نویسندگان:
لیلا محمدی قطبه1 ، عباس یزدانی2 .1کارشناسی ارشد فلسفه دین، گروه فلسفه، دانشکده الهیات، دانشگاه تهران، تهران، ایران
2استاد فلسفه دین، گروه فلسفه، دانشکده الهیات، دانشگاه تهران، تهران، ایران
چکیده فارسی: این پژوهش در پی تبیین و ارزیابی مؤلفههای رنج وجودی انسان و ارتباط آن با خدا در اندیشۀ کامو و پیامدهای تربیتی و اخلاقی آن است. این مقاله با روش توصیفی_ تحلیلی در پی پاسخگویی به این پرسش است که کامو بهعنوان یک اگزیستانسیالیست نسبت به مؤلفههای رنج وجودی انسان چه رویکردی دارد؟ نتایج تحلیلها نشان میدهد که کامو این رنجها را عامل پوچی و بیمعنایی زندگی تلقی میکند و موطن اصلی این رنجها در دیدگاه الحادی او، غیبت و یا سکوت خداوند و بهتبع آن توجیهناپذیری ذاتی زندگی است که وضعیت متناقضی برای انسان در این مواجهه پدید میآورد. بااینحال، کامو انسان را با روشهای مختلفی به مبارزه علیه این رنجها و بیمعنایی حاصل از آن دعوت میکند و نوعی برنامۀ عملی به او میدهد که طغیان مهمترین عنصر این برنامه است.
The Components of Human Existential Suffering and their Relationship with God from Albert Camus’ Perspective
English Abstract: The present research seeks to explain and evaluate the components of human existential suffering and their relationship with God in Camus' perspective and itheir educational and moral consequences. This article, with a descriptive-analytical method, seeks to answer the question of what approach Camus, as an existentialist, has towards the components of human existential suffering. Our analysis revealed that Camus believes these sufferings cause absurdity and meaninglessness of life. In his atheistic view, the main source of these sufferings is the absence or silence of God. Accordingly, the inherent inexcusability of life creates a contradictory situation for humans in this encounter. However, Camus invites human to fight against these sufferings and their resulting meaninglessness in different ways and gives them a kind of practical plan in which rebellion is the most important element. Introduction Albert Camus is a famous French writer, existentialist and winner of the Nobel Prize for Literature, who depicted concepts such as death, alienation, and the emptiness of man in the world through the existentialist approach in his works. Camus considers these concepts a special kind of suffering, whose burden is on the shoulders of both existence and humans. In this view of existence, God has left humans in the world with His absence, but humans, in this situation, can choose rebellion instead of vanity and seek to create their own values. Can it be said that his perception of the sufferings of human existence is placed under his atheistic attitude? What are the criticisms of his interpretation of each of these sufferings? What is the place of ethics in Camus' worldview and the educational consequences of the outrageous ethics that he portrays? Regarding the literature and background of the research, we can refer to publications such as: "In search of which meaning; Criticism and review of Camus' view on the meaning of life" by Ali Fathi and "The meaning of life in Camus' view" by Mansour Nasiri and Muhaddeseh Sharifian, "A life worth living" by Robert Zaretsky, " From suffering to treasure: an analysis of three approaches to eduction role of suffering" by Zahra Asgari and "Camus and the Problem of Evil" by B. Mijuskovic. Methodology The current research is a theoretical and fundamental study which explains the components of existential suffering in Camus' atheistic view and their relationship with God and its educational and moral consequences through a descriptive-analytical method and examining the author’s works and library sources. For this purpose, we used the study, analysis and review of Camus' works as well as the works of those who wrote about his works. Results a) Special approach of existentialism towards frequent components of existential suffering; b) The approach of existentialism towards the universe and how humans relate to it; c) The approach of existentialism towards the place of belief in God. One of the most important components of existential suffering is the concept of death. In Camus' approach, death renders everything absurd, and the very concept of death itself is absurd in two ways: one is the conflict of our desire for immortality with our own mortality, and the other is that because Camus is influenced by the problem of evil, he considers death to be the absolute evil. (Hochberg, 1965: 95). Another component of existential suffering is alienation. Camus proposes alienation with concepts such as alienation and emptiness, alienation from the world, alienation from humans and alienation from oneself. In his view, alienation is the result of man's absurd encounter with the universe. Another component is the problem of absurdity, with which Camus begins the myth of Sisyphus, he developed the philosophy of absurdity with concepts such as absurdity and the inherent inexcusability of the world, the philosophical precedence of the question of absurdity, absurdity and human action against it. From his point of view, every philosophical problem of the ontological and epistemological type comes second to the question of meaning and, as a result, the value of life because every person must first answer the question whether life is worth living or it is absurd. (Camus, 1399: 17). Camus' claim that the question of the value of life is the most important philosophical question that precedes over other philosophical questions does not seem to be a narrow-minded claim because epistemological issues take precedence over the question of the value of life, because they help us find out if we are at all capable of understanding whether life is worth living or not (Kamber, 1385: 145). Camus considers three possibilities for God: The first case is that there is no God and mankind is alone in the struggle of existence, the second case is that God is silent before His creatures, and the third case is that God speaks only to certain chosen ones and brings them happiness and ignores others. According to Camus, if there is no God, it is clear that we must fight like Sisyphean against human suffering. On the other hand, if there is a god that put these sufferings on our shoulders, we must still fight against this irrational situation (Mioskevich, 1400: 191). However, it should be noted that Camus' approach to God is an empiricist and sensuous approach that deems any knowledge that results from a transcendental realm invalid, that is, he ignores other sources of knowledge, including reason, intuition, and revelation. Discussion and conclusion Camus considers death as one of the sufferings of existence, one of the elements of emptiness. We have shown in this article that Camus' view of death is rooted in his worldview and anthropology. By realizing the end of existence, and knowing the human nature and his main place in the world, we can rid ourselves of nothingness and emptiness. The immortality of the soul is possible by believing in the existence of God. A person's worldview and anthropology can answer this important philosophical question: "Is life worth living?". If a person has a theist attitude instead of an atheist attitude, death will regain its meaning and become a meaningful element of life with its educational consequences. The most important reason that Camus rejects the existence of God is the problem of evil, which Camus has not been able to solve for himself. Meanwhile, it must be said that philosophers and theologians have given many reasonable answers to the problem of evil. Among the most important of them is the answer based on the theodicy free will, which renders it reasonable for God to delegate full power to free agents to cause a significant difference to the world and human beings through their voluntary choices.