Английская Википедия:Albert Camus

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Albert Camus (Шаблон:IPAc-en[1] Шаблон:Respell; Шаблон:IPA-fr; 7 November 1913 – 4 January 1960) was a French philosopher, author, dramatist, journalist, and political activist. He was the recipient of the 1957 Nobel Prize in Literature at the age of 44, the second-youngest recipient in history. His works include The Stranger, The Plague, The Myth of Sisyphus, The Fall, and The Rebel.

Camus was born in Algeria during the French colonization, to Pieds Noirs parents. He spent his childhood in a poor neighbourhood and later studied philosophy at the University of Algiers. He was in Paris when the Germans invaded France during World War II in 1940. Camus tried to flee but finally joined the French Resistance where he served as editor-in-chief at Combat, an outlawed newspaper. After the war, he was a celebrity figure and gave many lectures around the world. He married twice but had many extramarital affairs. Camus was politically active; he was part of the left that opposed Joseph Stalin and the Soviet Union because of their totalitarianism. Camus was a moralist and leaned towards anarcho-syndicalism. He was part of many organisations seeking European integration. During the Algerian War (1954–1962), he kept a neutral stance, advocating for a multicultural and pluralistic Algeria, a position that was rejected by most parties.

Philosophically, Camus' views contributed to the rise of the philosophy known as absurdism. Some consider Camus' work to show him to be an existentialist, even though he himself firmly rejected the term throughout his lifetime.

Life

Early years and education

A postcard showing the University of Algiers
A 20th-century postcard of the University of Algiers

Albert Camus was born on 7 November 1913 in a working-class neighbourhood in Mondovi (present-day Dréan), in French Algeria. His mother, Catherine Hélène Camus (née Sintès), was French with Balearic Spanish ancestry. He never knew his father, Lucien Camus, a poor French agricultural worker killed in action while serving with Zouaves, in October 1914, during World War I. Camus, his mother, and other relatives lived without many basic material possessions during his childhood in the Belcourt section of Algiers. Camus was a second-generation French inhabitant of Algeria, a French territory from 1830 until 1962. His paternal grandfather, along with many others of his generation, had moved to Algeria for a better life during the first decades of the 19th century. Hence, he was called Шаблон:Lang-fr — a slang term for people of French and other European descent born in Algeria. His identity and poor background had a substantial effect on his later life.Шаблон:Sfnm Nevertheless, Camus was a French citizen and enjoyed more rights than Arab and Berber Algerians under indigénat.Шаблон:Sfn During his childhood, he developed a love for football and swimming.Шаблон:Sfn

Under the influence of his teacher Louis Germain, Camus gained a scholarship in 1924 to continue his studies at a prestigious lyceum (secondary school) near Algiers.Шаблон:Sfn In 1930, at the age of 17, he was diagnosed with tuberculosis.Шаблон:Sfn Because it is a transmitted disease, he moved out of his home and stayed with his uncle Gustave Acault, a butcher, who influenced the young Camus. It was at that time he turned to philosophy, with the mentoring of his philosophy teacher Jean Grenier. He was impressed by ancient Greek philosophers and Friedrich Nietzsche.Шаблон:Sfn During that time, he was only able to study part time. To earn money, he took odd jobs: as a private tutor, car parts clerk, and assistant at the Meteorological Institute.Шаблон:Sfn

In 1933, Camus enrolled at the University of Algiers and completed his licence de philosophie (BA) in 1936, after presenting his thesis on Plotinus.[2] Camus developed an interest in early Christian philosophers, but Nietzsche and Arthur Schopenhauer had paved the way towards pessimism and atheism. Camus also studied novelist-philosophers such as Stendhal, Herman Melville, Fyodor Dostoyevsky, and Franz Kafka.Шаблон:Sfn In 1933, he also met Simone Hié, then a partner of a friend of Camus, who would become his first wife.Шаблон:Sfn

Camus played goalkeeper for the Racing Universitaire d'Alger junior team from 1928 to 1930.Шаблон:Sfn The sense of team spirit, fraternity, and common purpose appealed to him enormously.Шаблон:Sfn In match reports, he was often praised for playing with passion and courage. Any football ambitions, however, disappeared when he contracted tuberculosis.Шаблон:Sfn Camus drew parallels among football, human existence, morality, and personal identity. For him, the simplistic morality of football contradicted the complicated morality imposed by authorities such as the state and Church.Шаблон:Sfn

Formative years

In 1934, aged 20, Camus was in a relationship with Simone Hié.Шаблон:Sfnm Simone had an addiction to morphine, a drug she used to ease her menstrual pains. His uncle Gustave did not approve of the relationship, but Camus married Hié to help her fight her addiction. He subsequently discovered she was in a relationship with her doctor at the same time and the couple later divorced.Шаблон:Sfn

Camus joined the French Communist Party (PCF) in early 1935. He saw it as a way to "fight inequalities between Europeans and 'natives' in Algeria," even though he was not a Marxist. He explained: "We might see communism as a springboard and asceticism that prepares the ground for more spiritual activities." Camus left the PCF a year later.Шаблон:Sfnm In 1936, the independence-minded Algerian Communist Party (PCA) was founded, and Camus joined it after his mentor Grenier advised him to do so. Camus's main role within the PCA was to organise the Théâtre du Travail ("Workers' Theatre"). Camus was also close to the Parti du Peuple Algérien (Algerian People's Party (PPA)), which was a moderate anti-colonialist/nationalist party. As tensions in the interwar period escalated, the Stalinist PCA and PPA broke ties. Camus was expelled from the PCA for refusing to toe the party line. This series of events sharpened his belief in human dignity. Camus's mistrust of bureaucracies that aimed for efficiency instead of justice grew. He continued his involvement with theatre and renamed his group Théâtre de l'Equipe ("Theatre of the Team"). Some of his scripts were the basis for his later novels.Шаблон:Sfn

In 1938, Camus began working for the leftist newspaper Alger républicain (founded by Pascal Pia) as he had strong anti-fascist feelings, and the rise of fascist regimes in Europe was worrying him. By then, Camus had developed strong feelings against authoritative colonialism as he witnessed the harsh treatment of the Arabs and Berbers by French authorities. Alger républicain was banned in 1940 and Camus flew to Paris to take a new job at Paris-Soir as editor-in-chief. In Paris, he almost completed his "first cycle" of works dealing with the absurd and the meaningless—the novel L'Étranger (The Outsider (UK), or The Stranger (US)), the philosophical essay Le Mythe de Sisyphe (The Myth of Sisyphus) and the play Caligula. Each cycle consisted of a novel, an essay and a theatrical play.Шаблон:Sfnm

World War II, Resistance and Combat

Soon after Camus moved to Paris, the outbreak of World War II began to affect France. Camus volunteered to join the army but was not accepted because he once had tuberculosis. As the Germans were marching towards Paris, Camus fled. He was laid off from Paris-Soir and ended up in Lyon, where he married pianist and mathematician Francine Faure on 3 December 1940.Шаблон:Sfn Camus and Faure moved back to Algeria (Oran) where he taught in primary schools.Шаблон:Sfn Because of his tuberculosis, he moved to the French Alps on medical advice. There he began writing his second cycle of works, this time dealing with revolt—a novel La Peste (The Plague) and a play Le Malentendu (The Misunderstanding). By 1943 he was known because of his earlier work. He returned to Paris where he met and became friends with Jean-Paul Sartre. He also became part of a circle of intellectuals including Simone de Beauvoir, André Breton, and others. Among them was the actress María Casares, who would later have an affair with Camus.Шаблон:Sfnm

Camus took an active role in the underground resistance movement against the Germans during the French Occupation. Upon his arrival in Paris, he started working as a journalist and editor of the banned newspaper Combat. He continued writing for the paper after the liberation of France.Шаблон:Sfnm Camus used a pseudonym for his Combat articles and used false ID cards to avoid being captured. During that period he composed four Lettres à un Ami Allemand (Letters to a German Friend), explaining why resistance was necessary.Шаблон:Sfn

Post–World War II

Шаблон:External media

After the War, Camus lived in Paris with Faure, who gave birth to twins, Catherine and Jean, in 1945.Шаблон:Sfn Camus was now a celebrated writer known for his role in the Resistance. He gave lectures at various universities in the United States and Latin America during two separate trips. He also visited Algeria once more, only to leave disappointed by the continued oppressive colonial policies, which he had warned about many times. During this period he completed the second cycle of his work, with the essay L'Homme révolté (The Rebel). Camus attacked totalitarian communism while advocating libertarian socialism and anarcho-syndicalism.Шаблон:Sfn Upsetting many of his colleagues and contemporaries in France with his rejection of communism, the book brought about the final split with Sartre. His relations with the Marxist Left deteriorated further during the Algerian War.Шаблон:Sfn

Camus was a strong supporter of European integration in various marginal organisations working towards that end.Шаблон:Sfn In 1944, he founded the Comité français pour la féderation européenne—(CFFE (French Committee for the European Federation))—declaring that Europe "can only evolve along the path of economic progress, democracy, and peace if the nation-states become a federation."Шаблон:Sfn In 1947–48, he founded the Groupes de Liaison Internationale (GLI) a trade union movement in the context of revolutionary syndicalism (syndicalisme révolutionnaire).Шаблон:Sfnm His main aim was to express the positive side of surrealism and existentialism, rejecting the negativity and the nihilism of André Breton. Camus also raised his voice against the Soviet invasion of Hungary and the totalitarian tendencies of Franco's regime in Spain.Шаблон:Sfn

Camus had numerous affairs, particularly an irregular and eventually public affair with the Spanish-born actress María Casares, with whom he had extensive correspondence.Шаблон:Sfnm Faure did not take this affair lightly. She had a mental breakdown and needed hospitalisation in the early 1950s. Camus, who felt guilty, withdrew from public life and was slightly depressed for some time.Шаблон:Sfn

In 1957, Camus received the news that he was to be awarded the Nobel Prize in Literature. This came as a shock to him. He was anticipating André Malraux would win the prestigious award. At age 44, he was the second-youngest recipient of the prize, after Rudyard Kipling, who was 42. After this he began working on his autobiography Le Premier Homme (The First Man) in an attempt to examine "moral learning". He also turned to the theatre once more.Шаблон:Sfn Financed by the money he received with his Nobel Prize, he adapted and directed for the stage Dostoyevsky's novel Demons. The play opened in January 1959 at the Antoine Theatre in Paris and was a critical success.Шаблон:Sfn

Файл:Ecrits historiques et politiques, Simone Weil.jpg
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Simone Weil

During these years, he published posthumously the works of the philosopher Simone Weil, in the series "Espoir" ("Hope") which he had founded for Éditions Gallimard. Weil had great influence on his philosophy,[3][4] since he saw her writings as an "antidote" to nihilism.[5][6] Camus described her as "the only great spirit of our times".[7]

Death

Photograph of Camus's gravestone
Albert Camus's gravestone
Файл:Camus Monument in Villeblevin France 17-august-2003.4.JPG
The bronze plaque on the monument to Camus in the town of Villeblevin, France. Translated from French, it reads: "From the General Council of the Yonne Department, in homage to the writer Albert Camus whose remains lay in vigil at the Villeblevin town hall on the night of 4 to 5 January 1960"
A photograph of the monument to Camus built in Villeblevin.
The monument to Camus built in Villeblevin, where he died in a car crash on 4 January 1960

Camus died on 4 January 1960 at the age of 46, in a car accident near Sens, in Le Grand Fossard in the small town of Villeblevin. He had spent the New Year's holiday of 1960 at his house in Lourmarin, Vaucluse with his family, and his publisher Michel Gallimard of Éditions Gallimard, along with Gallimard's wife, Janine, and daughter. Camus's wife and children went back to Paris by train on 2 January, but Camus decided to return in Gallimard's luxurious Facel Vega FV2. The car crashed into a plane tree on a long straight stretch of the Route nationale 5 (now the RN 6 or D606). Camus, who was in the passenger seat, died instantly.Шаблон:Sfnm Gallimard died five days later, although his wife and daughter were unharmed.

144 pages of a handwritten manuscript entitled Le premier Homme (The First Man) were found in the wreckage. Camus had predicted that this unfinished novel based on his childhood in Algeria would be his finest work.Шаблон:Sfn Camus was buried in the Lourmarin Cemetery, Vaucluse, France, where he had lived.Шаблон:Sfn His friend Sartre read a eulogy, paying tribute to Camus's heroic "stubborn humanism".Шаблон:Sfn William Faulkner wrote his obituary, saying, "When the door shut for him he had already written on this side of it that which every artist who also carries through life with him that one same foreknowledge and hatred of death is hoping to do: I was here."[8]

Literary career

Camus crowning Stockholm's Lucia after accepting the Nobel Prize in Literature.
Camus crowning Stockholm's Lucia on 13 December 1957, three days after accepting the Nobel Prize in Literature

Camus's first publication was a play called Révolte dans les Asturies (Revolt in the Asturias) written with three friends in May 1936. The subject was the 1934 revolt by Spanish miners that was brutally suppressed by the Spanish government resulting in 1,500 to 2,000 deaths. In May 1937 he wrote his first book, L'Envers et l'Endroit (Betwixt and Between, also translated as The Wrong Side and the Right Side). Both were published by Edmond Charlot's small publishing house.Шаблон:Sfn

Camus separated his work into three cycles. Each cycle consisted of a novel, an essay, and a play. The first was the cycle of the absurd consisting of L'Étranger, Le Mythe de Sysiphe, and Caligula. The second was the cycle of the revolt which included La Peste (The Plague), L'Homme révolté (The Rebel), and Les Justes (The Just Assassins). The third, the cycle of the love, consisted of Nemesis. Each cycle was an examination of a theme with the use of a pagan myth and including biblical motifs.Шаблон:Sfn

The books in the first cycle were published between 1942 and 1944, but the theme was conceived earlier, at least as far back as 1936.Шаблон:Sfn With this cycle, Camus aims to pose a question on the human condition, discuss the world as an absurd place, and warn humanity of the consequences of totalitarianism.Шаблон:Sfn

Camus began his work on the second cycle while he was in Algeria, in the last months of 1942, just as the Germans were reaching North Africa.Шаблон:Sfn In the second cycle, Camus used Prometheus, who is depicted as a revolutionary humanist, to highlight the nuances between revolution and rebellion. He analyses various aspects of rebellion, its metaphysics, its connection to politics, and examines it under the lens of modernity, of historicity and the absence of a God.Шаблон:Sfn

After receiving the Nobel Prize, Camus gathered, clarified, and published his pacifist leaning views at Actuelles III: Chronique algérienne 1939–1958 (Algerian Chronicles). He then decided to distance himself from the Algerian War as he found the mental burden too heavy. He turned to theatre and the third cycle which was about love and the goddess Nemesis, the Greek and Roman goddess of Revenge.Шаблон:Sfn

Two of Camus's works were published posthumously. The first entitled La mort heureuse (A Happy Death) (1970), features a character named Patrice Mersault, comparable to The StrangerШаблон:'s Meursault. There is scholarly debate about the relationship between the two books. The second was an unfinished novel, Le Premier homme (The First Man) (1995), which Camus was writing before he died. It was an autobiographical work about his childhood in Algeria and its publication in 1994 sparked a widespread reconsideration of Camus's allegedly unrepentant colonialism.Шаблон:Sfn

Works of Camus by genre and cycle, according to Matthew SharpeШаблон:Sfn
Years Pagan myth Biblical motif Novel Plays
1937–42 Sisyphus Alienation, exile The Stranger (L'Étranger) Caligula,
The Misunderstanding (Le Malentendu)
1943–52 Prometheus Rebellion The Plague (La Peste) The State of Siege (L'État de siège)
The Just (Les Justes)
1952–58 Guilt, the fall; exile & the kingdom;
John the Baptist, Christ		 The Fall (La Chute) Adaptations of The Possessed (Dostoevsky);
Faulkner's Requiem for a Nun
1958– Nemesis The Kingdom The First Man (Le Premier Homme)

Political stance

Camus was a moralist; he claimed morality should guide politics. While he did not deny that morals change over time, he rejected the classical Marxist view that historical material relations define morality.Шаблон:Sfn

Camus was also strongly critical of Marxism-Leninism, especially in the case of the Soviet Union, which he considered totalitarian. Camus rebuked those sympathetic to the Soviet model and their "decision to call total servitude freedom".Шаблон:Sfn A proponent of libertarian socialism, he claimed the USSR was not socialist, and the United States was not liberal.Шаблон:Sfn His critique of the USSR caused him to clash with others on the political left, most notably with his on-again, off-again friend Jean-Paul Sartre.Шаблон:Sfn

Active in the French Resistance to the Nazi occupation of France during World War II, Camus wrote for and edited the Resistance journal Combat. Of the French collaboration with the German occupiers, he wrote: "Now the only moral value is courage, which is useful here for judging the puppets and chatterboxes who pretend to speak in the name of the people."Шаблон:Sfn After France's liberation, Camus remarked, "This country does not need a Talleyrand, but a Saint-Just."Шаблон:Sfn The reality of the postwar tribunals soon changed his mind: Camus publicly reversed himself and became a lifelong opponent of capital punishment.Шаблон:Sfn

Camus had anarchist sympathies, which intensified in the 1950s, when he came to believe that the Soviet model was morally bankrupt.Шаблон:Sfnm Camus was firmly against any kind of exploitation, authority, property, the State, and centralization.Шаблон:Sfn He, however, opposed revolution, separating the rebel from the revolutionary and believing that the belief in "absolute truth", most often assuming the guise of history or reason, inspires the revolutionary and leads to tragic results.[9] He believed that rebellion is spurred by our outrage over the world's lack of transcendent significance, while political rebellion is our response to attacks against the dignity and autonomy of the individual.[9] Camus opposed political violence, tolerating it only in rare and very narrowly defined instances, as well as revolutionary terror which he accused of sacrificing innocent lives on the altar of history.[10]

Philosophy professor David Sherman considers Camus an anarcho-syndicalist.Шаблон:Sfn Graeme Nicholson considers Camus an existentialist anarchist.Шаблон:Sfn

The anarchist André Prudhommeaux first introduced him at a meeting of the Cercle des Étudiants Anarchistes ("Anarchist Student Circle") in 1948 as a sympathiser familiar with anarchist thought. Camus wrote for anarchist publications such as Le Libertaire (The Libertarian), La Révolution prolétarienne (The Proletarian Revolution), and Solidaridad Obrera ("Workers' Solidarity"), the organ of the anarcho-syndicalist Confederación Nacional del Trabajo (CNT) ("National Confederation of Labor").Шаблон:Sfnm

Camus kept a neutral stance during the Algerian Revolution (1954–62). While he was against the violence of the National Liberation Front (FLN) he acknowledged the injustice and brutalities imposed by colonialist France. He was supportive of Pierre Mendès France's Unified Socialist Party (PSU) and its approach to the crisis; Mendes France advocated reconciliation. Camus also supported a like-minded Algerian militant, Aziz Kessous. Camus traveled to Algeria to negotiate a truce between the two belligerents but was met with distrust by all parties.Шаблон:Sfnm In one, often misquoted incident, Camus confronted an Algerian critic during his 1957 Nobel Prize acceptance speech in Stockholm, rejecting the false equivalence of justice with revolutionary terrorism: "People are now planting bombs in the tramways of Algiers. My mother might be on one of those tramways. If that is justice, then I prefer my mother."[11]Шаблон:Sfn Camus's critics have labelled the response as reactionary and a result of a colonialist attitude.Шаблон:Sfnm

He was sharply critical of the proliferation of nuclear weapons and the bombings of Hiroshima and Nagasaki.Шаблон:Sfn In the 1950s, Camus devoted his efforts to human rights. In 1952, he resigned from his work for UNESCO when the UN accepted Spain, under the leadership of the caudillo General Francisco Franco, as a member.Шаблон:Sfn Camus maintained his pacifism and resisted capital punishment anywhere in the world. He wrote an essay against capital punishment in collaboration with Arthur Koestler, the writer, intellectual, and founder of the League Against Capital Punishment entitled Réflexions sur la peine capitale (Reflections on capital punishment), published by Calmann-Levy in 1957.Шаблон:Sfn

Along with Albert Einstein, Camus was one of the sponsors of the Peoples' World Convention (PWC), also known as Peoples' World Constituent Assembly (PWCA), which took place in 1950-51 at Palais Electoral, Geneva, Switzerland.[12][13]

Role in Algeria

Map of French Algeria showing its administrative organization between 1905 and 1955
Administrative organization of French Algeria between 1905 and 1955

Born in Algeria to French parents, Camus was familiar with the institutional racism of France against Arabs and Berbers, but he was not part of a rich elite. He lived in very poor conditions as a child but was a citizen of France and as such was entitled to citizens' rights; members of the country's Arab and Berber majority were not.Шаблон:Sfn

Camus was a vocal advocate of the "new Mediterranean Culture". This was his vision of embracing the multi-ethnicity of the Algerian people, in opposition to "Latiny", a popular pro-fascist and antisemitic ideology among other Pieds-Noirs—or French or Europeans born in Algeria. For Camus, this vision encapsulated the Hellenic humanism which survived among ordinary people around the Mediterranean Sea.Шаблон:Sfn His 1938 address on "The New Mediterranean Culture" represents Camus's most systematic statement of his views at this time. Camus also supported the Blum–Viollette proposal to grant Algerians full French citizenship in a manifesto with arguments defending this assimilative proposal on radical egalitarian grounds.Шаблон:Sfn In 1939, Camus wrote a stinging series of articles for the Alger républicain on the atrocious living conditions of the inhabitants of the Kabylie highlands. He advocated for economic, educational and political reforms as a matter of emergency.Шаблон:Sfn

In 1945, following the Sétif and Guelma massacre after Arab revolts against French mistreatment, Camus was one of only a few mainland journalists to visit the colony. He wrote a series of articles reporting on conditions, and advocating for French reforms and concessions to the demands of the Algerian people.Шаблон:Sfn

When the Algerian War began in 1954, Camus was confronted with a moral dilemma. He identified with the Pieds-Noirs such as his own parents and defended the French government's actions against the revolt. He argued the Algerian uprising was an integral part of the "new Arab imperialism" led by Egypt, and an "anti-Western" offensive orchestrated by Russia to "encircle Europe" and "isolate the United States".Шаблон:Sfn Although favoring greater Algerian autonomy or even federation, though not full-scale independence, he believed the Pieds-Noirs and Arabs could co-exist. During the war, he advocated a civil truce that would spare the civilians. It was rejected by both sides who regarded it as foolish. Behind the scenes, he began working for imprisoned Algerians who faced the death penalty.Шаблон:Sfn His position drew much criticism from the left and later postcolonial literary critics, such as Edward Said, who were opposed to European imperialism, and charged that Camus's novels and short stories are plagued with colonial depictions – or conscious erasures – of Algeria's Arab population.Шаблон:Sfn In their eyes, Camus was no longer the defender of the oppressed.Шаблон:Sfn

Camus once said that the troubles in Algeria "affected him as others feel pain in their lungs."Шаблон:Sfn

Philosophy

Existentialism

Even though Camus is mostly connected to absurdism,Шаблон:Sfn he is routinely categorized as an existentialist, a term he rejected on several occasions.Шаблон:Sfnm

Camus himself said his philosophical origins lay in ancient Greek philosophy, Nietzsche, and 17th-century moralists whereas existentialism arises from 19th- and early 20th-century philosophy such as Kierkegaard, Karl Jaspers, and Heidegger.Шаблон:Sfnm He also said his work, The Myth of Sisyphus, was a criticism of various aspects of existentialism.Шаблон:Sfn Camus was rejecting existentialism as a philosophy, but his critique was mostly focused on Sartrean existentialism, and to a lesser extent on religious existentialism. He thought that the importance of history held by Marx and Sartre was incompatible with his belief in human freedom.Шаблон:Sfnm David Sherman and others also suggest the rivalry between Sartre and Camus also played a part in his rejection of existentialism.Шаблон:Sfnm David Simpson argues further that his humanism and belief in human nature set him apart from the existentialist doctrine that existence precedes essence.Шаблон:Sfn

On the other hand, Camus focused most of his philosophy around existential questions. The absurdity of life, the inevitable ending (death) is highlighted in his acts. His belief was that the absurd—life being void of meaning, or man's inability to know that meaning if it were to exist—was something that man should embrace. His anti-Christianity, his commitment to individual moral freedom and responsibility are only a few of the similarities with other existential writers.Шаблон:Sfnm More importantly, Camus addressed one of the fundamental questions of existentialism: the problem of suicide. He wrote: "There is only one really serious philosophical question, and that is suicide."[14] Camus viewed the question of suicide as arising naturally as a solution to the absurdity of life.Шаблон:Sfn

Absurdism

Many existentialist writers have addressed the Absurd, each with their own interpretation of what it is and what makes it important. Kierkegaard explains that the absurdity of religious truths prevents us from reaching God rationally.Шаблон:Sfn Sartre recognizes the absurdity of individual experience. Camus's thoughts on the Absurd begin with his first cycle of books and the literary essay The Myth of Sisyphus, (Le Mythe de Sisyphe), his major work on the subject. In 1942, he published the story of a man living an absurd life in The Stranger. He also wrote a play about the Roman emperor Caligula, pursuing an absurd logic, which was not performed until 1945. His early thoughts appeared in his first collection of essays, L'Envers et l'Endroit (Betwixt and Between) in 1937. Absurd themes were expressed with more sophistication in his second collection of essays, Noces (Nuptials) in 1938. In these essays, Camus reflects on the experience of the Absurd.Шаблон:Sfn Aspects of the notion of the Absurd can be found in The Plague.Шаблон:Sfn

Camus follows Sartre's definition of the Absurd: "That which is meaningless. Thus man's existence is absurd because his contingency finds no external justification".Шаблон:Sfn The Absurd is created because man, who is placed in an unintelligent universe, realises that human values are not founded on a solid external component; or as Camus himself explains, the Absurd is the result of the "confrontation between human need and the unreasonable silence of the world."Шаблон:Sfn Even though absurdity is inescapable, Camus does not drift towards nihilism. But the realization of absurdity leads to the question: Why should someone continue to live? Suicide is an option that Camus firmly dismisses as the renunciation of human values and freedom. Rather, he proposes we accept that absurdity is a part of our lives and live with it.Шаблон:Sfn

The turning point in Camus's attitude to the Absurd occurs in a collection of four letters to an anonymous German friend, written between July 1943 and July 1944. The first was published in the Revue Libre in 1943, the second in the Cahiers de Libération in 1944, and the third in the newspaper Libertés, in 1945. The four letters were published as Lettres à un ami allemand (Letters to a German Friend) in 1945, and were included in the collection Resistance, Rebellion, and Death.

Camus regretted the continued reference to himself as a "philosopher of the absurd". He showed less interest in the Absurd shortly after publishing Le Mythe de Sisyphe. To distinguish his ideas, scholars sometimes refer to the Paradox of the Absurd, when referring to "Camus's Absurd".Шаблон:Sfn

Revolt

Camus articulated the case for revolting against any kind of oppression, injustice, or whatever disrespects the human condition. He is cautious enough, however, to set the limits on the rebellion.Шаблон:Sfnm L'Homme révolté (The Rebel) explains in detail his thoughts on the issue. There, he builds upon the absurd (described in The Myth of Sisyphus) but goes further. In the introduction, where he examines the metaphysics of rebellion, he concludes with the phrase "I revolt, therefore we exist" implying the recognition of a common human condition.Шаблон:Sfn Camus also delineates the difference between revolution and rebellion and notices that history has shown that the rebel's revolution might easily end up as an oppressive regime; he therefore places importance on the morals accompanying the revolution.Шаблон:Sfn Camus poses a crucial question: Is it possible for humans to act in an ethical and meaningful manner, in a silent universe? According to him the answer is yes, as the experience and awareness of the Absurd creates the moral values and also sets the limits of our actions.Шаблон:Sfn Camus separates the modern form of rebellion into two modes. First, there is the metaphysical rebellion, which is "the movement by which man protests against his condition and against the whole of creation." The other mode, historical rebellion, is the attempt to materialize the abstract spirit of metaphysical rebellion and change the world. In this attempt, the rebel must balance between the evil of the world and the intrinsic evil which every revolt carries, and not cause any unjustifiable suffering.Шаблон:Sfn

Legacy

Camus's novels and philosophical essays are still influential. After his death, interest in Camus followed the rise (and diminution) of the New Left. Following the collapse of the Soviet Union, interest in his alternative road to communism resurfaced.Шаблон:Sfn He is remembered for his skeptical humanism and his support for political tolerance, dialogue, and civil rights.Шаблон:Sfn

Although Camus has been linked to anti-Soviet communism, reaching as far as anarcho-syndicalism, some neo-liberals have tried to associate him with their policies; for instance, the French President Nicolas Sarkozy suggested that his remains be moved to the Panthéon, an idea that was criticised by Camus's surviving family and angered many on the Left.Шаблон:Sfnm

American heavy metal band Avenged Sevenfold has stated their album Life Is But A Dream... is inspired by the work of Camus.[15]

Albert Camus also served as the inspiration for the Aquarius Gold Saint Camus in the classic anime and manga Saint Seiya.[16]

Tributes

  • In Tipasa (Algeria), inside the Roman ruins, facing the sea and Mount Chenoua, a stele was erected in 1961 in honor of Albert Camus with this phrase in French extracted from his work Noces à Tipasa: "I understand here what is called glory: the right to love beyond measure " (« Je comprends ici ce qu'on appelle gloire : le droit d'aimer sans mesure. »).[17]
  • The French Post published a stamp with his effigy on 26 June 1967.[18]

Works

The works of Albert Camus include:Шаблон:Sfn

Novels

  • A Happy Death (La Mort heureuse) (written 1936–38, published 1971)
  • The Stranger (L'Étranger, often translated as The Outsider. An alternate meaning of "l'étranger" is "foreigner" ) (1942)
  • The Plague (La Peste) (1947)
  • The Fall (La Chute) (1956)
  • The First Man (Le premier homme) (incomplete, published 1994)

Short stories

Academic theses

Non-fiction

Plays

Essays

References

Footnotes

Шаблон:Reflist

Sources

Further reading

Selected biographies

External links

Шаблон:Wikiquote

Шаблон:Camus Шаблон:Navboxes Шаблон:Portal bar Шаблон:Authority control

Партнерские ресурсы
Криптовалюты
Магазины
Хостинг
Разное

  1. ↑ "Camus". Random House Webster's Unabridged Dictionary.
  2. ↑ Шаблон:Harvnb
  3. ↑ Шаблон:Cite book
  4. ↑ Шаблон:Cite journal
  5. ↑ Stefan Skrimshire, 2006, A Political Theology of the Absurd? Albert Camus and Simone Weil on Social Transformation, Literature and Theology, Volume 20, Issue 3, September 2006, Pages 286–300
  6. ↑ Rik Van Nieuwenhove, 2005, Albert Camus, Simone Weil and the Absurd, Irish Theological Quarterly, 70, 343
  7. ↑ Шаблон:Cite book
  8. ↑ Шаблон:Cite magazine
  9. ↑ 9,0 9,1 Шаблон:Cite web
  10. ↑ Шаблон:Cite web
  11. ↑ Шаблон:Cite web
  12. ↑ Шаблон:Cite book
  13. ↑ Шаблон:Cite web
  14. ↑ "You cannot give coherence to murder if you refuse it to suicide. A spirit penetrated by the idea of the absurd undoubtedly admits the murder of fatality, but would not be able to accept the murder of reasoning. In comparison, murder and suicide are one and the same thing, which must be taken or left together." Шаблон:Cite book
  15. ↑ Шаблон:Cite web
  16. ↑ Шаблон:Cite web
  17. ↑ Шаблон:Cite web
  18. ↑ Шаблон:Cite web
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