Search results for 'absurdity' (try it on Scholar)

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  1.  3
    Meditations Leibnitziennes, Meaning Vagueness & Haig Absurdity (1965). Ph Ilosophi Cal Abstracts. American Philosophical Quarterly 2 (2).
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  2. Stewart Duncan (2016). Hobbes on Language: Propositions, Truth, and Absurdity. In A. P. Martinich & Kinch Hoekstra (eds.), The Oxford Handbook of Hobbes. Oxford University Press 57-72.
    Language was central to Hobbes's understanding of human beings and their mental abilities, and criticism of other philosophers' uses of language became a favorite critical tool for him. This paper connects Hobbes's theories about language to his criticisms of others' language, examining Hobbes's theories of propositions and truth, and how they relate to his claims that various sorts of proposition are absurd. It considers whether Hobbes in fact means anything more by 'absurd' than 'false'. And it pays particular attention to (...)
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  3.  49
    Joe Mintoff (2008). Transcending Absurdity. Ratio 21 (1):64–84.
    Many of us experience the activities which fill our everyday lives as meaningful, and to do so we must (and do) hold them to be important. However, reflection undercuts this confidence: our activities are aimed at ends which are arbitrary, in that we have reason to regard our taking them so seriously as lacking justification; they are comparatively insignificant; and they leave little of any real permanence. Even though we take our activities seriously, and our everyday lives to be important, (...)
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  4.  27
    Rouven Porz & Guy Widdershoven (2011). Predictive Testing and Existential Absurdity: Resonances Between Experiences Around Genetic Diagnosis and the Philosophy of Albert Camus. Bioethics 25 (6):342-350.
    Predictive genetic testing may confront those affected with difficult life situations that they have not experienced before. These life situations may be interpreted as ‘absurd’. In this paper we present a case study of a predictive test situation, showing the perspective of a woman going through the process of deciding for or against taking the test, and struggling with feelings of alienation. To interpret her experiences, we refer to the concept of absurdity, developed by the French Philosopher Albert Camus. (...)
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  5.  52
    John N. Williams (2006). Wittgenstein, Moorean Absurdity and its Disappearance From Speech. Synthese 149 (1):225 - 254.
    G. E. Moore famously observed that to say, “ I went to the pictures last Tuesday but I don’t believe that I did” would be “absurd”. Why should it be absurd of me to say something about myself that might be true of me? Moore suggested an answer to this, but as I will show, one that fails. Wittgenstein was greatly impressed by Moore’s discovery of a class of absurd but possibly true assertions because he saw that it illuminates “the (...)
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  6.  62
    John N. Williams (1998). Wittgensteinian Accounts of Moorean Absurdity. Philosophical Studies 92 (3):283-306.
    (A) I went to the pictures last Tuesday but I don’t believe that I did (1942, p. 543) or (B) I believe that he has gone out. But he has not (1944, p. 204) would be “absurd” (1942, p. 543; 1944, p. 204). Wittgenstein’s letters to Moore show that he was intensely interested in this discovery of a class of possibly true yet absurd assertions. Wittgenstein thought that the absurdity is important because it is “something similar to a contradiction, (...)
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  7.  10
    Guillermo Badia (forthcoming). A Lindström-Style Theorem for Finitary Propositional Weak Entailment Languages with Absurdity. Logic Journal of the IGPL.
    Following a result by De Rijke for modal logic, it is shown that the basic weak entailment model-theoretic language with absurdity is the maximal model-theoretic language having the finite occurrence property, preservation under relevant directed bisimulations and the finite depth property. This can be seen as a generalized preservation theorem characterizing propositional weak entailment formulas among formulas of other model-theoretic languages.
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  8.  26
    Elisa Aaltola (2010). Animal Ethics and the Argument From Absurdity. Environmental Values 19 (1):79-98.
    Arguments for the inherent value, equality of interests,or rights of non-human animals have presented a strong challenge for the anthropocentric worldview. However, they have been met with criticism.One form of criticism maintains that,regardless of their theoretical consistency,these 'pro-animal arguments' cannot be accepted due to their absurdity. Often, particularly inter-species interest conflicts are brought to the fore: if pro-animal arguments were followed,we could not solve interest conflicts between species,which is absurd. Because of this absurdity, the arguments need to be (...)
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  9.  58
    Daniel Shaw (1985). Absurdity and Suicide. Philosophy Research Archives 11:209-223.
    Camus’ central thesis in The Myth of Sisyphus is that suicide is not the proper response to, nor is it the solution of, the problem of absurdity. Yet many of his literary protagonists either commit suicide or are self-destructive in other ways. I argue that the protagonists that best live up to the characteristics of the absurd man that Camus outlines in the Myth uniformly either commit suicide or consent to their destruction by behaving in such a manner as (...)
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  10.  11
    Sean Derek Illing (2014). Camus and Nietzsche on Politics in an Age of Absurdity. European Journal of Political Theory:1474885114562977.
    This article examines the significance of Friedrich Nietzsche to Albert Camus’ concepts of absurdity and revolt. It rests on three related claims. First, that Nietzsche’s critique of metaphysics is the point of departure for Camus’ absurdist inquiries. Second, that Camus’ philosophy of revolt is informed in crucial ways by Nietzsche’s views on the sources of moral and intellectual authority in the modern world. Finally, that Camusian revolt is an attempt to deal with the political crisis of foundationalism in a (...)
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  11.  60
    Bob Plant (2009). Absurdity, Incongruity and Laughter. Philosophy 84 (1):111-134.
    In "The Myth of Sisyphus", Camus recommends scornful defiance in the face of our absurd, meaningless existence. Although Nagel agrees that human life possesses an absurd dimension, he objects to Camus' existentialist 'dramatics'. For Nagel, absurdity arises from the irreducible tension between our subjective and objective perspectives on life. In this paper I do two things: (i) critically reconstruct Camus' and Nagel's positions, and (ii) develop Nagel's critique of Camus in order to argue that humour is an appropriate response (...)
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  12.  10
    Thiago Rodrigues (2014). Melancholy and Nausea: From Destiny as the Basis of Tragic Character to Existential Absurdity. Trans/Form/Ação 37 (2):185-196.
    A partir da perspectiva intelectualista grega, na qual o dualismo entre corpo e alma requer o primado do discurso racional [lógos] em detrimento do páthos filosófico, busca-se com este artigo associar a noção de "desmedida" [hybris] com a noção de melancolia. Essa associação ganha ainda mais relevo, quando a aproximamos da interpretação de Simone Weil para o poema épico de Homero, a Ilíada. Se essa aproximação se justifica, então é patente a aproximação entre o caráter trágico que o destino adquire, (...)
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  13.  15
    Charles Sayward & Stephen H. Voss (1972). Absurdity and Spanning. Philosophia 2 (3):227-238.
    On the basis of observations J. J. C. Smart once made concerning the absurdity of sentences like 'The seat of the bed is hard', a plausible case can be made that there is little point to developing a theory of types, particularly one of the sort envisaged by Fred Sommers. The authors defend such theories against this objection by a partial elucidation of the distinctions between the concepts of spanning and predicability and between category mistakenness and absurdity in (...)
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  14.  19
    Ed L. Miller (1997). At the Centre of Kierkegaard: An Objective Absurdity. Religious Studies 33 (4):433-441.
    No one doubts that for Kierkegaard's definition of Christian faith one should look to the "Concluding Unscientific Postscript." The contention of this paper is that within the Postscript, most have looked in the wrong place. The well-known definition that is usually cited is actually a definition of Socratic or religious faith, and the definition of specifically Christian faith, given a few pages later, represents an existential intensification, which moves from an 'objective uncertainty' to an 'objective absurdity'. This latter definition (...)
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  15.  14
    Sergei P. Odintsov (2006). Absurdity as Unary Operator. Poznan Studies in the Philosophy of the Sciences and the Humanities 91 (1):225-242.
    It was shown in the previous work of the author that one can avoid the paradox of minimal logic { ϕ , ¬ ϕ } ¬ ψ defining the negation operator via reduction not a constant of absurdity, but to a unary operator of absurdity. In the present article we study in details what does it mean that negation in a logical system can be represented via an absurdity or contradiction operator. We distinguish different sorts of such (...)
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  16.  6
    Peter Zinkemagel (1967). A Note on 'Scepticism and Absurdity'. Inquiry 10 (1-4):317-320.
    In ?Scepticism and Absurdity? (Inquiry, Vol. 7, No. 2) Ingemund Gullvag concludes that recent attempts to counter scepticism have failed. It is suggested that where the attempts Gullvåg investigates are complex theories of a sociological and linguistic?psychological nature, we need only refer to a simple and inspectable fact of language to counter scepticism.
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  17.  2
    Michael Keren (2012). Absurdity and Revolt in Cormac McCarthy's The Road. Phaenex 7 (1):221-243.
    Camus’ notions of absurdity and revolt remain relevant today, especially with respect to very recent developments in the growing role of electronic and digital mass media. Cormac McCarthy’s 2006 novel The Road , describing a father and child’s journey after the world as we know it has been destroyed, is used to highlight the nature of absurdity and revolt in their updated early 21 st century version.
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  18. H. Gene Blocker (2012). Metaphysics and Absurdity. Upa.
    Blocker argues that the literary problem of absurdity is basically a metaphysical problem of being, focusing on the metaphysical distinction of being as essence and being as existence. This book compares philosophical prose with the fiction writing of four major absurdist writers—Camus, Sartre, Ionesco, and Beckett.
     
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  19.  49
    John N. Williams (1994). Moorean Absurdity and the Intentional 'Structure' of Assertion. Analysis 54 (3):160 - 166.
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  20.  4
    Bernard Reginster (2016). Affirmation and Absurdity. Philosophy and Phenomenological Research 92 (3):785-791.
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  21. Claudio de Almeida (2007). Moorean Absurdity : An Epistemological Analysis. In Mitchell S. Green & John N. Williams (eds.), Moore's Paradox: New Essays on Belief, Rationality, and the First Person. Oxford University Press
     
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  22.  74
    K. Baier (1954). Contradiction and Absurdity. Analysis 15 (2):31 - 40.
  23.  82
    Duncan Pritchard (2010). Absurdity, Angst, and the Meaning of Life. The Monist 93 (1):3-16.
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  24. Steven Luper (1992). The Absurdity of Life. Philosophy and Phenomenological Research 52:1-17.
  25. Herbert Hochberg (1965). Albert Camus and the Ethic of Absurdity. Ethics 75 (2):87-102.
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  26.  92
    Steven Luper-Foy (1992). The Absurdity of Life. Philosophy and Phenomenological Research 52 (1):85-101.
  27. Mitchell Green (2007). Moorean Absurdity and Showing What's Within. In Mitchell S. Green & John N. Williams (eds.), Moore's Paradox: New Essays on Belief, Rationality, and the First Person. Oxford University Press
    Earlier versions of this paper were presented at the University of Virginia and at Texas A&M University. I thank audiences at both institutions for their insightful comments. Special thanks to John Williams for his illuminating comments on an earlier draft. Research for this paper was supported in part by a Summer Grant from the Vice Provost for Research and Public Service at the University of Virginia. That support is here gratefully acknowledged.
     
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  28. G. Weiss (1995). Ambiguity, Absurdity, and Reversibility: Responses to Indeterminacy. Journal of the British Society for Phenomenology 26:43-51.
     
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  29.  19
    Dallas Willard (1973). The Absurdity of Thinking in Language. Southwestern Journal of Philosophy 4 (1):125-132.
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  30.  25
    Quentin Smith (1991). Concerning the Absurdity of Life. Philosophy 66 (255):119 - 121.
  31.  50
    Kai Nielsen (1958). Is "Why Should I Be Moral?" An Absurdity? Australasian Journal of Philosophy 36 (1):25 – 32.
  32.  7
    W. B. K. (1966). The Wine of Absurdity. Review of Metaphysics 20 (1):162-162.
  33.  9
    Tim Miles (2012). The Argument From Absurdity: A Dialogue Between an Atheist and Believer. Think 11 (30):93-101.
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  34.  37
    Edzard Ernst (2009). Complementary and Alternative Medicine: Between Evidence and Absurdity. Perspectives in Biology and Medicine 52 (2):289-303.
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  35.  30
    Marjorie Grene (1979). Comment on Desmond Clarke, "Teleology and Mechanism: M. Grene's Absurdity Argument". Philosophy of Science 46 (2):326-327.
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  36.  21
    Kenneth Itzkowitz (2005). The Absurdity of Faith in the "Preliminary Expectoration" of Kierkegaard's Fear and Trembling. Studies in Practical Philosophy 5 (1):3-17.
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  37.  10
    Paul S. MacDonald (1997). The Absurdity of the Paranormal. Cogito 11 (1):33-38.
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  38.  4
    Thomas C. Anderson (1977). The Rationalism of Absurdity: Sartre and Heidegger. Philosophy Today 21 (3):263-272.
  39.  25
    William S. Cobb (1973). Anamnesis: Platonic Doctrine or Sophistic Absurdity? Dialogue 12 (4):604-628.
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  40.  1
    J. Harley Chapman (1996). Critical Reflections on Absurdity, Ultimate Explanation and Mystery in Hardwick's Events of Grace. American Journal of Theology and Philosophy 17 (3):265 - 278.
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  41.  19
    Jeffrey G. Sobosan (1974). Time and Absurdity in Samuel Beckett. Thought: A Journal of Philosophy 49 (2):187-195.
  42.  8
    Kenneth Itzkowitz (2005). The Absurdity of Faith in The. Studies in Practical Philosophy 5 (1):3-17.
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  43.  18
    Ingemund Gullvåg (1964). Scepticism and Absurdity. Inquiry 7 (1-4):163-190.
    Analytic rejections of extreme traditional views, especially scepticism, as ?absurd? in some sense of violating ?rules? of discourse, arc considered. References to linguistic and pragmatic rules are discussed and found inadequate as bases for rejecting scepticism. References to logical principles alone are found to lead into scepticism. The claim that epistemology and scepticism take for granted an inadequate theory of words like ?know?, or ?knowledge?, as descriptive predicates, is considered. Alternatives, construing such words as appraisive or performative, are discussed, but (...)
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  44.  8
    Douglas Odegard (1966). Absurdity and Types. Mind 75 (297):97-113.
  45.  3
    E. D. L. Miller (1997). At the Centre of Kierkegaard: An Objective Absurdity. Religious Studies 33 (4):433-441.
    No one doubts that Kierkegaard's Concluding Unscientific Postscript is one of the most important, one of the most artistically contrived, and certainly one of the wittiest works in the history of philosophy. Further, the Postscript has often been accorded a kind of centrality in the Kierkegaardian corpus. Kierkegaard himself seems to have assigned it some such role. He informs the reader in the ‘First and Last Declaration’ that he originally intended the Postscript to be his last word before retiring from (...)
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  46.  12
    Gail Weiss (1993). Ambiguity, Absurdity, And Reversibility. Bulletin de la Société Américaine de Philosophie de Langue Française 5 (1):71-83.
  47.  11
    Daryl J. Wennemann (1996). From Absurdity to Decision. Proceedings of the American Catholic Philosophical Association 70:105-120.
  48.  10
    George Englebretsen (1975). Trivalence and Absurdity. Philosophical Papers 4 (2):121-128.
  49.  4
    Jerry L. Curtis (1972). The Absurdity of Rebellion. Man and World 5 (3):335-348.
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  50.  2
    Haig Khatchadourian (1965). Vagueness, Meaning, and Absurdity. American Philosophical Quarterly 2 (2):119 - 129.
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