Nihilism and Nothingness in The Play Entitled The Birthday Party (1957) With Special Reference To The Existential Philosophy

2018 ◽  
Vol 6 (2) ◽  
pp. 9
Author(s):  
Mohammad Ahashan ◽  
Dr. Sapna Tiwari
Keyword(s):  
Special Reference ◽  
Albert Camus ◽  
Human Mind ◽  
Existential Philosophy ◽  
Birthday Party ◽  
Jean Paul ◽  
Theatre Of The Absurd ◽  
The World ◽  
The Universe

The two world-wars and its massive destruction and horror had a great impact on human mind. Inevitably complete cynicism , pessimism , alienation , nothingness , existentialism reflected in the literature of that time. Pinter's play The Birthday Party (1957)  is based on the philosophy  of existentialism which later on became the source for the " Theatre of the Absurd ". Albert Camus and Jean-Paul Sartre gave the philosophy of existentialism according to which the universe and man's experience in it are meaningless. All attempts by human mind to understand the world are futile . All philosophical systems and religion which claim that they can enable man to make sense of the world are delusive and useless. Albert Camus in The Myth of Sisyphus  (1942) wrote :-             " In a universe that is suddenly deprived of illusions and of light , man feels a stranger. ... This divorce between man and his life, the actor and his setting constitutes the feeling of Absurdity. "

What Determines the World

2008 ◽  
pp. 148-183
Author(s):  
Azamat Abdoullaev
Keyword(s):  
Science And Technology ◽  
Human Mind ◽  
Legal Responsibility ◽  
Consistent System ◽  
Environment Changes ◽  
The World ◽  
Fundamental Challenge ◽  
The Many ◽  
Causal Laws ◽  
The Universe

The world or reality is the totality of things diversified into a multitude of collections of subworlds with the characteristic constraints and boundaries; all determined by the fundamental causal laws. Accordingly, the logic of reality is ultimately one; for there cannot be many logics of the universe. Although many personal perspectives allowed, and particular truths, special things and meanings, the global logic of reality is a single universal consistent system relied on a set of ontological classes and relationships, fundamental rules and laws. The universe is a deep, dark secret, mysterious and mystifying to human minds. And the fundamental challenge to the human mind is to provide a comprehensive account and model that explains in noncryprical terms how this unbounded environment changes and how its basic constituents causally related, and so forth. And this is all the legal responsibility of the UFO as a causal dynamic ontology, formulating the causal rules of world behavior as fundamental laws by establishing underlying regularities, uniformities, invariants, and correlations. So guiding science and technology, the task of dynamic ontology is to give us the overall structures, uniformities, patterns, laws, constraints, and invariants within which the many changes in the world take place, finding out what it is outside and inside, defining the natures and essences common to the denumerable multitude of individuals, by classifying the whole universe of things into the prime categories, classes, kinds and relationships.

scholarly journals СВОБОДА ЯК ОСНОВА ФІЛОСОФІЇ ЛЬВА ШЕСТОВА

2019 ◽  
pp. 195-201
Author(s):  
Т. Прудка
Keyword(s):  
World Order ◽  
Fundamental Principle ◽  
Human Mind ◽  
The Other ◽  
Central Position ◽  
The World ◽  
Lev Shestov ◽  
Main Ideas ◽  
The Universe ◽  
Individual Human

The philosophy of Lev Shestov has a close connection with life. The thinker considered it necessary to pay attention to the most burning issues, one of which is the problem of freedom. The article analyzes the phenomenon of freedom as the fundamental principle of Shestov's philosophy. It also reflects the main philosophical ideas of the thinker, analyzes the correlation of religion and philosophy in his work. It is noted that freedom occupies the central position for Shestov. Real philosophy doesn’t exist and can’t exist without it. At the same time, Shestov insists that logic is the main opponent of freedom. The article analyzes Shestov's argumentation concerning this issue. It is emphasized that the philosopher puts faith in God above reason, since God is the Truth, and the human mind tends to wander. It was also revealed that Shestov considered it impossible to judge the meaning of the universe rationally. The philosopher asserts that logic cannot be the only one method of perception of the existance, he is looking for the other forms of penetration into the secrets of the world order. Exactly such method for him occurs the faith in God. Only the faith gives an opportunity to comprehend the secrets of the world. Shestov anticipated the main ideas of late existentialism. The philosopher was worried about the problems of individual human existence, the search for a way out of hopelessness. The philosophy of Lev Shestov deserves careful and detailed studying. But, unfortunately, not enough attention was paid to his work, that fact determined the relevance of this work. The purpose of the study is to identify the importance of freedom as the basis of the philosophy of Lev Shestov, to reflect the central ideas of the thinker. It is concluded that Lev Shestov considered the faith in God is the only possible way of perception, since only faith can give a true freedom. The thinker sees a direct correlation between faith in God and philosophy.

scholarly journals A Rebel with a Cause: Tennessee Williams the Playwright: A Perspective

2017 ◽  
Vol 7 (1) ◽  
pp. 1
Author(s):  
HarGovind Sharma ◽  
Asha Sharma
Keyword(s):  
Cultural Differences ◽  
Albert Camus ◽  
Tennessee Williams ◽  
Human Response ◽  
Jean Paul ◽  
The World ◽  
Post War ◽  
Essay On Man ◽  
Future Direction ◽  
Degree Of Convergence

<div><p><em>Albert Camus, a French philosopher, thinker and writer, along with Jean Paul Sartre gave a philosophical base to French existentialism. Though he would publically disavow any ideological association to this movement which gripped post-war Europe, it was his writings, nevertheless, which would shape much of the future direction that this movement would take. In his book The Rebel, An Essay on Man in RevoltCamus gave a philosophical construct to the existential conundrum which fueled and sustained this movement. In this seminal work he defines rebellion as the quintessential human response to a seemingly absurd existence. According to him it is an act of simultaneous denial and acceptance: we negate the forces which strike at the root of our existence and, in the same breath celebrate the validity of our existence in our day today living. This is what helps us retain our faith in our own humanity while pitted against the depredations of a subversive social, moral and cosmological order. Though separated by vast intercontinental distances, cultural differences andvarying tastes and sensibilities, there is a remarkable degree of convergence of thought between Camus, the French thinker and Tennessee Williams, the American playwright. Camus’ rallying call to his ‘rebel’ finds resonance in the redoubtable fight of Williams’ protagonists in play after play wherein these ‘sensitive non-conformists’ would continue to wage a relentless battle against the inequities of the world despite their foreknowledge that they are doomed to fail. At the heart of their common philosophy, is the need to assert the fact of our existence without succumbing to the forces of negation even when the quotidian reality of life would seem to preclude any hope.</em></p></div>

scholarly journals Amor e revolta: contribuições de Hannah Arendt e Albert Camus para uma ética absurda / Love and revolt: contributions of Hannah Arendt y Albert Camus toward absurd ethics

2017 ◽  
Vol 7 (1) ◽  
pp. 84
Author(s):  
André Guerra ◽  
Pedrinho Guareschi
Keyword(s):  
Hannah Arendt ◽  
Ethical Problem ◽  
Albert Camus ◽  
Existential Philosophy ◽  
The World ◽  
The Way

ResumoEste artigo traz as contribuições do literato e filósofo argelino Albert Camus para se problematizar a ética desde a perspectiva de uma filosofia existencial, mais especificamente, de uma Filosofia do Absurdo. Pretende-se com esse referencial retirar o problema ético de sua dimensão puramente intelectual para – a partir daquilo que será proposto como uma substancialização da ética – apontar as relações concretas dessa discussão com a vida, isto é, com a materialidade pressuposta nos modos de viver – ou estilos existenciais –, isto é, no modo como as pessoas relacionam-se consigo mesmas, com os outros e com o mundo. Depois de apresentadas as noções de “absurdo” e “revolta” cunhadas por Albert Camus, é feita uma aproximação destes com o conceito de Amor Mundi discutido por Hannah Arendt. Conclui-se, assim, que a ultrapassagem do absurdo em direção a novos estilos éticos pode se dar pela assunção do amor como um movimento de luta, constante e ininterrupto, responsável por valorizar a singularidade do viver.Palavras-chave: Ética; Absurdo; Amor; Albert Camus. AbstractThis article brings the contributions of the Algerian writer and philosopher Albert Camus to discuss ethics from the perspective of an existential philosophy, more specifically, a Philosophy of the Absurd. It is intended with this referential to remove the ethical problem of its purely intellectual dimension to – on the basis of which will be proposed as a substantiation of ethics – pointing out the concrete relations of this discussion with life, i.e., with the presupposed materiality of ways of living – or existential styles –, i.e., in the way people relate with themselves, with others and with the world. After presented the notions of "absurd" and "revolt" presented by Albert Camus, it is made an approach of these to the concept of Amor Mundi discussed by Hannah Arendt. It follows, therefore, that the exceeding of the absurd toward new ethical styles can be given by the assumption of love as a constant and uninterrupted movement of struggle responsible for valuing the uniqueness of living.Keywords: Ethics; Absurd; Love; Albert Camus.

scholarly journals SELF-CENSORSHIP LICENSED RELIGIOUS OF NEWS MEDIA FOR BALANCED JOURNALISM TO SUPPORT HARMONY AND HUMAN PROGRESS

2017 ◽  
Vol 3 (2) ◽  
Author(s):  
Amar Ma’ruf
Keyword(s):  
Risk Management ◽  
News Media ◽  
Human Mind ◽  
The Self ◽  
Good Image ◽  
Moral Improvement ◽  
The World ◽  
The Face ◽  
The Media ◽  
The Universe

Religion is a belief in the existence of a supernatural power who created and controls the universe. These days, Islam is often associated with terrorism so as to create Islamophobia. Distortion of information by the media decrease the good image of Islam. These days, many acts of terrorism going on in the world, but if not too highlighted if terrorists are not Muslims. Many civilians have been killed in Palestine, Syria, Afghanistan, and other countries have been killed, but it is not too claimed to be an act of terrorism as well as acts of terrorism that occurred in western countries which incidentally is known culprit is Muslim. One of the ways that have a major impact is the need to be made regarding the rules of self-censorship licensed religious for the news media. Technical implementation of the self-censorship licensed religious use of risk management. The principle is prevention. Prevention of the media to present imbalance in the news much better benefits than giving punishment to the media which wrong in presenting the news. If self-censorship is implemented, not only the equal of news that will be obtained, but the moral improvement of mankind will be achieved, given the media is a tool that easily influence the human mind. Thus proved that the acts of terrorism that confront terrorist act of taking his religion is just a scapegoat in the group seemed to be the face of the religion. Key words: self-cencorship, religious, news, journalism, harmony

Theatre of the Absurd

2020 ◽  
Author(s):  
Michael Y. Bennett
Keyword(s):  
20Th Century ◽  
Albert Camus ◽  
Jean Genet ◽  
Radio Drama ◽  
Edward Albee ◽  
Harold Pinter ◽  
Eugene Ionesco ◽  
Avant Garde ◽  
Jean Paul ◽  
Theatre Of The Absurd

Coined and first theorized by BBC Radio drama critic Martin Esslin in a 1960 article and a 1961 book of the same name, the “Theatre of the Absurd” is a literary and theatrical term used to describe a disparate group of avant-garde plays by a number of mostly European or American avant-garde playwrights whose theatrical careers, generally, began in the 1950s and 1960s. Of the playwrights and writers (whether or not accurately) associated with this movement that has not been self-proclaimed, four were awarded Nobel Prizes in Literature: Samuel Beckett, Harold Pinter, Albert Camus, and Jean-Paul Sartre (who refused the award). Other major playwrights associated with the absurd are Edward Albee, Eugène Ionesco, and Jean Genet (among other important and minor playwrights). Often misconstrued as existentialist or nihilistic plays, they signaled the end of theatrical “modernism.” As such, some of these plays are considered among the most important and influential plays of the 20th century in their own right. As a group of plays, the Theatre of the Absurd, or known more casually as “absurd theater” or “absurd drama,” is widely considered, if not the most, certainly one of the most important theatrical movements of the second half of the 20th century. Besides leaving a treasure trove of important avant-garde plays, absurd drama and dramatists have left as possibly their greatest legacy, namely, that the tragicomic worldview of these plays has been subsumed by mainstream plays. Indeed, tragicomedy has become the default theatrical genre over the past five or so decades.

Bruno, Giordano (1548–1600)

2018 ◽  
Author(s):  
E.J. Ashworth
Keyword(s):  
Seventeenth Century ◽  
Memory Systems ◽  
Physical World ◽  
Human Mind ◽  
Direct Influence ◽  
Dominican Order ◽  
The World ◽  
Giordano Bruno ◽  
Scientific Worldview ◽  
The Universe

Giordano Bruno was an Italian philosopher of nature and proponent of artificial memory systems who abandoned the Dominican Order and, after a turbulent career in many parts of Europe, was burned to death as a heretic in 1600. Because of his unhappy end, his support for the Copernican heliocentric hypothesis, and his pronounced anti-Aristotelianism, Bruno has often been hailed as the proponent of a scientific worldview against supposed medieval obscurantism. In fact, he is better interpreted in terms of Neoplatonism and, to a lesser extent, Hermeticism (also called Hermetism). Several of Bruno’s later works were devoted to magic; and magic may play some role in his many books on the art of memory. His best-known works are the Italian dialogues he wrote while in England. In these Bruno describes the universe as an animate and infinitely extended unity containing innumerable worlds, each like a great animal with a life of its own. His support of Copernicus in La Cena de le ceneri (The Ash Wednesday Supper) was related to his belief that a living earth must move, and he specifically rejected any appeal to mere mathematics to prove cosmological hypotheses. His view that the physical world was a union of two substances, Matter and Form, had the consequence that apparent individuals were merely collections of accidents. He identified Form with the World-Soul, but although he saw the universe as permeated by divinity, he also believed in a transcendent God, inaccessible to the human mind. Despite some obvious parallels with both Spinoza and Leibniz, Bruno seems not to have had much direct influence on seventeenth-century thinkers.

Russian Existential Philosophy

2019 ◽  
pp. 119-133
Author(s):  
Teresa Obolevitch
Keyword(s):  
Conceptual Knowledge ◽  
The Other ◽  
Existential Philosophy ◽  
The World ◽  
Lev Shestov ◽  
The One ◽  
The Universe

Chapter 11 presents the concepts of Nikolai Berdyaev and Lev Shestov who highlighted the mysterious dimension of the whole of reality from the perspective of his existential philosophy. For Berdyaev the main feature of the universe is mystery because it is coherent with the capacity for free, unforced cognition. On the one hand, for Berdyaev the rationality of the world illustrates divine rationality, but, on the other, he stressed that conceptual knowledge does not capture the mystery of the world and specifically does not solve the problems of existence. Lev Shestov was one of the more radical opponents of the expression religious truths by means of exploiting philosophical terms, and separated faith from reason. At the same time, he did not so much deny science, as the field of rational activity, which is scientism.

scholarly journals BIG ART AND BIG POLITICS: WHY WINSTON CHURCHILL RECEIVED THE NOBEL PRIZE IN LITERATURE BEFORE ERNEST HEMINGWAY?

2020 ◽  
Vol 6(72) (3) ◽  
pp. 165-176
Author(s):  
A. P. Mashenko
Keyword(s):  
Ernest Hemingway ◽  
Vladimir Nabokov ◽  
Albert Camus ◽  
Nobel Committee ◽  
Boris Pasternak ◽  
Winston Churchill ◽  
Jean Paul ◽  
Number Of Factors ◽  
The World ◽  
Literary Process

The article attempts to solve one of the mysteries of the world literary process of the 20th century. The author explains the reasons for the unusual choice of the Nobel Committee, which presented the outstanding British politician Winston Churchill in 1953 with the prize in literature, preferring him to such recognized masters as Ernest Hemingway, John Steinbeck, Albert Camus, Jean-Paul Sartre, Boris Pasternak, Mikhail Sholokhov, Vladimir Nabokov, Jorge Luis Borges, Jerome Salinger.According to the researcher, the choice of the Nobel Committee was determined by a number of factors: Churchill’s undoubted literary talent, manifested, however, first of all, in historical and memoir literature; the vast artistic legacy created by Churchill in these genres; outstanding public speaking skills of a British politician; charisma and political authority of his personality, as well as the circumstances of his life.Winston Churchill’s political, literary, and journalistic heritage retains its significance today, and his participation in the 1945 Yalta Conference lends the study a geographical proximity to Crimea. At the same time, the article allows for a specific historical example to analyze the decision-making mechanisms to award the most prestigious literary prize in the world.

scholarly journals DISTANCE LEARNING TO BREAK INTO GURU SHISHYA TRADITION

2015 ◽  
Vol 3 (1SE) ◽  
pp. 1-2
Author(s):  
Sangeeta Sharma
Keyword(s):  
Distance Learning ◽  
Human Mind ◽  
The World ◽  
Mind And Brain ◽  
The Universe

Nature brings before us a treasure of happiness in its thousands of colors, but this vibrant color of music has left its impact on the human mind and brain, it is beyond imagination. Music singing, playing and dancing are a coordinated form of the three arts. Presenting these three parts separately is to destroy the liveliness of music. Only by coordinated performance of these three organs does the person become self-centered after being cut off from all external conditions.Music is an art that integrates different sounds, through which the performance of emotions bring out interestingness, melody and beauty. Music is also related to tone and emotion. Music is present in every particle of the universe. The music is unlimited, untouched and uninterested. Scholars have considered music as the greatest means of attaining God. It has also proved that there is confusion, deviation in all the paths of the world. A person wanders into it, but music is the only medium that, while free from all thoughts, leads to the path of salvation. प्रकृति अपने हजारों रंगों में हमारे सामने खुशियों का खजाना लाती हैं, किंतु संगीत के इस चटकीले रंग ने मानव मन और मस्तिष्क पर अपना जो असर छोड़ा हैं, वह कल्पना से परे है। संगीत गायन, वादन तथा नृत्य तीनों कलाओं का समन्वय रूप है। इन तीनों अंगों को अलग-अलग प्रस्तुत करना संगीत की सजीवता को नष्ट करना हैं। इन तीनों अंगों के समन्वित प्रदर्शन से ही व्यक्ति समस्त बाह्यय परिस्थितियों से कटकर आत्मकेन्द्रित हो जाता है।संगीत विभिन्न ध्वनियों को समन्वित करने वाली वह कला है, जिसके द्वारा मनोभावों के प्रदर्शन में रोचकता, माधुर्य एवं सुन्दरता आती है। संगीत का संबंध स्वर तथा भावों से भी होता हैं। संगीत सृष्टि के कण-कण में विद्यमान हैं। संगीत असीमित, अछोर व अशेष है। विद्वानों ने संगीत को ईश्वर प्राप्ति का सबसे बड़ा साधन माना है। यह भी साबित कर दिया है कि संसार के सभी रास्तों में उलझाव है, भटकन है। व्यक्ति इनमें उलझ कर भटक जाता है, परंतु संगीत ही एक ऐसा माध्यम है, जो समस्त विचारों से मुक्त रखते हुए, मोक्ष के मार्ग तक पहुँचाता है।

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