An Overview of Albert Camus and the ‘Absurd’

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The Absurd (at least on Camus’s view) emphasizes “a fundamental disharmony” or “tragic incompatibility” in our finite existence. Camus ultimately argues that the Absurd is the product of a head-on collision between our seemingly universal human desire for objective order, meaning, and purpose in life and the bleak, indifferent, perhaps even soul-crushing “silence of the universe.” “The absurd is not in man nor in the world,” Camus writes, “but in their presence together…it is the only bond uniting them.”

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(Some) Economic Rights of the Individual

Original source: https://courses.lumenlearning.com/boundless-business/chapter/consumer-rights/

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Brute Facts: A Primer

There are, generally, two ways to explain a phenomenon: you can either describe what or who “brought it about” or you can describe it at a deeper, more fundamental level. These two approaches have sometimes been referred to as the ‘personal cause’ and the ‘non-personal cause,’ respectively. This bifurcation traces its origins back to Aristotle who originally described four distinct types of causes. But we won’t go into that here (instead, check out my post on Aristotle and the Four Causes). For our purposes, we just need to know that there are different ways of explaining a phenomenon and they are not synonymous.

Relevant video:

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Philosophers as Meta-Scholars

The philosopher is a meta-scholar.

    • What is a meta-scholar? A meta-scholar is one who understands, at a bare minimum, the fundamentals of a particular field of study or discipline (or historical enterprise or, most broadly, anything capable of being described, articulated, and/or analyzed — (e.g. any event, person, process, or object)).

      • The ‘fundamentals’ of a field of study or discipline refer to the sprawling mosaic of methodological rules, axiomatic and auxiliary operating assumptions, and normative and demarcating practices inherent to that field of study/discipline and its actively practicing members. Think of Lakatos’s ‘hard core’ or Kuhn’s ‘[dominant] paradigm.’

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