The legend of Sisyphus

Sisyphus, who defied the gods and put Death in chains so that no human needed to die. When Death was eventually liberated by Ares- the god of War. and it came time for Sisyphus himself to die, he planned a deceit to escape from the underworld. When he was finally captured, the gods decided upon a punishment for him. He would have to push a rock up a mountain; upon reaching the top, the rock would roll down again, leaving Sisyphus to start over. Camus sees Sisyphus as the absurd hero who lives life to the fullest, hates death, and is condemned to a meaningless task.

Camus presents Sisyphus's ceaseless and pointless toil as a metaphor for modern lives spent working at futile jobs in factories and offices. "The workman of today works every day in his life at the same tasks, and this fate is no less absurd. But it is tragic only at the rare moments when it becomes conscious."
Camus is interested in Sisyphus' thoughts when marching down the mountain, to start anew. This is the truly tragic moment, when the hero becomes conscious of his wretched condition. He does not have hope, but "there is no fate that cannot be surmounted by scorn." Acknowledging the truth will conquer it; Sisyphus, just like the absurd man, keeps pushing. Camus claims that when Sisyphus acknowledges the futility of his task and the certainty of his fate, he is freed to realize the absurdity of his situation and to reach a state of contented acceptance. With a nod to the similarly cursed Greek hero Oedipus, Camus concludes that "all is well," indeed, that "one must imagine Sisyphus happy."

For the French philosopher and writer Albert Camus, the Greek myth of Sisyphus perfectly captured the human condition. Sisyphus was condemned to a life of meaningless activity—pushing a boulder up a hill again and again and again, without purpose or accomplishment. If the miscreant king had any hope of finding meaning in this existence, it had to come from inside him.

This is the existential condition, as philosophers have described it from the 19th century on. Understanding the absurdity of it—and understanding that one is personally responsible for making life meaningful—can be a source of overpowering anxiety and unease—what philosophers have called existential dread.

But how is this dread processed in the human mind? What exactly is going on in the brain when meaning is threatened and we struggle to affirm it? Such questions are increasingly being explored not only by philosophers but by psychological scientists as well, including two from the University of British Columbia. Steven Heine and Daniel Randles wondered if existential suffering might have the same neurological source as other suffering—the pain of social rejection, say, or even the pain of a stubbed toe.