The NEED FOR Personal Independence And Free Will Idea Essay

The plague in Oran is seen as a push that has been continually restricting and getting rid of the liberty of its inhabitants through its oppressive mother nature and the frequent state of fear and hazard that the people on Oran must live with on a daily basis. A stark compare has been proven between the closely plague stricken town and the original dull and monotonous town characterized by its booming business industry, a contrast that has become more prominent as the plague advanced. Whereas in the very beginning of the book, the townspeople were largely given complete freedom, except for authorities imposed rules, and were still left to themselves to use responsibility for his or her own activities and craft interpretation through their independence and activities in a world that is inherently frigid and meaningless. However, as the plague worsened, these freedoms have been continuously destroyed one by one, before townspeople are remaining with little flexibility to act in the face of a formless oppressive presence. One independence that the townspeople are kept with is the flexibility to unite under the common yearning for individual value and the desire of an faade of peacefulness. Often, the townspeople's actions have all but lost their interpretation as their goal is becoming to congregate and seek out ways to occupy their time.

This is exemplified when Cottard, Tarrou, and many of the residents in Oran attend the "Gluck's Orpheus" (200) and the Municipal Opera house. There, the individuals believe that they keep up with the liberty to find non permanent relief from the plague and the monotonous fatalities that follow in its wake. There seems to be a mindset among the list of people that to get human ambiance by gathering with others will help them conquer the exile and suffering that the plague has taken, and therefore they become united by this. The townspeople thus try to exercise their free will and become though the plague hasn't had an effect upon them as shown by "how careful these were, as they went to their places, to make an elegant entrance" (200). Each action appears to be a deliberate computation meant to downplay the prominence and the omnipresence of the plague. Towards the townspeople, through their united state of mind of fear and yearning for human being comfort, "the regained the self-confidence rejected them when they strolled the dark roads of the city; evening dress was a sure allure against plague" (200). Yet, these people soon realize how little freedom they truly have got for even in their finest efforts to show free will and build a feeling of owed with fellow residents, the plague follows them exactly where each goes, even going into the opera house by means of an actor "[staggering] grotesquely to the footlights, his arms and legs splayed out under his traditional robe, and [falling] down in the middle of the house sheepfold" (201) so that they can act out the consequences of the plague. Although this step is harmless in the actor's eye, in functions to remind the townspeople that the plague is becoming their lives and try as they may, they do not possess the flexibility to flee it. Actually, what the professional portrayed in his performance was "a dramatic picture of the life in those times" (201). Once the townspeople try to exercise what liberty they believe that they still have got, they are undoubtedly met with the oppressive electricity of the plague and forced to realize that as convincing as their faade might seem, their lives have grown to be devoid of the freedom so it one possessed, and so "in the auditorium the toys and games of luxury, so futile now, overlooked fans and lace shawls derelict on the red plush seats" (201) were left behind and ignored as the individuals of Oran attempt to evade from the inescapable and must face the fact that their flexibility to act and thus to provide themselves interpretation has been reduced to only superficial tries made common by their unity through dread.

This can be further seen in the isolation camps of the time. The isolation camp that is identified in the novel has "screened the unfortunates in the quarantine from the view of people on the highway" (238) through the physical use of concrete walls so that "the inmates could listen to all day long, through they cannot see" (238) the daily cases of life that happened beyond the concrete walls. This establishes an identical comparison for the "inmates" stand for those which have had their flexibility to act forcibly stripped away by plague and by federal regulations and the folks on the other side represent the flexibility they once possessed. Thus, the inmates are forced to constantly understand that they at one point possessed liberty, and then be met with the grim fact that they no longer do. This lack of freedom has not only limited the activities of the individuals, but it has deteriorated free will as well. This is illustrated by the change the people have been through. "When they first came there was such a din you couldn't listen to yourself speak But as the times went by they grew quieter and quieter" (240) and their "experiencing the complete break in the action with all that life had meant had designed to [them]" (240) grew more and more profound. Thus, the value of human freedom is emphasized because without it, the inherently meaningless nature of the world comes to characterize those who are oppressed as they no longer have in any manner to take action and accept tasks for those actions. Thus, a circuit is formed where this complete oppression robs the people of their free will, further creating them to reduce all fascination with freedom and cease their problems to regain freedom, going out of the oppressed with only "vacant [gazes]" (240) which renders them incapable of acting for themselves by forcing these to do "absolutely nothing" (239) all day.

The Absurd

According to absurdist theory, the individuals condition is split between man's wish to find so this means or relevance in this own life, and the meaningless and cold nature of society and the entire world around them. Thus, man is left with two options when confronted with the absurd: to completely reject it, or to recognize and recognize it. WITHIN THE Plague, Daddy Paneloux voices a similar concept in his second sermon after he is confronted and understood the absurd nature of life through the extreme and evidently "needless pain" (223) a child in had to endure on his way to death, stating that "we must believe everything or deny everything" (224). In cases like this, to "deny everything" appears to be completely reject that the globe in inherently absurd and meaningless. Really the only apparent way to reject absurdism in its entirety would be to either consent oneself to fatality or positively commit suicide. However, suicide is seem as an admittance that life is not worthy of living and this relief can only just be found through death. Thus, Dad Paneloux advocates the other route, a path filled with harder problems and pits man against the absurdity of characteristics itself by asking "who among you, I ask, would dare to deny everything" (224). At this time, denial of the absurd doesn't seem to be an option anymore for the plague that was swept through the city is the epitome of absurdism. It makes visitors to consider "the nature of evil among things evil he included individuals suffering" (223) concerning them, the plague is nothing in short supply of an evil power which makes no discrimination between "apparently needful pain, and evidently needless pain" (223) as shown by the difference between "Don Juan [being cast] into hell, and a child's loss of life" (223). The residents of Oran have been pressured to live with this absurdity for weeks at a time, and at this point, few to none people still keep up with the ability to start to see the world through a completely rational lens and therefore reject all tenants of absurdism.

Thus, the daddy embraces absurdism by delivering the message that individuals are in a crossroads and must choose to either accept it or reject it for his or her no longer remains a middle ground of incomplete realization by urging visitors to "acquire and practice the greatest of most virtues: that of the Most of Nothing" (225). Therefore, by denying that the citizens of Oran are able to reject absurdism in its entirety, Daddy Paneloux begins to describe what steps must be taken and what can be done before you can truly accept the absurd and admit it into their lives in "the All". The first step is of humiliation, "to which a person humiliated provided full assent" (225). Only through strong humiliation with consent, can a person bring him or herself in person with all that is absurd in life. For Daddy Paneloux, this example occurred when he witnesses the agonizing hurting and pain a kid on the verge of fatality had to go through. It is merely through such humiliation that reaches all the way "to the heart and to your brain" (225) that one can acknowledge absurdism to its fullest degree.

Then, one must "yield himself wholly to the divine will, even though it passed his understand" (226). Or, quite simply, fully accept the humiliation and solidly stand by the belief that through death interpretation was proven even if no meaning is apparent and all the suffering and pain that is observed seems useless, needless, and agonizingly humiliating to take part in. To put it simply, "since it was God's will, we, too, should will it" (225). For only by recognizing and embracing absurdism will one notice that the world is without meaning and the mission to find meaning is absurd in and of itself, yet to carrying on to embrace absurdism while continuing to find meaning, one will be able to truly be free and generate one's own interpretation through one's seek out interpretation in a meaningless world. Thus, when confronted with all of that is absurd, Daddy Paneloux message or calls out to all those that listen closely declaring that "every one of us must be the one who continues" (227) on the road of absurdism rather than reject it, and discover meaning.

Also We Can Offer!

Other services that we offer

If you don’t see the necessary subject, paper type, or topic in our list of available services and examples, don’t worry! We have a number of other academic disciplines to suit the needs of anyone who visits this website looking for help.

How to ...

We made your life easier with putting together a big number of articles and guidelines on how to plan and write different types of assignments (Essay, Research Paper, Dissertation etc)