Io dirò la verità. Intervista a Giordano Bruno by Guido. Del Giudice

By Guido. Del Giudice

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This does not automatically mean that y~)U should not plug in, only that doing so would involve a loss. If your hfe is very miserable, you might think the loss is worth it. This, however, is not the issue; the point is that, if there is any loss, the mental state or pleasure account is mistaken. We may conclude that there is more to life than merely mental states, more than how pleasurable life feels from the inside. In other words, the pleasure theory is false. 69 Happiness Happiness It is mistaken because it treats the activities and actions that constitute life as mere dispensable means to pleasurable states of consciousness.

In summary, Sisyphus' life appears meamngless ~ecause we assume that the meaning of his life is a goal; once. we glv~ upthat assumption, we are no longer forced t~ ~ee Sisyphus, h~e ~ meaningless. This is quite different from pointing out that his ,hfe IS boring or that he does not want to ~o what h~ is con~emned to doing. Camus himself seems to think that Sisyphus mode of existence is meaninglessness just because it is pointless. He ~kes it to be, a good analogy for our everyday life situation.

Such characterizations show what makes the activity valuable. What is the relation between these characteristics and our desires? There are two extreme positions. On the one hand, there is the desire theory that claims that desirability features are derivative on our wants. We have already rejected such desire-satisfaction theories. On the other hand, thinkers advocate that desirability characterizations do not depend at all on our wants, but rather explain them. We want things that we perceive to have such characterizations (see Platts, 1979 and 1980).

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