he believes to be true must determine his action. Belief in the absurdity of existence must then dictate his conduct. It is legitimate to wonder, clearly and without false pathos, whether a conclusion of this importance requires forsaking as rapidly as possible an incomprehensible condition.
Is there a logic to the point of death? I cannot know unless I pursue, without reckless passion, in the sole light of evidence, the reasoning of which I am here suggesting the source. This is what I call an absurd reasoning.
When Karl Jaspers, revealing the impossibility of constituting the world as a unity, exclaims: 'This limitation leads me to myself, where I can no longer withdraw behind an objective point of view that I am merely representing, where neither I myself nor the existence of others can any longer become an object for me'.
Others, princes of the mind, abdicated likewise, but they initiated the suicide of their thought in its purest revolt. The real effort is to stay there, rather, in so far as that is possible, and to examine closely the odd vegetation of those distant regions. Tenacity and acumen are privileged spectators of this inhuman show in which absurdity, hope and death carry on their dialogue.
