Though humans never know their future, they are inclined to make certain forecasts. Before graduating from college, students can make plans concerning their future job and way of life. Individual’s philosophical views and the corresponding attitude to life and life position may have a significant impact upon his/her chances for success.
For instance, the existential philosophical doctrines of absurd developed by Camus and the theory of ambiguity developed by De Beauvoir can be applied for defining the perspectives awaiting students after their graduation from college. The post-college existence can become either absurd or ambiguous, depending upon the individual’s life philosophy, position, choices and ability to take the responsibility for one’s destiny.
The philosophical concept of absurd which is central to Camus’ philosophical theory and the concept of ambiguity which was developed in De Beauvoir’s philosophical works can be applied to post-college existence, depending upon the chosen perspective and the graduate’s life views.
Sisyphus, the character from Greek mythology, was depicted as an ultimately absurd hero in Camus’ essay The Myth of Sysiphus. Punished for defying gods and chaining Death, Sisyphus has to push a huge rock up the mountain. After reaching its top, the character observes the rock falling down and repeats this meaningless task again and again. Sisyphus labor can be compared to the routine job at factories or offices awaiting the graduates in the future. Occupied with their daily assignments, employees frequently do not see the point of doing them.
Only during their short breaks and vacations, the workers like Sisyphus watching the rock falling down the mountain can think the absurdity of their existence over and eventually even reflecting on the central question of Camus’ philosophy whether their absurd life is worth living. In contrast to the concept of absurdity, Beauvoir applies the concept of ambiguity for viewing the human existence as the continuous struggle for the meaning of life which is never fixed.
“To declare that existence is absurd is to deny that it can ever be given a meaning; to say that it is ambiguous is to assert that its meaning is never fixed, that it must be constantly won” (De Beauvoir “The Ethics of Ambiguity”). The decision between these two approaches for describing the human existence and consequently endowing the post-college existence with unfixed meaning or recognizing it as absurd would depend upon the graduates’ personal choice and life views.
The philosophical choice between the concepts of ambiguity and absurdity for finding plenty of meanings in the post-college existence or abandoning the attempts of defining any meaningful objectives and accomplishing them would be consequential for the graduates’ life paths. According to Camus’ philosophy of absurd, all the human searches for the meaning are futile.
Camus claims that everyone feels as an alien and stranger even to oneself due to “the confrontation between the human need and the unreasonable silence of the world” (Camus, The Myth of Sisyphus, 28). However, regardless of the assumption that the individual’s requests will not be satisfied, the philosopher does not deny the importance of looking for the rational answers which is characteristic of human nature. “The absurd depends as much on man as on the world” (Camus, The Myth of Sisyphus, 21).
Recognizing the role of an individual in asking the questions, the philosopher emphasizes the realities of the surrounding world depriving the people of opportunities for receiving the answers. As to De Beauvoir’s approach to the meaning of life, it can be stated that this philosopher not only admits the opportunity of receiving variety of answers at different moments of life, but also emphasizes the importance of winning the meaning which is unfixed for defining the quality of existence.
De Bevoir puts the main responsibility for finding or not finding the meaning on men. The philosopher created the hierarchy of men, according to which the serious men manage to cast themselves into the world, find plenty of answers to their questions, define certain goals and make efforts for accomplishing them, while the other category of sub-men avoids the risks attributed to human existence in their apathy.
“They [sub-men] have eyes and ears, but from their childhood and on they make themselves blind and deaf, without love and without desire” (De Beauvoir “The Ethics of Ambiguity”). Thus, looking for the meaning of the post-college existence, the graduates are free to decide between blaming the world for its unreasonable silence and opening their eyes and ears for finding the answers by themselves for achieving happiness.
The chosen perspective for defining the concept of human happiness can have a significant impact upon the graduates’ chances for accomplishing it in their post-college existence. Recognizing man’s longing for happiness as a natural condition, Camus claims that it is inseparable from absurdity of existence. The existential philosopher claims that the acknowledgement of the absurdity can be associated with the contented acceptance or even happiness.
Sisyphus knows that the rock will fall and after observing it rolling down, the character descends for rolling it up the hill, but does not feel despair at this moment. It allows Camus to draw a conclusion that in his continuing struggle, one should imagine Sisyphus happy. This formulation of imagining a character happy instead of stating that Sisyphus is really happy demonstrates the philosopher’s attitude towards the probability of achieving happiness.
Thus, according to Camus, the state of happiness is rather illusory. Moreover, Camus discusses the duplicity of the human nature as the factor which can even affect the individual’s longing for the state of happiness overweighed by longing for self-pity. The discussed example of disinterestedness in one’s birthday as the attempt to prove one’s solitude and have a premise for suffering and complains illustrates how the reverse side of happiness can win and make an individual suffer eagerly. “Once my solitude was thoroughly proved, I could surrender to the charms of a virile self-pity” (Camus, The Fall, 126). Doubting the probability of human happiness and even human longing for achieving this state, Camus provides rather pessimistic forecasts regarding the opportunities opened up by the college existence.
In contrast to Camus rejecting the probability of human happiness and denying the beliefs into better tomorrow, De Beauvoir emphasizes the meaning of happiness for the human existence and states that regardless of its ambiguity, the state of happiness is possible and can be regarded as an essential element of the future.
“The Future appears as both the infinite and as Totality, as number and as unity of conciliation; it is the abolition of the negative, it is fullness, happiness” (De Beauvoir “The Ethics of Ambiguity”). Apart from the issues of finding the meaning of life and defining the ultimate goals for continuing the movement, the philosopher emphasizes the importance of fulfilling it.
Applying the concept of ambiguity to evaluating the perspectives awaiting the graduates in their post-college existence, it can be stated that the working routine at offices and factories would seem boring and meaningless only to those who join the group of sub-men and cannot see the point of looking for the meaning of life, defining the goals and accomplishing them.
Thus, a mediocre painter creates a low-quality picture which cannot be even regarded as a work of art and causes the artist’s dissatisfaction. At the same time, a serious and inspired man would put his soul into the process of painting which would allow not only creating a masterpiece, but also fulfilling the artist’s life with meaning. The same principles can be applied to other jobs and occupations, the work may seem meaningless and the existence may appear to be absurd to those not due to the silence of the surrounding world, but rather due to people’s inability or unwillingness to ask questions and hear the answers to them.
Camus and De Beauvoir expressed contradicting views on the role of ethical considerations in person’s life, whereas the choice between their approaches is another consequential decision having impact upon the individual’s perspectives. It should be noted that most existential philosophers applied the two approaches for reflecting on ethical considerations, namely creating a new ethics and teaching people the art of living (Van Stralen 53).
Using the first of these patterns, Camus in his preface to The Myth of Sisyphus states that due to the modern realities, people have to live “without the aid of eternal values” (Camus, The Myth of Sisyphus, 3). Thus, individuals cannot find the meaning and relief in an appeal to God, religion and moral. Putting the absurd to the centre of the stage, Camus admits that the ethical rules have become obsolete and cannot be applied for guiding people in their behavioral choices.
Thus, Camus creates a new ethics according to which everything is permitted, but continues that this acknowledgement of the lack of ethical restraints is bitter and can result in people’s unhappiness. The approach of teaching people the art of living was taken by De Beauvoir who claims that willing to free oneself implies willing to free the others which is an important positive aspect of morality. Thus, though denied by Camus the ethical considerations are essential for the post-college existence for preventing the recognition of meaninglessness of routine which can become both the cause and consequence of the bitter acknowledgement of absurdity.
The concept of individual freedom is an important aspect deserving serious consideration for applying Camus’ and De Beauvoir’s philosophical doctrines to the process of evaluating the perspectives and fulfilling the post-college existence. As defined by Camus, freedom is only a brief moment during which Sisyphus stops pushing the rock and waits until it rolls down the hill for starting is pointless toil from the very beginning.
The mythical character is blind, but he knows the view of the mountain and can imagine the falling rock. Regardless of Sisyphus’ concerns about the further continuation of his labor, as it has been mentioned above, this brief moment of his freedom can be imagined as his happiness. The character’s blindness can be regarded as a meaningful symbol, viewing it through the lens of De Beauvoir’s philosophical theories.
The philosopher has characterized the sub-men who are afraid of taking the responsibility for their choices as blind and deaf individuals, and the direct link can be found between this definition and Camus’ depiction of Sisyphus’ meaningless labor. Applying De Beauvoir’s hierarchy of men to Camus’ character, it can be stated that Sisyphus is a typical representative of sub-men.
His physical blindness does not allow him to see the surrounding world and plenty of its opportunities for improving and fulfilling his life. Whereas the physical blindness of the mythical character remains a meaningful metaphor, the spiritual blindness and fear are regarded by De Beauvoir as the main hurdles for accomplishing the state of transcendence, taking the responsibility for one’s life and obtaining freedom.
While the framework of Sisyphus endless and pointless labor developed by Camus may seem applicable for present day routine works at factories and offices, the concepts of freedom, happiness and searches for the meaning and freedom developed by De Beauvoir should be taken into account for preventing the bitter acknowledgement of absurdity of post-college existence and absolute discouragement. Not able to see beyond the frames of their daily routines, some employees cannot define the ultimate goals of their daily activities, regarding them as pointless toil.
However, instead of blaming the absurdity of the surrounding world and putting the responsibility on the others, these employees should look for the meanings which are approachable but ambiguous. The recognition of ambiguity with its belief in the better tomorrow and people’s role in finding the meanings and achieving transcendence and freedom is preferable to the acknowledgement of absurdity and disparity of human existence with the total absence of hope and the world’s unreasonable silence.
In contrast to Camus’ theory justifying apathy and the passive observation of the surrounding absurdity, De Beauvoir’s doctrine fosters an active life positions, leaving faith in human strengths for finding their place and defining their goals which is essential for fulfilling one’s existence. Doing the routine assignments pro forma and not putting their souls into work, employees may come to a conclusion that their job resembles Sisyphus’ labor.
However, their blindness and fear of human passion and responsibility are the main hurdles for enjoying their lives to the fullest instead of complaining of the absurdity of their existence which however is recognized by Camus as the reverse side of the human natural longing for happiness. Though the post-college existence can become absurd or ambiguous for every individual graduate, the latter approach is preferable for fulfilling one’s existence and enjoying life and work instead of passive observation of its absurdity.
In general, it can be concluded that under the same circumstances and in the same environment, people can make their existence either absurd by deciding on the passive observational position promoted by Camus or ambiguous by selecting De Beauvoir’s approach to continuous searches for the life meanings.
The futile attitude to one’s work is the first step to comparing one’s post-college existence with Sisyphus’ pointless labor, losing the meaning of life and recognizing it as absurd. On the other hand, recognizing the ambiguity of life meanings and the possibility of finding them as it was outlined by De Beauvoir would allow fulfilling one’s existence and stepping on the way to happiness and freedom.
Works Cited
Camus, Albert. The Fall. Trans. Robin Buss. New York: Penguin, 2006. Print.
Camus, Albert. The Myth of Sisyphus. Trans. Justin O’Brien. New York: Vintage Books, 1983. Print.
De Beauvoir, Simone. “The Ethics of Ambiguity”. Trans. Bernard Frechtman. Marxists Internet Archive, 2006. Web.
Van Stralen, Hans. Choices and Conflict: Essays on Literature and Existentialism. Brussels: PIE – Peter Lang, 2005. Print.