Detta är en skiss/anteckning/något-på-väg.
This is a draft/note/something-on-its-way.
It is important to remember this. Say what you want.
As written earlier on this blog about how Albert Camus describes the thinking of Martin Heidegger; here I cite the passage out of the Camus essay The Myth of Sisyphus where he writes about Heidegger.
This is an English translation. For me to read this essay in French – well, I don’t know French that well. In the Swedish translation the word ”bykymret” (The Constant Concern) is used instead of ”anxiety” (ångest; inte bestämd form ångesten) which is used in the English translation.
I don’t like using ”Anxiety” here. Probably, going back on my blog, ”Uncanny” and ”Uncanny-ness” (kuslighet) would be a better ”word” here. Or, as I am lost in translation (and probably somehow lost what the purpose for this text was from the beginning :) ) my list here can be used instead of ”Anxiety”.
Or maybe: The constant problem. The constant problem that causes anxiety. The constant problem without possibility to solve in all of your lifetime causes anxiety.
2 or 3-year old children drowned. Pushed away by war into another war, the war of surviving over the water. They did not survive. People found them washed ashore. And they are many, so many.
An eye for an eye. A tooth for a tooth.
Corruption. FIFA. UEFA. Volkswagen. The APA. Big Pharma. Big Data. UN. Russia. USA. Sweden. The EU. The financial crisis. [Young narcissistic men pushing themself up the ladder because they need dollar bills to eat, and they spit out all ethics. This happens again and again.] Phizer. Lundbeck. Merck. GlaxoSmithKline. AstraZeneca. Vattenfall. Gazprom.
SWE: Jag har ont i kroppen och jag har ont i själen. Sen har jag ont i min förlängda hand eftersom världen illusoriskt har blivit mindre och jag får all data om vad som händer i världen nästan direkt. Kropp, själ och världsklimatet som har blivit en del av mig.
The Constant Concern-ing.
The Constant Concern.
Det ständiga bekymret.
Die ständige Sorge.
Heidegger considers the human condition coldly and announces that that existence is humiliated. The only reality is “anxiety” in the whole chain of beings. To the man lost in the world and its diversions this anxiety is a brief, fleeting fear. But if that fear becomes conscious of itself, it becomes anguish, the perpetual climate of the lucid man “in whom existence is concentrated.” This professor of philosophy writes without trembling and in the most abstract language in the world that “the finite and limited character of human existence is more primordial than man himself.” His interest in Kant extends only to recognizing the restricted character of his “pure Reason.” This is to coincide at the end of his analyses that “the world can no longer offer anything to the man filled with anguish.” This anxiety seems to him so much more important than all the categories in the world that he thinks and talks only of it. He enumerates its aspects: boredom when the ordinary man strives to quash it in him and benumb it; terror when the mind contemplates death. He too does not separate consciousness from the absurd. The consciousness of death is the call of anxiety and “existence then delivers itself its own summons through the intermediary of consciousness.” It is the very voice of anguish and it adjures existence “to return from its loss in the anonymous They.” For him, too, one must not sleep, but must keep alert until the consummation. He stands in this absurd world and points out its ephemeral character. He seeks his way amid these ruins.
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