The myth of Sisyphus
The Myth of Sisyphus —or Le Mythe de Sisyphe , its original French title—is a philosophical essay written by journalist, novelist, and Nobel laureate in Literature (1957) Albert Camus. It was first published in October 1942 by Éditions Gallimard. Like The Stranger and The Plague , it is one of Camus's major works and has been the subject of countless discussions.
Both The Stranger and The Myth of Sisyphus appeared on the same date, revealing to the public Camus's literary talent, capacity for theoretical reflection, and ethical sensitivity. The author also wrote plays, essays, fiction, and reviews. Through these mediums, he explored the richness and ambiguity of the human condition.
Origin of the myth of Sisyphus
The title of Camus's essay originates from—to use a redundant phrase—the myth of Sisyphus, a Greek king known for lying, deceiving, and manipulating the people of his kingdom . One day, he tricked Thanatos, the god of death, and, when he ended up in the underworld, he swindled the god Hades into reviving him and restoring his youth and beauty. After growing old, Sisyphus died again.
However, it wasn't Thanatos who came looking for him, but Hermes , the god of lies. The divine being took advantage of the old man's admiration to propose a deal. He led him to a hill and promised that if he could push a stone and make it stay put on the summit , he would make him an Olympian . The man accepted. Consequently, he spent all eternity pushing the rock.
Synopsis of The myth of Sisyphus
Divine punishment or metaphor for the philosophy of the absurd?
This work by Albert Camus is divided into four chapters and an appendix. As an idealist of the philosophy of the absurd, Camus sees Sisyphus as a passionate figure struggling against the irrational silence of the world. Thus, the text poses an interesting premise: if life is meaningless, why not invest it in doing what one truly loves? In this way, Camus's absurdism is not viewed negatively.
In fact, his philosophy lays the foundation for using absurdity as a tool to reinforce values such as freedom, solidarity, and mutual support among citizens. Initially, the structure of the work appears somewhat chaotic. However, Camus gradually reveals his principles, then presents the myth of Sisyphus and weaves his metaphors through it.
The comparison of modern man with the Greek king
The myth of Sisyphus exemplifies the iconography of the absurd hero: the man who succumbs to his passions and remains unconcerned with the profound meaning of existence. Ultimately, existence has no apparent meaning, so man shouldn't worry about something that either doesn't exist or won't affect his daily life.
In this sense, the absurd hero dedicates himself to never finishing anything, precisely because of the passion he feels for life and all that it entails, including negative experiences. If it seems paradoxical, it is because it is. The absurdity implicit in The Myth of Sisyphus demonstrates how he is master of his destiny , even while enduring divine punishment from the gods.
An analogy of suicide
A complementary interpretation to the one previously presented states that The Myth of Sisyphus deals with the value of life and the incessant and futile effort of humankind. As a consequence of such an insignificant existence, where the only thing that has value is what we create, the author asks: “Is there an alternative to suicide?”, also mentioning that: “There is but one truly serious philosophical problem: suicide.”
About the absurd man
Broadly speaking, this archetype proposed by Camus, whom he called "the absurd man," expresses the incongruity of the man who, even without understanding the world, constantly confronts this incomprehension . Regarding this, the author states: "The rebel does not deny the history that surrounds him and tries to assert himself within it. But he finds himself before it as the artist finds himself before reality; he rejects it without evading it. Not even for a second does he make it an absolute."
To explain his concept, Camus argues that accepting the absurd is the only alternative to the unjustifiable leap of faith demanded by religions and existentialism itself. The author's philosophy, in and of itself, does not promote quietism or passivity; on the contrary. According to Camus, Sisyphus experiences freedom when he finally manages to lift the boulder; that brief moment saves him from his suicidal fate.
About the Author
Albert Camus was born on November 7, 1913, in Mondovi, now Dréan, French Algeria. He began and completed his primary and secondary education thanks to a scholarship for the children of war victims. During this time, his teachers were the main influences on his philosophical readings, especially those of Nietzsche . Later, he graduated with a degree in Philosophy and Letters.
His doctoral thesis explored the relationship between classical Greek thought and Christianity, drawing on the writings of Plotinus and Saint Augustine. Camus began writing at a very young age. Later, he worked as a journalist for the Alger Républicain, where he published several articles analyzing the situation of Muslims in the Kabylie region . He was a staunch advocate for social justice and the working class.
Other books by Albert Camus
Novels
- L'Étranger — The Stranger (1942);
- The Plague — The Plague (1947);
- La chute — The fall (1956);
- La mort heureuse — Death Happy (1971);
- Le premier homme — The first man (1995).
Drama
- Caligula — Caligula (1944);
- Le malentendu — The misunderstanding (1944);
- L'Impromptu des philosophes — The impromptu of the philosophers (1947);
- L'état de siège — The state of siege (1948);
- Les justes — The just (1950).
Essay and non-fiction
- Métaphysique chrétienne et Néoplatonisme — Christian metaphysics and Neoplatonism (1935);
- Révolte dans les Asturies — Rebellion in Asturias (1936);
- L'envers et l'endroit — The reverse and the right (1937);
- Noces — Weddings (1938);
- Les Quatre Commandements du journaliste libre — The four commandments of a free journalist (1939);
- Le mythe de Sisyphe — The myth of Sisyphus (1942);
- Lettres à un ami allemand — Letters to a German friend (1943-1944);
- Neither victims, nor bourreaux — Neither victims nor executioners (1946);
- Pourquoi l'Espagne? —Why Spain? (1948);
- Le témoin de la liberté —The witness of freedom (1948);
- L'Hommerévolté — The rebel man (1951);
- The Living Desert (1953);
- Actuelles I, Chroniques — Actuales I, Chronicles (1944-1948);
- Actuelles II, Chroniques — Actuales II, Chronicles (1948-1953);
- Actuelles III, Chroniques algériennes — Actuales III, Chronicles of Algeria (1939-1958).