Living with absurdity: A Nobleman's guide.

In A Confession, a memoir of his philosophical midlife crisis, Tolstoy recounts falling into despair after coming to believe that his life, and for that matter all human life, is meaningless and absurd. Although Tolstoy's account of the origin and phenomenology of his crisis is widely regarded as il...

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Publicado en:Philosophy & Phenomenological Research Vol. 106; no. 3; pp. 612 - 634
Autor principal: Preston‐Roedder, Ryan
Formato: Artículo
Publicado: Wiley-Blackwell May2023
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Acceso en línea:Ver este registro en EBSCOhost
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        atl: Living with absurdity: A Nobleman's guide.
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        au: Preston‐Roedder, Ryan
        affil: Occidental College
      su:
        Absurd (Philosophy)
        Philosophy
        Tolstoy, Leo, graf, 1828-1910
        Truthfulness & falsehood
        Memoirs
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          Absurd (Philosophy)
          Philosophy
          Tolstoy, Leo, graf, 1828-1910
          Truthfulness & falsehood
          Memoirs
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        absurd
        faith
        meaning
        Tolstoy
      ab: In A Confession, a memoir of his philosophical midlife crisis, Tolstoy recounts falling into despair after coming to believe that his life, and for that matter all human life, is meaningless and absurd. Although Tolstoy's account of the origin and phenomenology of his crisis is widely regarded as illuminating, his response to the crisis, namely, embracing a religious tradition that he had previously dismissed as "irrational," "incomprehensible," and "mingled with falsehood" seems unpromising, at best. Nevertheless, I argue, Tolstoy's account of his response makes a valuable contribution to contemporary thought about the meaning and absurdity of life. I begin by drawing on classic discussions in the philosophical literature, and on Tolstoy's memoir, in order to characterize the problem of meaning and the problem of the absurd, and to clarify the relation between these problems. I then draw on Tolstoy's account of his response to his crisis in order to characterize a form of faith in our deepest values. I argue that such faith supplies one important part of the story concerning how we might respond to the problem of the absurd — a part that has been overlooked by more recent discussions of these issues.
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