Absurdity – Maverick Philosopher

Countering the Absurd with an Argument from Desire: Preliminaries

Vito Caiati comments:

I have been thinking about your intriguing post in which you write: “For the absurd is not simply that which makes no sense; it is that which makes no sense, but ought to, or is supposed to. To say that life is absurd is not merely to say that it has no point or purpose; it is to say that it fails to meet a deep and universal demand or expectation on our part that it have a point or purpose.”

Does this intuitive, subtle yearning for purpose have some probative value with relation to large questions such as belief in God and, if so, how much? Does its existence reveal some innate need for an Ultimate Ground of meaning and purpose or can it be dismissed as a vain hope, a refusal by conscious beings to accept the chancy, hollow state of the world? Might it be one more ambiguous indicator that allows for either conclusion, leaving its evidential value as an open question?

Vito is asking the right follow-up questions. Here are five questions that his comments suggest to me.

Q1) Can one mount an argument from desire for the existence of God in which God serves as ultimate ground of meaning and purpose? Answer: Yes, of course. It's been done.

Q2) Is any such argument probative in the sense that it proves (demonstrates, definitively establishes) the existence of such a God? Answer: Not according to my metaphilosophy. For I maintain that there are no rationally compelling arguments for any substantive theses in metaphysics.

Q3) Despite the nonexistence of any probative arguments from desire, are there any such arguments that render reasonable the belief that there is a God who (among other services) serves as ultimate ground of meaning and purpose, and in particular, the meaning and purpose of human life? Answer: Yes.

Q4) Given an affirmative answer to (Q3), are there also arguments that render reasonable the belief there is no entity, whether classically divine or not, that can that serve as ultimate ground of meaning and purpose of human life and indeed the world as a whole? Answer: Yes.

Q5) Given affirmative answers to both (Q3) and (Q4), how should one proceed? Answer: it is up to the individual to decide, after careful consideration of the pros and cons of the issue, what he will believe. It is a matter of personal, free, decision. There is no algorithm, no objective decision procedure, that can decide the issue for you. The life of the mind and spirit, like life in general, is a venture and an adventure. You could say that a leap of faith is involved as long as it is understood that the leap is a calculated one made after the exercise of due doxastic vigilance. The decision is free but not arbitrary, in that it is guided by, but not determined by, reasons.

Of course I am not saying that the truth is a matter of free decision; I am saying that what one accepts as the truth, what one believes to be the truth, is a matter of free decision in a matter like the one before us.

But it all depends on whether I can make good on my claim that that are no rationally compelling arguments either for or against the existence of God.

I will conclude today's installment by nuancing something I said earlier. I now distinguish two sub-senses of the existential sense of 'absurd': (a) the absurd as that which exists, exists contingently, but has no cause, ground, reason, or purpose for its existence; (b) the absurd as that which is absurd in the (a)-sense, but also necessarily refers back to a demand, desire, or expectation on our part that it fails to satisfy. In the (b)-sense, the world, human life, whatever is judged to be absurd, ought, or is supposed to, or is expected to meet our demands for meaning and intelligibility but doesn't.

This is the sense of 'absurd' operative in Albert Camus' Myth of Sisyphus. For Camus, absurdity is rooted in the perceived discrepancy between demand and satisfaction, a demand that we ineluctably make and that the world appears unable to satisfy. There is a disconnect between the deep desire of the heart that 'it all make sense in the end' and the despairing belief that it does not make sense, that it is absurd in the (a)-sense. What constitutes the absurd sensibility so skillfully depicted in Camus' essay is not merely that the universe exists as a matter of brute fact, and is therefore existentially absurd in the (a)-subsense, but that the universe so exists and in so existing fails to satisfy an ineluctable exigency or demand that the best of us make, namely, the demand that it have a purpose, a final cause in Aristotelean jargon, and our lives in it.

I am distinguishing between the absurd sensibility, which is a feeling, mood, attitude that Camus had and some of us have, or rather a disposition occurrently to possess such a feeling, mood, attitude, on the one hand, and the property of being absurd in the (a)-subsense, on the other, a non-relational property such that, if the universe has it, it has it whether or not there are any beings like us who make demands or harbor expectations of intelligibility.

A Minor Correction Anent ‘Absurd’ with a Little Help from Mark Rothko

In a Substack entry I distinguished four senses of 'absurd,' the logico-mathematical, the semantic, the existential, and the ordinary. About the existential sense I had this to say:

3) Existential. The absurd as the existentially meaningless, the groundless, the brute-factual, the intrinsically unintelligible. The absurdity of existence in this sense of 'absurd' is what elicited Jean-Paul Sartre's and his character Roquentin's nausea. The sheer, meaningless, disgusting, facticity of the chestnut tree referenced in the eponymous novel, for example, was described by Sartre as de trop and as an unintelligible excrescence.

That's pretty good, but it leaves out an important nuance. In "A Case in Reason for God's Existence?" Joseph Donceel, S. J. points out that it is not enough for a thing to count as absurd in what I am calling the existential sense that it be meaningless or unintelligible. For the absurd is not simply that which makes no sense; it is that which makes no sense, but ought to, or is supposed to. To say that life is absurd is not merely to say that it has no point or purpose; it is to say that it fails to meet a deep and universal demand or expectation on our part that it have a point or purpose. Donceel:

No one calls decorative painting absurd, but many people feel that most modern painting is absurd, because they expect it to make sense for them, and it does not. We understand what is meant when people say of reality or of life that it does not make sense. But their claim that it is absurd implies that it should make sense, that they expect it to make sense. (God Knowable and Unknowable, ed. Roth, Fordham UP, 1973, p. 181.)

The decadent 'art' of Mark Rothko et al., which is presumably intended to be art and not mere wall decoration or ornamentation meant to add a splash of color to an otherwise drab room, reflects the absurdist sensibility of the post-modern era. Healthy folk — as opposed to neurotic 'transgressive' NYC hipsters — find it absurd because it defeats their expectation that art should 'mean something' not just in the sense of representing something, but in the sense of representing something that inspires and uplifts and is beautiful in the Platonic sense that brackets (encompasses) the Good, the True, and the Beautiful.

At the opposite end of the spectrum there is kitsch, the king of which is Thomas Kinkade. Bang on the hyperlink to see samples of his work. I am not for kitsch, but I will take it over the decadent stuff. It is less fraying of the fabric of civilization. At the present time, the anti-civilizational forces are on the march and in dire need of stiff-necked opposition. But now I am straying into aesthetics about which I know little. But that doesn't stop me since, as you know, one of my mottoes is:

Nescio, ergo blogo.

Colander Girl

With apologies to Neil Sedaka, Calendar Girl.

A 'pastafarian' idiot was allowed to wear a colander in an official DMV photo in the Commonwealth of Massachusetts. Bring on the hoodies, the sombreros, the ski masks . . . . Story here.

Does this have anything to do with the decline of the West? Something. It is just another little indication of the abdication of those in positions of authority. A driver's license is an important document. The authorities should not allow its being mocked by a dumbass with a piece of kitchenware on her head. But Massachusetts is lousy with liberals, so what do you expect? A liberal will tolerate anything except common sense and good judgment.

A penne for her thoughts as she strains to find something to believe in. If only she would use her noodle.

Four Senses of ‘Absurd’

Clarity will be served if we distinguish at least the following senses of 'absurd.' The word is from the Latin surdus, meaning deaf, silent, or stupid. But etymology can take one only so far and is no substitute for close analysis. And beware the Dictionary Fallacy.

1) Logico-mathematical. The absurd is the logically contradictory or self-contradictory or that which entails a logical contradiction. Absurdity in this sense attaches to propositions or sets of propositions. A reductio ad absurdum proof, for example, is a reduction to a contradiction. It is a way of indirectly proving a proposition. One assumes its negation and then derives a logical contradiction thereby proving the proposition.

2) Semantic. The absurd as the linguistically meaningless. Meaningful words can be strung together in meaningless ways, or meaningless words can be strung together. Example of the first: "Quadruplicity drinks procrastination." (Russell) Example of the second: "The slithy toves did gyre and gimble in the wabe." (Lewis Carroll). There is nothing syntactically or logically wrong with these sentences.

3) Existential. The absurd as the existentially meaningless, the groundless, the brute-factual, the intrinsically unintelligible. The absurdity of existence in this sense of 'absurd' is what elicited Sartre's and Roquentin's nausea. The sheer, meaningless, disgusting, facticity of the chestnut tree referenced in the eponymous novel, for example, described by Sartre as de trop and as an unintelligible excrescence.

4) Ordinary. The absurd as the manifestly false. To be precise, 'absurd' as it is mostly used in standard English by non-philosophers refers to that which is both factually false and manifestly false. "Pelosi's assertion that there is no border crisis is absurd!" In other words, Pelosi's assertion is factually false, and plainly so. What is manifestly false as a matter of fact needn't be logically or semantically objectionable.

Item for further rumination: In Christianity construed along Kierkegardian lines, the apparent absurdity of human existence is redeemed by the Higher Absurdity of the God-Man on the cross.

Cultural note: the hipster depicted below is a parody of the beatniks of the late 'fifties and early 'sixties. It is what Joe Average imagined an 'existentialist' must look like: a goateed cat with a beret, dressed in black, smoking a cigarette, preferably a Gitane or an unfiltered Gaulois.

Autobiographical addendum: Things didn't work out with an early girlfriend. She complained that I was an 'existentialist' who was "down all the time." I did read a lot of Camus and Sartre in those days, but my favorite existentialists were the Dane, Kierkegaard, and the Russian, Nicholas Berdyaev. Lev Shestov came later. Karl Jaspers and Martin Heidegger are only loosely classifiable as existentialists.