DeE uma fenomenologia da revolta a uma fenomenologia da vida: possíveis aproximações entre entre Albert Camus e Michel Henry

Abstract

The present research explores Albert Camus' (1913-1960) essay on ontology titled "O mito de Sísifo" (1942), in which he introduces his theory of the absurd, aiming to question the meaning of the world and life for the individual. When questioning themselves, the subject confronts the feeling of absurdity, expressing a desire for clarity in the face of the world's opacity. This feeling is presented as an immediate experience in response to the lack of sense of the world and life. In this research, one of the paths to be analyzed (and, then, considered an inadequate response) to the feeling of absurdity is the phenomenological method proposed by Husserl, which, through intentionality - described as the subject's immediate experience - is seen as a measure that creates distance between the self and its experience. By distancing itself from experience, this method aligns with one of the consequences of absurdity: the philosophical question of suicide. Another consequence of absurdity, addressed here, is revolt, understood as what sustains the individual in the desire for clarity in the face of the irrationality of the world, subsequently leading to a Phenomenology of Revolt. To support this phenomenology, the theory of philosopher and phenomenologist Michel Henry will be articulated through his works "L'essence de la manifestation" (1963) and "Fenomenología Material” (1990). In these works, Henry introduces the concepts of affectivity and Pathos-With, which are necessary to understand the absurd as an affection and condition of fragility shared by all individuals, resulting in intersubjectivity. Both revolt and Pathos-With reveal how the individual can live with the feeling of absurdity, thus enabling the affirmation of one's life in solitude. However, the conclusion of this research argues that through collective revolt, which connects individuals through the shared experience of the absurd and the constitutive essence of life, this affirmation of life becomes stronger for all subjects.