Absurdism - Wikipedia Absurdism From Wikipedia, the free encyclopedia Jump to navigation Jump to search Philosophical concept This article is about the philosophy. For an extremely unreasonable, silly, or foolish thing, see Absurdity. For absurdist humour, see surreal humour. For the literary genre, see Absurdist fiction. This article needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. Find sources: "Absurdism" – news · newspapers · books · scholar · JSTOR (June 2017) (Learn how and when to remove this template message) Sisyphus, the symbol of the absurdity of existence, painting by Franz Stuck (1920) In philosophy, "the Absurd" refers to the conflict between the human tendency to seek inherent value and meaning in life, and the human inability to find any in a purposeless, meaningless or chaotic and irrational universe.[1] The universe and the human mind do not each separately cause the Absurd, but rather, the Absurd arises by the contradictory nature of the two existing simultaneously. The absurdist philosopher Albert Camus stated that individuals should embrace the absurd condition of human existence. Absurdism shares some concepts, and a common theoretical template, with existentialism and nihilism. It has its origins in the work of the 19th-century Danish philosopher Søren Kierkegaard, who chose to confront the crisis that humans face with the Absurd by developing his own existentialist philosophy.[2] Absurdism as a belief system was born of the European existentialist movement that ensued, specifically when Camus rejected certain aspects of that philosophical line of thought[3] and published his essay The Myth of Sisyphus. The aftermath of World War II provided the social environment that stimulated absurdist views and allowed for their popular development, especially in the devastated country of France. Contents 1 Overview 2 Relationship to existentialism and nihilism 3 Søren Kierkegaard 4 Albert Camus 5 See also 6 References 7 Further reading 8 External links Overview[edit] ... in spite of or in defiance of the whole of existence he wills to be himself with it, to take it along, almost defying his torment. For to hope in the possibility of help, not to speak of help by virtue of the absurd, that for God all things are possible – no, that he will not do. And as for seeking help from any other – no, that he will not do for all the world; rather than seek help he would prefer to be himself – with all the tortures of hell, if so it must be. – Søren Kierkegaard, The Sickness Unto Death[4] See also: Existentialism § The absurd In absurdist philosophy, the Absurd arises out of the fundamental disharmony between the individual's search for meaning and the meaninglessness of the universe. As beings looking for meaning in a meaningless world, humans have three ways of resolving the dilemma. Kierkegaard and Camus describe the solutions in their works, The Sickness Unto Death (1849) and The Myth of Sisyphus (1942), respectively: Suicide (or, "escaping existence"): a solution in which a person ends one's own life. Both Kierkegaard and Camus dismiss the viability of this option. Camus states that it does not counter the Absurd. Rather, in the act of ending one's existence, one's existence only becomes more absurd. Religious, spiritual, or abstract belief in a transcendent realm, being, or idea: a solution in which one believes in the existence of a reality that is beyond the Absurd, and, as such, has meaning. Kierkegaard stated that a belief in anything beyond the Absurd requires an irrational but perhaps necessary religious "leap" into the intangible and empirically unprovable (now commonly referred to as a "leap of faith"). However, Camus regarded this solution, and others, as "philosophical suicide". Acceptance of the Absurd: a solution in which one accepts the Absurd and continues to live in spite of it. Camus endorsed this solution, believing that by accepting the Absurd, one can achieve the greatest extent of one's freedom. By recognizing no religious or other moral constraints, and by rebelling against the Absurd (through meaning-making) while simultaneously accepting it as unstoppable, one could find contentment through the transient personal meaning constructed in the process. Kierkegaard, on the other hand, regarded this solution as "demoniac madness": "He rages most of all at the thought that eternity might get it into its head to take his misery from him!"[5] Relationship to existentialism and nihilism[edit] Absurdism originated from (as well as alongside) the 20th-century strains of existentialism and nihilism; it shares some prominent starting points with both, though also entails conclusions that are uniquely distinct from these other schools of thought. All three arose from the human experience of anguish and confusion stemming from the Absurd: the apparent meaninglessness in a world in which humans, nevertheless, are compelled to find or create meaning.[6] The three schools of thought diverge from there. Existentialists have generally advocated the individual's construction of their own meaning in life as well as the free will of the individual. Nihilists, on the contrary, contend that "it is futile to seek or to affirm meaning where none can be found."[7] Absurdists, following Camus's formulation, hesitantly allow the possibility for some meaning or value in life, but are neither as certain as existentialists are about the value of one's own constructed meaning nor as nihilists are about the total inability to create meaning. Absurdists following Camus also devalue or outright reject free will, encouraging merely that the individual live defiantly and authentically in spite of the psychological tension of the Absurd.[8] Camus himself passionately worked to counter nihilism, as he explained in his essay "The Rebel," while he also categorically rejected the label of "existentialist" in his essay "Enigma" and in the compilation The Lyrical and Critical Essays of Albert Camus, though he was, and still is, often broadly characterized by others as an existentialist.[9] Both existentialism and absurdism entail consideration of the practical applications of becoming conscious of the truth of existential nihilism: i.e., how a driven seeker of meaning should act when suddenly confronted with the seeming concealment, or downright absence, of meaning in the universe. Camus's own understanding of the world (e.g., "a benign indifference", in The Stranger), and every vision he had for its progress,[example needed] however, sets him apart from the general existentialist trend. Basic relationships between existentialism, absurdism and nihilism Monotheistic existentialism Atheistic existentialism Absurdism Nihilism 1. There is such a thing as meaning or value: Yes Yes It is a logical possibility. No 2. There is inherent meaning in the universe: Yes, but the individual must have come to the knowledge of God. No No No 3. The pursuit of meaning may have meaning in itself: Yes Yes Such a pursuit can and should generate meaning for an individual, but death still renders the activity "ultimately" meaningless. No 4. The individual's construction of any type of meaning is possible: Yes, though this meaning would eventually incorporate God, being the creator of the universe and the "meaning" itself. Yes, meaning-making in a world without inherent meaning is the goal of existentialism. Yes, though it must face up to the Absurd, which means embracing the transient, personal nature of our meaning-making projects and the way they are nullified by death.[10] No 5. There is resolution to the individual's desire to seek meaning: Yes, the creation of one's own meaning involving God. Yes, the creation of one's own meaning. Embracing the absurd can allow one to find joy and meaning in one's own life, but the only "resolution" is in eventual annihilation by death. No Such a chart represents some of the overlap and tensions between existentialist and absurdist approaches to meaning. While absurdism can be seen as a kind of response to existentialism, it can be debated exactly how substantively the two positions differ from each other. The existentialist, after all, doesn't deny the reality of death. But the absurdist seems to reaffirm the way in which death ultimately nullifies our meaning-making activities, a conclusion the existentialists seem to resist through various notions of posterity or, in Sartre's case, participation in a grand humanist project. Søren Kierkegaard[edit] Main article: Philosophy of Søren Kierkegaard Kierkegaard designed the relationship framework based (in part) on how a person reacts to despair. Absurdist philosophy fits into the 'despair of defiance' rubric.[11] A century before Camus, the 19th century Danish philosopher Søren Kierkegaard wrote extensively about the absurdity of the world. In his journals, Kierkegaard writes about the absurd: What is the Absurd? It is, as may quite easily be seen, that I, a rational being, must act in a case where my reason, my powers of reflection, tell me: you can just as well do the one thing as the other, that is to say where my reason and reflection say: you cannot act and yet here is where I have to act... The Absurd, or to act by virtue of the absurd, is to act upon faith ... I must act, but reflection has closed the road so I take one of the possibilities and say: This is what I do, I cannot do otherwise because I am brought to a standstill by my powers of reflection.[12] — Kierkegaard, Søren, Journals, 1849 Here is another example of the Absurd from his writings: What, then, is the absurd? The absurd is that the eternal truth has come into existence in time, that God has come into existence, has been born, has grown up. etc., has come into existence exactly as an individual human being, indistinguishable from any other human being, in as much as all immediate recognizability is pre-Socratic paganism and from the Jewish point of view is idolatry. —Kierkegaard, Concluding Unscientific Postscript, 1846, Hong 1992, p. 210 How can this absurdity be held or believed? Kierkegaard says: I gladly undertake, by way of brief repetition, to emphasize what other pseudonyms have emphasized. The absurd is not the absurd or absurdities without any distinction (wherefore Johannes de Silentio: "How many of our age understand what the absurd is?"). The absurd is a category, and the most developed thought is required to define the Christian absurd accurately and with conceptual correctness. The absurd is a category, the negative criterion, of the divine or of the relationship to the divine. When the believer has faith, the absurd is not the absurd — faith transforms it, but in every weak moment it is again more or less absurd to him. The passion of faith is the only thing which masters the absurd — if not, then faith is not faith in the strictest sense, but a kind of knowledge. The absurd terminates negatively before the sphere of faith, which is a sphere by itself. To a third person the believer relates himself by virtue of the absurd; so must a third person judge, for a third person does not have the passion of faith. Johannes de Silentio has never claimed to be a believer; just the opposite, he has explained that he is not a believer — in order to illuminate faith negatively. —Journals of Søren Kierkegaard X6B 79[13] Kierkegaard provides an example in Fear and Trembling (1843), which was published under the pseudonym Johannes de Silentio. In the story of Abraham in the Book of Genesis, Abraham is told by God to kill his son Isaac. Just as Abraham is about to kill Isaac, an angel stops Abraham from doing so. Kierkegaard believes that through virtue of the absurd, Abraham, defying all reason and ethical duties ("you cannot act"), got back his son and reaffirmed his faith ("where I have to act").[14] Another instance of absurdist themes in Kierkegaard's work appears in The Sickness Unto Death, which Kierkegaard signed with pseudonym Anti-Climacus. Exploring the forms of despair, Kierkegaard examines the type of despair known as defiance.[15] In the opening quotation reproduced at the beginning of the article, Kierkegaard describes how such a man would endure such a defiance and identifies the three major traits of the Absurd Man, later discussed by Albert Camus: a rejection of escaping existence (suicide), a rejection of help from a higher power and acceptance of his absurd (and despairing) condition. According to Kierkegaard in his autobiography The Point of View of My Work as an Author, most of his pseudonymous writings are not necessarily reflective of his own opinions. Nevertheless, his work anticipated many absurdist themes and provided its theoretical background. Albert Camus[edit] Though the notion of the 'absurd' pervades all Albert Camus's writing, The Myth of Sisyphus is his chief work on the subject. In it, Camus considers absurdity as a confrontation, an opposition, a conflict or a "divorce" between two ideals. Specifically, he defines the human condition as absurd, as the confrontation between man's desire for significance, meaning and clarity on the one hand – and the silent, cold universe on the other. He continues that there are specific human experiences evoking notions of absurdity. Such a realization or encounter with the absurd leaves the individual with a choice: suicide, a leap of faith, or recognition. He concludes that recognition is the only defensible option.[16] For Camus, suicide is a "confession" that life is not worth living; it is a choice that implicitly declares that life is "too much." Suicide offers the most basic "way out" of absurdity: the immediate termination of the self and its place in the universe. The absurd encounter can also arouse a "leap of faith," a term derived from one of Kierkegaard's early pseudonyms, Johannes de Silentio (although the term was not used by Kierkegaard himself),[17] where one believes that there is more than the rational life (aesthetic or ethical). To take a "leap of faith," one must act with the "virtue of the absurd" (as Johannes de Silentio put it), where a suspension of the ethical may need to exist. This faith has no expectations, but is a flexible power initiated by a recognition of the absurd. (Although at some point, one recognizes or encounters the existence of the Absurd and, in response, actively ignores it.) However, Camus states that because the leap of faith escapes rationality and defers to abstraction over personal experience, the leap of faith is not absurd. Camus considers the leap of faith as "philosophical suicide," rejecting both this and physical suicide.[17][18] Lastly, a person can choose to embrace the absurd condition. According to Camus, one's freedom – and the opportunity to give life meaning – lies in the recognition of absurdity. If the absurd experience is truly the realization that the universe is fundamentally devoid of absolutes, then we as individuals are truly free. "To live without appeal,"[19] as he puts it, is a philosophical move to define absolutes and universals subjectively, rather than objectively. The freedom of humans is thus established in a human's natural ability and opportunity to create their own meaning and purpose; to decide (or think) for him- or herself. The individual becomes the most precious unit of existence, representing a set of unique ideals that can be characterized as an entire universe in its own right. In acknowledging the absurdity of seeking any inherent meaning, but continuing this search regardless, one can be happy, gradually developing meaning from the search alone. Camus states in The Myth of Sisyphus: "Thus I draw from the absurd three consequences, which are my revolt, my freedom, and my passion. By the mere activity of consciousness I transform into a rule of life what was an invitation to death, and I refuse suicide."[20] "Revolt" here refers to the refusal of suicide and search for meaning despite the revelation of the Absurd; "Freedom" refers to the lack of imprisonment by religious devotion or others' moral codes; "Passion" refers to the most wholehearted experiencing of life, since hope has been rejected, and so he concludes that every moment must be lived fully. See also[edit] Philosophy portal Absurdist fiction Credo quia absurdum Discordianism Existential nihilism Existentialism Irrationality Is-ought problem Fact-value distinction Lottery of birth Meaning of life Nihilism Non sequitur (literary device) 'Pataphysics Peter Wessel Zapffe The Stranger (novel) Theatre of the Absurd Absurdistan Church of the SubGenius Terror management theory Use–mention distinction References[edit] ^ Dotterweich, John (March 11, 2019). "An Argument for the Absurd". Southern Cross University. Retrieved October 8, 2019. ^ Stewart, Jon (2011). Kierkegaard and Existentialism. Farnham, England: Ashgate. ISBN 978-1-4094-2641-7. pp. 76–78. ^ Solomon, Robert C. (2001). From Rationalism to Existentialism: The Existentialists and Their Nineteenth Century Backgrounds. Rowman and Littlefield. p. 245. ISBN 0-7425-1241-X. ^ Kierkegaard, Søren (1941). The Sickness Unto Death. Princeton University Press. ^ Kierkegaard, Søren (1941). The Sickness Unto Death. Princeton University Press. Part I, Ch. 3. ^ Alan Pratt (April 23, 2001). "Nihilism". Internet Encyclopedia of Philosophy. Embry-Riddle University. Retrieved February 4, 2012. ^ Donald A. Crosby (July 1, 1988). The Specter of the Absurd: Sources and Criticisms of Modern Nihilism. State University of New York Press. Retrieved January 29, 2012. ^ "Albert Camus". Stanford Encyclopedia of Philosophy. What is the Camusean alternative to suicide or hope? The answer is to live without escape and with integrity, in “revolt” and defiance, maintaining the tension intrinsic to human life ^ Solomon, Robert C. (2001). From Rationalism to Existentialism: The Existentialists and Their Nineteenth Century Backgrounds. Rowman and Littlefield. p. 245. ISBN 0-7425-1241-X. ^ "Albert Camus". Stanford Encyclopedia of Philosophy. What is the Camusean alternative to suicide or hope? The answer is to live without escape and with integrity, in “revolt” and defiance, maintaining the tension intrinsic to human life ^ Kierkegaard, Søren. The Sickness Unto Death. Kierkegaard wrote about all four viewpoints in his works at one time or another, but the majority of his work leaned towards what would later become absurdist and theistic existentialist views. ^ Dru, Alexander. The Journals of Søren Kierkegaard, Oxford University Press, 1938. ^ "Søren Kierkegaard". Naturalthinker.com. Retrieved 2016-02-26. ^ Silentio, Johannes de. Fear and Trembling, Denmark, 1843 ^ Sickness Unto Death, Ch.3, part B, sec. 2 ^ Camus, Albert (1991). Myth of Sisyphus and Other Essays. Vintage Books. ISBN 0-679-73373-6. ^ a b "The Kierkegaardian Leap" in The Cambridge Companion to Kierkegaard. ^ Camus, Myth of Sisyphus, p. 41 ^ Camus, Myth of Sisyphus, p. 55 ^ Camus, Myth of Sisyphus, p. 64 Further reading[edit] OBERIU, edited by Eugene Ostashevsky. Northwestern University Press, 2005. ISBN 0-8101-2293-6 Thomas Nagel: Mortal Questions, 1991. ISBN 0-521-40676-5 External links[edit] Wikiquote has quotations related to: Absurdism Absurdist Monthly Review Magazine The Absurdist (Literary Journal) v t e Søren Kierkegaard 1841–1846 On the Concept of Irony with Continual Reference to Socrates Either/Or De omnibus dubitandum est: Everything Must Be Doubted Two Upbuilding Discourses, 1843 Repetition Three Upbuilding Discourses, 1843 Fear and Trembling Four Upbuilding Discourses, 1843 Sermon Preached at Trinity Church, 1844 Two Upbuilding Discourses, 1844 Three Upbuilding Discourses, 1844 Philosophical Fragments Prefaces The Concept of Anxiety Four Upbuilding Discourses, 1844 Eighteen Upbuilding Discourses Three Discourses on Imagined Occasions Stages on Life's Way Concluding Unscientific Postscript to Philosophical Fragments Two Ages: A Literary Review 1847–1854 Edifying Discourses in Diverse Spirits Works of Love Christian Discourses The Crisis and a Crisis in the Life of an Actress The Lily of the Field and the Bird of the Air Two Minor Ethical-Religious Essays The Sickness Unto Death Three Discourses at the Communion on Fridays Practice in Christianity Two Discourses at the Communion on Fridays The Book on Adler For Self-Examination Attack Upon Christendom Posthumous The Point of View of My Work as an Author Judge for Yourselves! The Journals Writing Sampler Ideas Philosophy Theology Angst Anguish Authenticity Double-mindedness Indirect communication Infinite qualitative distinction Knight of faith Leap of faith Levelling Present age Ressentiment Rotation method Thorn in the flesh Despair Related topics Works about Kierkegaard Regine Olsen Peter Kierkegaard Hans Lassen Martensen Jacob Peter Mynster J. L. Heiberg Thomasine Christine Gyllembourg-Ehrensvärd Adolph Peter Adler Influence and reception of Søren Kierkegaard Danish Golden Age Søren Kierkegaard Research Center Howard V. and Edna H. Hong Kierkegaard Library Prayers of Kierkegaard Kierkegaard Studies Yearbook v t e Albert Camus (works) Novels The Stranger The Plague The Fall A Happy Death The First Man Short stories Exile and the Kingdom "The Adulterous Woman" "The Renegade" "The Silent Men" "The Guest" "The Artist at Work" "The Growing Stone" Plays Caligula The Misunderstanding The State of Siege The Just Assassins The Possessed Requiem for a Nun Essays The Myth of Sisyphus The Rebel "Reflections on the Guillotine" Resistance, Rebellion, and Death Non-fiction Christian Metaphysics and Neoplatonism Betwixt and Between Neither Victims nor Executioners Notebooks 1935–1942 Notebooks 1942–1951 Notebooks 1951–1959 Nuptials Correspondance (1944-1959) Algerian Chronicles American Journals Related Francine Faure (second wife) v t e Existentialism Concepts Abandonment Absurdism Angst Authenticity Bad faith Being in itself Existence precedes essence Existential crisis Facticity Meaning Nihilism Other Thinkers Nicola Abbagnano Hannah Arendt Abdel Rahman Badawi Hazel Barnes Karl Barth Nikolai Berdyaev Steve Biko Martin Buber Rudolf Bultmann Dino Buzzati Albert Camus Jane Welsh Carlyle Thomas Carlyle Emil Cioran Walter A. Davis Simone de Beauvoir Fyodor Dostoevsky William A. Earle Ralph Ellison Frantz Fanon Vilém Flusser Benjamin Fondane James Anthony Froude Alberto Giacometti Juozas Girnius Lewis Gordon Martin Heidegger Edmund Husserl Eugène Ionesco Nae Ionescu William James Karl Jaspers Franz Kafka Walter Kaufmann Søren Kierkegaard Ladislav Klíma Emmanuel Levinas Ash Lieb John Macquarrie Naguib Mahfouz Gabriel Marcel Vytautas Mačernis Maurice Merleau-Ponty Friedrich Nietzsche José Ortega y Gasset Viktor Petrov Franz Rosenzweig Jean-Paul Sartre Aous Shakra Lev Shestov Joseph B. Soloveitchik Paul Tillich Rick Turner Miguel de Unamuno John Daniel Wild Colin Wilson Richard Wright Peter Wessel Zapffe Related Phenomenology (philosophy) Continental philosophy Transcendentalism German idealism Western Marxism Existentialist anarchism Existential nihilism Atheistic existentialism v t e Philosophy Branches Traditional Metaphysics Epistemology Logic Ethics Aesthetics Philosophy of... Action Color Culture Design Music Film Cosmology Education Environment Geography Happiness History Human nature Humor Feminism Language Law Life Literature Mathematics Medicine Healthcare Psychiatry Mind Pain Psychology Perception Philosophy Religion Science Physics Chemistry Biology Sexuality Social science Business Culture Economics Politics Society Space and time Sport Technology Artificial intelligence Computer science Engineering Information War Schools of thought By era Ancient Western Medieval Renaissance Early modern Modern Contemporary Ancient Chinese Agriculturalism Confucianism Legalism Logicians Mohism Chinese naturalism Neotaoism Taoism Yangism Chan Greco-Roman Aristotelianism Atomism Cynicism Cyrenaics Eleatics Eretrian school Epicureanism Hermeneutics Ionian Ephesian Milesian Megarian school Neoplatonism Peripatetic Platonism Pluralism Presocratic Pyrrhonism Pythagoreanism Neopythagoreanism Sophistic Stoicism Indian Hindu Samkhya Nyaya Vaisheshika Yoga Mīmāṃsā Ājīvika Ajñana Cārvāka Jain Anekantavada Syādvāda Buddhist Śūnyatā Madhyamaka Yogacara Sautrāntika Svatantrika Persian Mazdakism Mithraism Zoroastrianism Zurvanism Medieval European Christian Augustinianism Scholasticism Thomism Scotism Occamism Renaissance humanism East Asian Korean Confucianism Edo neo-Confucianism Neo-Confucianism Indian Vedanta Acintya bheda abheda Advaita Bhedabheda Dvaita Nimbarka Sampradaya Shuddhadvaita Vishishtadvaita Navya-Nyāya Islamic Averroism Avicennism Illuminationism ʿIlm al-Kalām Sufi Jewish Judeo-Islamic Modern People Cartesianism Kantianism Neo-Kantianism Hegelianism Marxism Spinozism 0 Anarchism Classical Realism Liberalism Collectivism Conservatism Determinism Dualism Empiricism Existentialism Foundationalism Historicism Holism Humanism Anti- Idealism Absolute British German Objective Subjective Transcendental Individualism Kokugaku Materialism Modernism Monism Naturalism Natural law Nihilism New Confucianism Neo-scholasticism Pragmatism Phenomenology Positivism Reductionism Rationalism Social contract Socialism Transcendentalism Utilitarianism Contemporary Analytic Applied ethics Analytic feminism Analytical Marxism Communitarianism Consequentialism Critical rationalism Experimental philosophy Falsificationism Foundationalism / Coherentism Internalism and externalism Logical positivism Legal positivism Normative ethics Meta-ethics Moral realism Quinean naturalism Ordinary language philosophy Postanalytic philosophy Quietism Rawlsian Reformed epistemology Systemics Scientism Scientific realism Scientific skepticism Transactionalism Contemporary utilitarianism Vienna Circle Wittgensteinian Continental Critical theory Deconstruction Existentialism Feminist Frankfurt School New Historicism Hermeneutics Neo-Marxism Phenomenology Posthumanism Postmodernism Post-structuralism Social constructionism Structuralism Western Marxism Other Kyoto School Objectivism Postcritique Russian cosmism more... Positions Aesthetics Formalism Institutionalism Aesthetic response Ethics Consequentialism Deontology Virtue Free will Compatibilism Determinism Hard Incompatibilism Hard Libertarianism Metaphysics Atomism Dualism Idealism Monism Naturalism Realism Epistemology Empiricism Fideism Naturalism Particularism Rationalism Skepticism Solipsism Mind Behaviorism Emergentism Eliminativism Epiphenomenalism Functionalism Objectivism Subjectivism Normativity Absolutism Particularism Relativism Nihilism Skepticism Universalism Ontology Action Event Process Reality Anti-realism Conceptualism Idealism Materialism Naturalism Nominalism Physicalism Realism By region Related lists Miscellaneous By region African Ethiopian Amerindian Aztec Eastern Chinese Egyptian Indian Indonesian Iranian Japanese Korean Taiwanese Pakistani Vietnamese Middle Eastern Western American Australian British Czech Danish French German Greek Italian Polish Romanian Russian Slovene Spanish Turkish Lists Outline Index Years Problems Schools Glossary Philosophers Movements Publications Miscellaneous Natural law Sage Theoretical philosophy / Practical philosophy Women in philosophy Portal Category Book Retrieved from "https://en.wikipedia.org/w/index.php?title=Absurdism&oldid=999948997" Categories: Existentialist concepts Nihilism Metaphysical theories Philosophy of life Hidden categories: Articles with short description Short description is different from Wikidata Articles needing additional references from June 2017 All articles needing additional references All articles needing examples Articles needing examples from November 2018 Pages incorrectly using the quote template Navigation menu Personal tools Not logged in Talk Contributions Create account Log in Namespaces Article Talk Variants Views Read Edit View history More Search Navigation Main page Contents Current events Random article About Wikipedia Contact us Donate Contribute Help Learn to edit Community portal Recent changes Upload file Tools What links here Related changes Upload file Special pages Permanent link Page information Cite this page Wikidata item Print/export Download as PDF Printable version In other projects Wikiquote Languages Afrikaans العربية Azərbaycanca Български Català Cebuano Dansk Deutsch Eesti Ελληνικά Español فارسی Français ગુજરાતી 한국어 Հայերեն Hrvatski Bahasa Indonesia עברית Jawa Kreyòl ayisyen Latina Lietuvių Lingua Franca Nova Livvinkarjala Nederlands 日本語 Norsk bokmål Norsk nynorsk Oʻzbekcha/ўзбекча ਪੰਜਾਬੀ Polski Português Română Русский Shqip Simple English Slovenčina Српски / srpski Suomi Svenska Тоҷикӣ Türkçe Українська 中文 Edit links This page was last edited on 12 January 2021, at 19:34 (UTC). Text is available under the Creative Commons Attribution-ShareAlike License; additional terms may apply. By using this site, you agree to the Terms of Use and Privacy Policy. Wikipedia® is a registered trademark of the Wikimedia Foundation, Inc., a non-profit organization. Privacy policy About Wikipedia Disclaimers Contact Wikipedia Mobile view Developers Statistics Cookie statement