Albert Camus

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About Albert Camus

Albert Camus (/kæˈmuː/ kam-OO, US also /kəˈmuː/ kə-MOO, French: [albɛʁ kamy] (About this soundlisten); 7 November 1913 – 4 January 1960) was a French philosopher, author, and journalist. He won the Nobel Prize in Literature at the age of 44 in 1957, 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 (a French colony at the time) to French Pieds Noirs parents. His citizenship was French. He spent his childhood in a poor neighborhood 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 the Soviet Union because of its totalitarianism. Camus was a moralist and leaned towards anarcho-syndicalism. He was part of many organizations seeking European integration. During the Algerian War (1954–1962), he kept a neutral stance, advocating for a multicultural and pluralistic Algeria, a position that caused controversy and was rejected by most parties.

Philosophically, Camus's views contributed to the rise of the philosophy known as absurdism. He is also considered to be an existentialist, even though he firmly rejected the term throughout his lifetime.

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Some were dreadfully insulted, and quite seriously, to have held up as a model such an immoral character as A Hero of Our Time ; others shrewdly noticed that the author had portrayed himself and his acquaintances. … A Hero of Our Time , gentlemen, is in fact a portrait, but not of an individual; it is the aggregate of the vices of our whole generation in their fullest expression. —LERMONTOV I MAY I, monsieur, offer my services without running the risk of intruding? I fear you may not be able to make yourself understood by the worthy ape who presides over the fate of this establishment. In fact, he speaks nothing but Dutch. Unless you authorize me to plead your case, he will not guess that you want gin. T... (From: TheAnarchistLibrary.org.)
Chapter Four EARLY in the morning, the fog-lamps of Mersault’s car were gleaming along the coast road. Leaving Algiers, he passed milk carts, and the warm smell of the horses made him even more aware of the morning’s freshness. It was still dark. A last star dissolved slowly in the sky, and on the pale road he could hear only the motor’s contented purr and occasionally, in the distance, the sound of hooves, the clatter of milk-cans, until out of the dark his lights glittered on the horseshoes. Then everything vanished in the sound of speed. He was driving faster now, and the night swiftly veered to day. Out of the darkness still retained between the hills, the car climbed an empty road overlooking the sea, wh... (From: TheAnarchistLibrary.org.)
The Myth Of Sisyphus An Absurd Reasoning Absurdity and Suicide There is but one truly serious philosophical problem, and that is suicide. Judging whether life is or is not worth living amounts to answering the fundamental question of philosophy. All the rest— whether or not the world has three dimensions, whether the mind has nine or twelve categories—comes afterwards. These are games; one must first answer. And if it is true, as Nietzsche claims, that a philosopher, to deserve our respect, must preach by example, you can appreciate the importance of that reply, for it will precede the definitive act. These are facts the heart can feel; yet they call for careful study before they become clear to the intelle... (From: TheAnarchistLibrary.org.)
November 30, 1946 Toward Dialogue Yes, we must raise our voices. Up to this point, I have refrained from appealing to emotion. We are being torn apart by a logic of history which we have elaborated in every detail — a net which threatens to strangle us. It is not emotion which can cut through the web of a logic which has gone to irrational lengths, but only reason which can meet logic on its own ground. But I should not want to leave the impression... that any program for the future can get along without our powers of love and indignation. I am well aware that it takes a powerful prime mover to get men into motion and that it is hard to throw one’s self into a struggle whose objectives are so modest and where hope has o... (From: TheAnarchistLibrary.org.)
It is as reasonable to represent one kind of imprisonment by another, as it is to represent anything that really exists by that which exists not. DANIEL DEFOE PART I The unusual events described in this chronicle occurred in 194- at Oran. Everyone agreed that, considering their somewhat extraordinary character, they were out of place there. For its ordinariness is what strikes one first about the town of Oran, which is merely a large French port on the Algerian coast, headquarters of the Prefect of a French Department. The town itself, let us admit, is ugly. It has a smug, placid air and you need time to discover what it is that makes it different from so many business centers in other parts of the w... (From: TheAnarchistLibrary.org.)
Part Four: Rebellion and Art Art is the activity that exalts and denies simultaneously. "No artist tolerates reality," says Nietzsche. That is true, but no artist can get along without reality. Artistic creation is a demand for unity and a rejection of the world. But it rejects the world on account of what it lacks and in the name of what it sometimes is. Rebellion can be observed here in its pure state and in its original complexities. Thus art should give us a final perspective on the content of rebellion. The hostility to art shown by all revolutionary reformers must, however, be pointed out. Plato is moderately reasonable. He only calls in question the deceptive function of language and exiles only poets from his rep... (From: TheAnarchistLibrary.org.)
Part 1 Shortly before the war of 1914, an assassin whose crime was particularly repulsive (he had slaughtered a family of farmers, including the children) was condemned to death in Algiers. He was a farm worker who had killed in a sort of bloodthirsty frenzy but had aggravated his case by robbing his victims. The affair created a great stir. It was generally thought that decapitation was too mild a punishment for such a monster. This was the opinion, I have been told, of my father, who was especially aroused by the murder of the children. One of the few things I know about him, in any case, is that he wanted to witness the execution, for the first time in his life. He got up in the dark to go to the place of execution at the other en... (From: TheAnarchistLibrary.org.)
II THERE are some things of which I've never cared to talk. And, a few days after I'd been sent to prison, I decided that this phase of my life was one of them. However, as time went by, I came to feel that this aversion had no real substance. In point of fact, during those early days, I was hardly conscious of being in prison; I had always a vague hope that something would turn up, some agreeable surprise. The change came soon after Marie's first and only visit. From the day when I got her letter telling me they wouldn't let her come to see me any more, because she wasn't my wife — it was from that day that I realized that this cell was my last home, a dead end, so to speak. On the day of my arrest they pu... (From: TheAnarchistLibrary.org.)

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November 7, 1913
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