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existential angst that emerges between the human desire to find meaning in
of nature. Camus’ idea of a hero is a person that can overcome this desire for
Sisyphus of Greek myth are heroes in this regard, and that they can maintain
their dignity in such horrible circumstances means that everyone else can
too. Samuel Beckett’s Waiting for Godot, however, does not have any
and Estragon to remain waiting for Godot can be expressed within Camus’
questions that the protagonists have, while at the same time it appears that
Godot cannot provide any answers – Godot is analogous to the desire for
teleological meaning that cannot exist. Now, Beckett wrote his play after
Camus published his works, so the insistence of Vladimir and Estragon to wait
for Godot shows that either they disagree with the course of action
prescribed by Camus, or that such action does not lead to the dispelling of
existential angst. The problem, finally, is not recognizing that life may not
have any normative values but how to accept that conclusion. If the endings
of The Stranger and Waiting for Godot are compared, Camus is much more
optimistic about humanity’s prospects at overcoming the feeling of absurdity
free will and morality which can be seen as mutually consequent from the
definition of good and evil as something like ontological descriptors – the two
terms are instead only human inventions that arise out of a belief in a
that there is a humanistic God who does not let bad things happen to good
them (they can exercise no actual moral agency). Since the traditional Judeo-
bad choice, a world that is both moral in this sense and deterministic is
to say that the good and bad of an event is simply the interpretation that a
also all-powerful and all-knowing should design a world that is all-good in his
perspective. If one insists that a God made this morally troubled world, and
philosophical stance is his rejection of the existence of free will. Free will, like
preempted. People will act as they are required to act by the machinations of
the world. A person may believe that they control their actions, but this sense
monistic i.e. the world is only one substance – for this substance to be self-
words, even thought (in the sense of being a causal agent) has to be
consistent with the world, and the only way for it to be so is to be caused by
an event in the world – so, no one can exercise their free will upon the world.
The only vestige of the idea of free will that can remain is the attribution or
perspective that one applies to their life. Spinoza believed that this is all that
world and appreciate its irrepressibility, they will not feel guilt over things
that they have no control over. This latter point holds applicability even in a
sense, because a point of much existentialist writing is that there is very little
death of Maman, his murder of the Arab, and his condemnation to death. As
about the son who was clubbed to death by his sister and mother who did not
recognize him (they commit suicide upon finding out), he comments that the
event “was completely natural” and the son “pretty much deserved what he
got [because] you should never play games” (80) since the mother and sister
merely did what they thought was rational – everything was mere cause and
effect. Furthermore, Mersault later states: “What would it matter if [the prison
priest] were accused of murder and then executed because he didn’t cry at
his mother’s funeral? Salamano’s dog was worth just as much as his wife. The
little robot woman was just as guilty as the Parisian woman Masson married,
or as Marie…” (121). Worth, guilt, and virtue (in crying) are moral
machinery” (109) that is the world and “we’re all elected by the same fate”
(121) of death, whether that comes about from this or that sequence of
is no tragedy, and even the guilty verdict for Mersault is predictable – for
testimony that he killed “because of the sun” (103), since there is no reason
to believe this claim. That the judge, prosecutor, and jurists declaring
Mersault guilty may have been morally wrong is inanely irrelevant - “an
crushing accusations against a guilty man” (100). Such is the nature of the
world – “familiar paths traced in summer skies could lead as easily to prison
as to the sleep of the innocent” (97). Nothing is good or evil by nature, so it
should come as no surprise that a seemingly good thing leads to bad, and
vice-versa.
The world in The Stranger is, then, absolutely absurd in a moral sense
but this moral perspective is what Mersault has to shed by the end of the
seemingly amoral, the finality of his condemnation and his conversation with
the priest causes Mersault to have a short crisis where he realizes that he has
not fully embraced the Spinozan ethic. He speaks of “the whole absurd life I’d
lived” (121) – by calling his life absurd, he is referring to its moral quality, not
its “elegant” logical necessity that Spinoza believed people must accept to
achieve a sense of peace. His outburst, however, “that blind rage had washed
me clean, rid me of hope; for the first time, in that night alive with signs and
much like myself—so like a brother, really—I felt that I had been happy and
that I was happy again” (123). Mersault rids himself of hope, an irrational
desire, to accept the amoral character of the world and his happiness reflects
the absurd). Camus’ reveals the mantra of his existentialist philosophy in this
passage, and it echoes his interpretation of the moral of the Sisyphus myth –
not have a resolution in the same sense as The Stranger. Basically, Vladimir
and Estragon just wait for Godot over two acts, and the dialogue mostly
reveals how and why the two got to where they are. Some sections of the
Vladimir, “Use your intelligence, can’t you?” and Vladimir responds, “I remain
in the dark” (13). The two cannot make their angst intelligible; it is genuinely
fundamentally amoral, and happiness can come from recognizing this, but it
towards Nature;” but, “We’ve tried that” (71). A Spinozist might respond,
“Well, try harder,” but this does not answer the underlying critique. The view
certainly have different tastes if they want to. To be sure, the ability to be
not have this predisposition, then they should not be forced to change their
being without sufficient cause. It is true that the kinds of people who Camus
considered a “monster” (102) by many of those around him. The reason that
intentions, but Mersault also does not appreciate others. Mersault’s seeming
flaws do not defeat Camus’ or Spinoza’s beliefs, but they reveal the serious
arrives and “he does nothing” (106) anyways. What matters is not the futility
of the action (the very term is meaningless in a deterministic world), but the
perspective rather than a solution makes the overall lack of plot development
in Waiting for Godot more comprehendible. Vladimir and Estragon may never
be totally happy with their condition, as a Spinozan might be, but they still
affirm life because they wait for Godot, if the act is seen as the end in itself.
the regular but discontinuous affection Vladimir and Estragon feel for each
other. The waiting keeps the two distanced from the kind of life that others
live, one governed by the mechanics of power. For example, Pozzo and Lucky
Darwin, Hegel and, back again, to Spinoza), this dynamic playing out of “will
be accepted? Because, it also seems natural to abhor the way that Lucky is
treated, and the fact that the whole relationship could be allowed to exist in
the first place. True, the situation is uncontrollable and so Spinoza would say
one has to learn to live with it – he, by no means, would say one should
support the idea, since support/dissent are rational ideas, but finding the idea
point though, even if the feeling will have no effect on the world. Just because
particular idea. The notion of being is far more static than the notion of
regardless of whether the feeling has any effect on the world – not
don’t care about Mersault’s suffering). Says Vladimir: “The tiger bounds to
the help of his congeners without the least reflection, or else he slinks away
into the depths of the thickets. But that is not the question. What are we
doing here, that is the question. And we are blessed in this, that we happen
to know the answer. Yes, in this immense confusion one thing alone is clear.
We are waiting for Godot to come—“ (91). Moral consequences (such as those
of the tiger’s actions) are meaningless, but moral understanding may define
what humans are – Godot, being someone who can provide answers,
“nothing to be done” (2). They differ however on how people should interpret
this fundamental restriction. Camus names absurdity as the belief that people
can effect their (moral) will upon the world, a belief that is consistently
overturned by the world. To get away from absurdity, Camus embraces the
rational, adopting the “will” of the world over our own. Beckett recognizes
this direction of possibility, but does not follow it because part of our own
worthy that it should define existence (baldly, this is what Spinoza and
be mostly unhappy, and unfulfilled. The absurd hope of Godot’s arrival is not