I am re-reading Camus’ Myth of Sisyphus, but it is not as I remember all those years ago. My first comment is that it is a product of its time. Even though some people still believe that without some inherent ‘higher’ meaning, chaos would ensue—the same who believe that atheists will behave this way and that anarchists will smash windows and resort to hedonism.
I think that Camus chose suicide because people at that time would have a ‘natural’ propensity to feel that a life without meaning would necessarily result in suicide. It’s especially humorous given that ostensibly there is no meaning. Of course, the larger question is why people appear to be hard-wired to search for meaning. Secondarily, even if there were some higher meaning, there would be no objective way to confirm it.
Back to reading… (less typing and more reading)
I finished the first section of Nozick‘s book—the Anarchy section—, and I am not in a better position than my past two posts. Nozick and Libertarians are obsessed with a normative, teleological world, where there is some objective, absolute truth and reality. I can’t argue whether there is some absolute truth, but I feel I can argue, like the God argument, there is no reason to believe that we can know what that truth is, absolutely.
I am still reading, having just finished chapter 5 of Nozick‘s Anarchy, State, and Utopia, and I am still concerned that he invokes normative morality and the invisible hand (even ignoring the religious implications of this) as de facto premises and without justification. He eviscerates so much, parsing so much finely, and he hamfistedly adopts these concepts without pause or discussion.
I’ve been reading Robert Nozick‘s Anarchy, State, and Utopia because it was recommended by Ian Shapiro. Although I am only about a quarter way through, and he seems to have tried to hit all the angles; unless I missed it, perhaps hits these bits later on.
He thoroughly raises issues and works to resolve them, but, as with Descartes with his Discourse, Nozick seems to exogenously accept certain aspects in an appeal to tradition sort of way. With Descartes, he stripped all belief in the truth of his senses, but then he injects God into the equation from out of nowhere. For Nozick, he just takes property and value as given.
I understand that the Western Enlightenment tradition has a thing for life, liberty, and property—especially Libertarians—, but these are just philosophical notions derived from nowhere. (Wittgenstein, stage left) That he uses utility theory instead of prospect theory as a foundation can be forgiven, but that is shaky ground, too.
And so it goes…