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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III REALLY, mon cher compatriote, I am grateful to you for your curiosity. However, there is nothing extraordinary about my story. Since you are interested, I’ll tell you that I thought a little about that laugh, for a few days, then forgot about it. Once in a great while, I seemed to hear it within me. But most of the time, without making any effort, I thought of other things. Yet I must admit that I ceased to walk along the Paris quays. When I would ride along them in a car or bus, a sort of silence would descend on me. I was waiting, I believe. But I would cross the Seine, nothing would happen, and I would breathe again. I also had some health problems at that time. Nothing definite, a dejection perhaps, a sort ... (From: TheAnarchistLibrary.org.)
Chapter Three PATRICE and Catherine are having their breakfast on the terrace, in the sun. Catherine is in her bathing-suit, the Boy, as Mersault’s friends call him, the Boy is in his shorts, a napkin around his neck. They are eating salted tomatoes, potato salad, honey, and huge amounts of fruit. They keep the peaches on ice, and lick the tiny drops which have congealed on the velvety skins. They also make grape-juice, which they drink with their faces tipped towards the sun in order to get a tan — at least the Boy does, for he knows a suntan becomes him. ‘Taste the sun,’ Patrice said, holding out his arm to Catherine. She licked his arm. ‘Yes,’ she said, ‘Now you.’ He tasted too, then... (From: TheAnarchistLibrary.org.)
Helen’s Exile The mediterranean sun has something tragic about it, quite different from the tragedy of fogs. Certain evenings at the base of the seaside mountains, night falls over the flawless curve of a little bay, and there rises from the silent waters a sense of anguished fulfillment. In such spots one can understand that if the Greeks knew despair, they always did so through beauty and its stifling quality. In that gilded calamity, tragedy reaches its highest point. Our time, on the other hand, has fed its despair on ugliness and convulsions. This is why Europe would be vile, if suffering could ever be so. We have exiled beauty; the Greeks took up arms for her. First difference, but one that has a history. ... (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.)
PART II From now on, it can be said that plague was the concern of all of us. Hitherto, surprised as he may have been by the strange things happening around him, each individual citizen had gone about his business as usual, so far as this was possible. And no doubt he would have continued doing so. But once the town gates were shut, every one of us realized that all, the narrator included, were, so to speak, in the same boat, and each would have to adapt himself to the new conditions of life. Thus, for example, a feeling normally as individual as the ache of separation from those one loves suddenly became a feeling in which all shared alike and, together with fear, the greatest affliction of the long period of exile that lay ... (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 ON WAKING I understood why my employer had looked rather cross when I asked for my two days off; it's a Saturday today. I hadn't thought of this at the time; it only struck me when I was getting out of bed. Obviously he had seen that it would mean my getting four days' holiday straight off, and one couldn't expect him to like that. Still, for one thing, it wasn't my fault if Mother was buried yesterday and not today; and then, again, I'd have had my Saturday and Sunday off in any case. But naturally this didn't prevent me from seeing my employer's point. Getting up was an effort, as I'd been really exhausted by the previous day's experiences. While shaving, I wondered how to spend the morning, and decided that a swi... (From: TheAnarchistLibrary.org.)

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November 7, 1913
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