Libraire Gallimard Essay

With flock nowadays trying find the meaning of their existence and the trustworthy way to live, wizard can understand why on that point would be confusion among the members of fraternity since there will, inevitably, exist differences and approaches on how to find the coiffures hotshot is looking for. Yet we t destroy to inhume the basics and focus on the outside, on the universe and let some other people dictate how we atomic number 18 supposed to live our lives and who we are supposed to be. I, on the other hand, imagine that existentialism is the only way to truly live ones deportment.To live is to hold the reigns and refuse to let other people fructify how you must act. Quoting one of the passages from the book by Albert Camus entitled The Stranger With cobblers last so near, Mother must have felt like individual on the brink of freedom, ready to start vitality all everywhere again. No one, no one in the world had any justifiedly to weep for her. And I, too, f elt ready to start life all over again. It was as if that great rush of anger had washed me clean, emptied me of hope, and, gazing up at the dark sky spangled with its signs and stars, for the firsttime, the first, I laid my boldness open to the benign indifference of the universe. To feel it so like myself, indeed, so brotherly, made me realize that Id been happy, and that I was happy still. The supporter in the novel clearly demonstrates the basic idea of existentialismwhere piece is free and is the author of his life and his decisions help shape his destiny, personality and where his life will lead him a man who is free also asserts himself and does non conform and is against totality or the collectivity or any unravelency to depersonalization. (Copleston 22). The helper, in the end, realized the indifference of the cosmos and accepted the accompaniment that in the end, there is no meaning and letting ones care (for how other people see him) control him entraps him in the label that is unhappy when in fact he was happy all along. With these tendencies, it is not surprising that individuals themselves forget how to live and concentrate on pleasing others by living by the terms that are imposed by other people.In the novel, The Stranger, the sensation was on trial for the murder of a manwhat condemned him in the end was not the murder itself however for the fact that he refused to show sorrow at his mothers wake, which is absurd. Yet, if we think about it, in principle, those situations tend to happen, from simple gossip of ordinary people to the accusations hurled by powerful figures in the government.People tend to set a definition of good or evil, what is socially acceptable and what is not the tendency is that people are detain by these set definitions whereas in the total schema of things, life and the world itself is meaningless. There is no real definition since definition itself is manmade. In the end, the adept realized that he was happy and he was free despite the fact that other people have defined him as a stony murderer and an indifferent son.Most of us tend to take into servant how other people see us how we fit in our society and refuse to be ostracized and be different example is the wake of the protagonists mother in the novel. In a wake of a loved one, one is expected to show remorse. If one fails to do so, one is automatically branded negatively. If one would let go of these cares and live life according to their definition, one can be happier and can truly live.What is contentment or being alive for us will and must be defined by none other than ourselves for if we let other people set the standards for happiness and living, it is not our happiness and life but theirs. Of course, one must never see existentialism as an vindication to murder a man or commit a hurtone should always remember that even if existentialists would live life by their own definitions, these people are still principled people and answer to themselves.Works CitedCamus, Albert. The Stranger. France Libraire Gallimard, 1943. Copleston, F. C. Existentialism. Philosophy Vol. 23, (1948) 19-37.