The Myth of Sisyphus and The Prophet: On Self-Knowledge
“The Myth of Sisyphus” written by Albert Camus and “The Prophet: On Self-Knowledge” authored by Kahlil Gibran both hold similar views regarding self-knowledge and truth. Although similarities are present these views also greatly differ from each other.
In order to examine self-knowledge and truth, it is important to consider what they mean. Self-knowledge is an internalized actualization and understanding of oneself through which one may obtain self-control. Truth is a projected understanding upon reality.
Sisyphus finds sense in a senseless task of pushing the rock up the hill and rolling it back down just to start this menial task over once more. As he leaves the hill to retrieve the rock once more “he is superior to his fate”. He has become in control of his destiny and thus has self-control. He is happy in his struggle. Meanwhile, Gibran looks at truth as an infinite sea and the soul as “a lotus of countless petals,” meaning that the soul is immeasurable. After explaining how to find truth and self-knowledge Gibran goes on to state “say not, ‘I have found the truth,” but rather, ‘I have found a truth’.” The reason one cannot use the article “the” to define his truth is because “the” implies that there is but one truth. When there is “a” truth this is less specific and a truth that he has found is not “the” only truth for every individual. Gibran previously states that the soul is “immeasurable and boundless”. If the soul is infinite then there are infinite possibilities of a truth that can be discovered and interpreted for each individual. Both Sisyphus and Gibran see self-knowledge in a primitive fashion, in that they both believe self-knowledge is something that must be reached out for. Sisyphus is able to overcome the absurdity of his task by finding his purpose and is not bothered by the punishment of the gods as he has found purpose in it. Gibran seeks self-knowledge as something within a person that they already knew but needed proof for. Although
In order to examine self-knowledge and truth, it is important to consider what they mean. Self-knowledge is an internalized actualization and understanding of oneself through which one may obtain self-control. Truth is a projected understanding upon reality.
Sisyphus finds sense in a senseless task of pushing the rock up the hill and rolling it back down just to start this menial task over once more. As he leaves the hill to retrieve the rock once more “he is superior to his fate”. He has become in control of his destiny and thus has self-control. He is happy in his struggle. Meanwhile, Gibran looks at truth as an infinite sea and the soul as “a lotus of countless petals,” meaning that the soul is immeasurable. After explaining how to find truth and self-knowledge Gibran goes on to state “say not, ‘I have found the truth,” but rather, ‘I have found a truth’.” The reason one cannot use the article “the” to define his truth is because “the” implies that there is but one truth. When there is “a” truth this is less specific and a truth that he has found is not “the” only truth for every individual. Gibran previously states that the soul is “immeasurable and boundless”. If the soul is infinite then there are infinite possibilities of a truth that can be discovered and interpreted for each individual. Both Sisyphus and Gibran see self-knowledge in a primitive fashion, in that they both believe self-knowledge is something that must be reached out for. Sisyphus is able to overcome the absurdity of his task by finding his purpose and is not bothered by the punishment of the gods as he has found purpose in it. Gibran seeks self-knowledge as something within a person that they already knew but needed proof for. Although