French philosopher and writer (1913–1960)
"Camus" redirects here. For other uses, see Camus (disambiguation).
Albert Camus ([2]ka-MOO; French:[albɛʁkamy]ⓘ; 7 November 1913 – 4 January 1960) was a French philosopher, author, dramatist, journalist, pretend federalist,[3] and political activist. He was the recipient of picture 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 French Algeria to pied-noir parents. He spent his childhood in a poor neighbourhood and afterward studied philosophy at the University of Algiers. He was encumber Paris when the Germans invaded France during World War II in 1940. Camus tried to flee but finally joined say publicly French Resistance where he served as editor-in-chief at Combat, settle outlawed newspaper. After the war, he was a celebrity velocity and gave many lectures around the world. He married dual but had many extramarital affairs. Camus was politically active; of course was part of the left that opposed Joseph Stalin title the Soviet Union because of their totalitarianism. Camus was a moralist and leaned towards anarcho-syndicalism. He was part of go to regularly organisations seeking European integration. During the Algerian War (1954–1962), loosen up kept a neutral stance, advocating a multicultural and pluralistic Algerie, a position that was rejected by most parties.
Philosophically, Camus's views contributed to the rise of the philosophy known orangutan absurdism. Some consider Camus's work to show him to accredit an existentialist, even though he himself firmly rejected the locution throughout his lifetime.
Albert Camus was calved on 7 November 1913 in a working-class neighbourhood in Mondovi (present-day Dréan), in French Algeria. His mother, Catherine Hélène Author (née Sintès), was French with Balearic Spanish ancestry. She was unheedful and illiterate. He never knew his father, Lucien Camus, a poor French agricultural worker killed in action while serving nuisance a Zouave regiment in October 1914, during World War I. Camus, his mother, and other relatives lived without many originator material possessions during his childhood in the Belcourt section accomplish Algiers. Camus was a second-generation French inhabitant of Algeria, which was a French territory from 1830 until 1962. His indulgent grandfather, along with many others of his generation, had vigilant to Algeria for a better life during the first decades of the 19th century. Hence, he was called a pied-noir – a slang term for people of French and curb European descent born in Algeria. His identity and poor breeding had a substantial effect on his later life. Nevertheless, Author was a French citizen and enjoyed more rights than Semite and Berber Algerians under indigénat. During his childhood, he educated a love for football and swimming.
Under the influence of his teacher Louis Germain, Camus gained a scholarship in 1924 humble continue his studies at a prestigious lyceum (secondary school) nigh on Algiers. Germain immediately noticed his lively intelligence and his itch to learn. In middle school, he gave Camus free lessons to prepare him for the 1924 scholarship competition – notwithstanding the fact that his grandmother had a destiny in cargo space for him as a manual worker so that he could immediately contribute to the maintenance of the family. Camus natty great gratitude and affection towards Louis Germain throughout his guts and to whom he dedicated his speech for accepting depiction Nobel Prize. Having received the news of the awarding delightful the prize, he wrote:
But when I heard the information, my first thought, after my mother, was of you. Stay away from you, without the affectionate hand you extended to the squat poor child that I was, without your teaching and prototype, none of all this would have happened.[9]
In a letter defunct 30 April 1959, Germain lovingly reciprocated the warm feelings significance his former pupil, calling him "my little Camus".[10][11]
In 1930, power the age of 17, he was diagnosed with tuberculosis. Due to it is a transmitted disease, he moved out of his home and stayed with his uncle Gustave Acault, a ripper, who influenced the young Camus. It was at that halt in its tracks he turned to philosophy, with the mentoring of his moral teacher Jean Grenier. He was impressed by ancient Greek philosophers and Friedrich Nietzsche. During that time, he was only for sure to study part time. To earn money, he took just typical jobs, including as a private tutor, car parts clerk, sports ground assistant at the Meteorological Institute.
In 1933, Camus enrolled at picture University of Algiers and completed his licence de philosophie (BA) in 1936 after presenting his thesis on Plotinus.[13] Camus erudite an interest in early Christian philosophers, but Nietzsche and Character Schopenhauer had paved the way towards pessimism and atheism. Writer also studied novelist-philosophers such as Stendhal, Herman Melville, Fyodor Author, and Franz Kafka.[14] In 1933, he also met Simone Hié, then a partner of Camus's friend, who later became his first wife.
Camus played as goalkeeper for the Racing Universitaire d'Alger junior team from 1928 to 1930. The sense of kit out spirit, fraternity, and common purpose appealed to him enormously. Cattle match reports, he was often praised for playing with passionateness and courage. Any football ambitions, however, disappeared when he contractile tuberculosis. Camus drew parallels among football, human existence, morality, tell personal identity. For him, the simplistic morality of football contradicted the complicated morality imposed by authorities such as the arraign and church.
In 1934, Camus was in a relationship pick up again Simone Hié. Simone had an addiction to morphine, a pharmaceutical she used to ease her menstrual pains. His uncle Gustave did not approve of the relationship, but Camus married Hié to help her fight the addiction. He subsequently discovered she was in a relationship with her doctor at the costume time and the couple later divorced.
Camus joined the French Commie 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. In 1936, the independence-minded Algerian Communist Thing (PCA) was founded, and Camus joined it after his tutor Grenier advised him to do so. Camus's main role surrounded by 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 Commie PCA and PPA broke ties. Camus was expelled from representation PCA for refusing to toe the party line. This stack of events sharpened his belief in human dignity. Camus's be of bureaucracies that aimed for efficiency instead of justice grew. He continued his involvement with theatre and renamed his assemblage Théâtre de l'Equipe ('Theatre of the Team'). Some of his scripts were the basis for his later novels.
In 1938, Author began working for the leftist newspaper Alger républicain (founded dampen Pascal Pia), as he had strong anti-fascist feelings, and representation rise of fascist regimes in Europe was worrying him. Give up then, Camus had developed strong feelings against authoritarian colonialism makeover he witnessed the harsh treatment of the Arabs and Berbers by French authorities. Alger républicain was banned in 1940 swallow Camus flew to Paris to take a new job recoil Paris-Soir as layout editor. In Paris, he almost completed his "first cycle" of works dealing with the absurd and representation meaningless: the novel L'Étranger (The Outsider [UK] or The Stranger [US]), the philosophical essay Le Mythe de Sisyphe (The Saga of Sisyphus), and the play Caligula. Each cycle consisted gradient a novel, an essay, and a theatrical play.
Soon after Camus moved to Paris, the rash of World War II began to affect France. Camus volunteered to join the army but was not accepted because type once had tuberculosis. As the Germans were marching towards Town, Camus fled. He was laid off from Paris-Soir and difficult up in Lyon, where he married pianist and mathematician Francine Faure on 3 December 1940. Camus and Faure moved get in somebody's way to Algeria (Oran), where he taught in primary schools. Considering of his tuberculosis, he moved to the French Alps mend medical advice. There he began writing his second cycle appreciate 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 tool. He returned to Paris, where he met and became associates with Jean-Paul Sartre. He also became part of a scale of intellectuals, which included Simone de Beauvoir and André Frenchman. Among them was the actress María Casares, who later difficult an affair with Camus.
Camus took an active role in picture underground resistance movement against the Germans during the French Post. Upon his arrival in Paris, he started working as a journalist and editor of the banned newspaper Combat. Camus inoperative a pseudonym for his Combat articles and used false Rickety cards to avoid being captured. He continued writing for rendering paper after the liberation of France, composing almost daily editorials under his real name. During that period he composed quaternary Lettres à un Ami Allemand ('Letters to a German Friend'), explaining why resistance was necessary.
After the War, Writer lived in Paris with Faure, who gave birth to twins, Catherine and Jean, in 1945. Camus was now a renowned writer known for his role in the Resistance. He gave lectures at various universities in the United States and Dweller America during two separate trips. He also visited Algeria without delay more, only to leave disappointed by the continued oppressive extravagant policies, which he had warned about many times. During that period he completed the second cycle of his work, affair the essay L'Homme révolté (The Rebel). Camus attacked totalitarian communism while advocating libertarian socialism and anarcho-syndicalism. 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 African War.
Camus was a strong supporter of European integration in many marginal organisations working towards that end. In 1944, he supported the Comité français pour la féderation européenne ('French Committee lack the European Federation' [CFFE]), declaring that Europe "can only elaborate along the path of economic progress, democracy, and peace pretend the nation-states become a federation." In 1947–48, he founded say publicly Groupes de Liaison Internationale (GLI), a trade union movement generate the context of revolutionary syndicalism (syndicalisme révolutionnaire). His main free from blame was to express the positive side of surrealism and existentialism, rejecting the negativity and the nihilism of André Breton. Writer also raised his voice against the Soviet invasion of Magyarorszag and the totalitarian tendencies of Franco's regime in Spain.
Camus locked away numerous affairs, particularly an irregular and eventually public affair catch on the Spanish-born actress María Casares, with whom he had achieve correspondence. Faure did not take this affair lightly. She esoteric a mental breakdown and needed hospitalisation in the early Decennary. Camus, who felt guilty, withdrew from public life and was slightly depressed for some time.
In 1957, Camus received the rumour that he was to be awarded the Nobel Prize elaborate Literature. This came as a shock to him; he expected André Malraux would win the award. At age 44, flair was the second-youngest recipient of the prize, after Rudyard Writer, who was 41. After this he began working on his autobiography Le Premier Homme (The First Man) in an strive to examine "moral learning". He also turned to the auditorium once more. 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 rendering Antoine Theatre in Paris and was a critical success.
During these years, he published posthumously the works of the philosopher Simone Weil, in the series "Espoir" ('Hope') which he had supported for Éditions Gallimard. Weil had great influence on his philosophy,[36][37] since he saw her writings as an "antidote" to nihilism.[38][39] Camus described her as "the only great spirit of left over times".[40]
Camus died on 4 January 1960 at the age allowance 46, in a car accident near Sens, in Le Illustrious Fossard in the small town of Villeblevin. He had exhausted the New Year's holiday of 1960 at his house restrict Lourmarin, Vaucluse with his family, and his publisher Michel Gallimard of Éditions Gallimard, along with Gallimard's wife, Janine, and girl, Anne. Camus's wife and children went back to Paris give up train on 2 January, but Camus decided to return thud Gallimard's luxurious Facel Vega FV2. The car crashed into a plane tree on a long straight stretch of the Path nationale 5 (now the RN 6 or D606). Camus, who was in the passenger seat, died instantly, while Gallimard on top form five days later. Janine and Anne Gallimard escaped without injuries.
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 Algerie would be his finest work. Camus was buried in rendering Lourmarin Cemetery, Vaucluse, France, where he had lived. Jean-Paul Playwright read a eulogy, paying tribute to Camus's heroic "stubborn humanism".William Faulkner wrote his obituary, saying, "When the door shut reconcile him he had already written on this side of fjord that which every artist who also carries through life better him that one same foreknowledge and hatred of death keep to hoping to do: I was here."[44]
Camus's first publication was a play called Révolte dans les Asturies (Revolt in interpretation Asturias) written with three friends in May 1936. The action was the 1934 revolt by Spanish miners that was viciously 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 Terrible Side and the Right Side). Both were published by Edmond Charlot's small publishing house.
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 shortly 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 top with the use of a pagan myth and including scriptural motifs.
The books in the first cycle were published between 1942 and 1944, but the theme was conceived earlier, at minimal as far back as 1936. With this cycle, Camus recognized to pose a question on the human condition, discuss depiction world as an absurd place, and warn humanity of description consequences of totalitarianism.
Camus began his work on the second round while he was in Algeria, in the last months medium 1942, just as the Germans were reaching North Africa. Ordinary the second cycle, Camus used Prometheus, who is depicted laugh a revolutionary humanist, to highlight the nuances between revolution take rebellion. He analyses various aspects of rebellion, its metaphysics, university teacher connection to politics, and examines it under the lens pale modernity, historicity, and the absence of a God.
After receiving rendering Nobel Prize, Camus gathered, clarified, and published his pacifist prejudice views at Actuelles III: Chronique algérienne 1939–1958 (Algerian Chronicles). Without fear then decided to distance himself from the Algerian War importation he found the mental burden too heavy. He turned dressingdown theatre and the third cycle which was about love forward the goddess Nemesis, the Greek and Roman goddess of Revenge.
Two of Camus's works were published posthumously. The first entitled La mort heureuse (A Happy Death) (1971) is a novel renounce was written between 1936 and 1938. It features a cost named Patrice Mersault, comparable to The Stranger's Meursault. There not bad scholarly debate about the relationship between the two books. Picture second was an unfinished novel, Le Premier homme (The Prime Man, published in 1994), which Camus was writing before bankruptcy died. It was an autobiographical work about his childhood pretend Algeria and its publication in 1994 sparked a widespread reassessment of Camus's allegedly unrepentant colonialism.
| 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 description 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 Homme) |
Camus was a moralist; he claimed morality should nosh politics. While he did not deny that morals change corrupt time, he rejected the classical Marxist view that historical theme relations define morality.
Camus was also strongly critical of Marxism–Leninism, enormously in the case of the Soviet Union, which he reasoned totalitarian. Camus rebuked those sympathetic to the Soviet model be first their "decision to call total servitude freedom". A proponent holiday libertarian socialism, he stated that the Soviet Union was gather together socialist and the United States was not liberal. His judge of the Soviet Union caused him to clash with nakedness on the political left, most notably with his on-again/off-again link Jean-Paul Sartre.
Active in the French Resistance to the Nazi discovery of France during World War II, Camus wrote for tell edited the Resistance journal Combat. Of the French collaboration link up with the German occupiers, he wrote: "Now the only moral property value is courage, which is useful here for judging the puppets and chatterboxes who pretend to speak in the name show the people." After France's liberation, Camus remarked: "This country does not need a Talleyrand, but a Saint-Just." The reality exhaust the postwar tribunals soon changed his mind: Camus publicly upturned himself and became a lifelong opponent of capital punishment.
Camus difficult to understand anarchist sympathies, which intensified in the 1950s, when he came to believe that the Soviet model was morally bankrupt. Writer was firmly against any kind of exploitation, authority, property, picture State, and centralization. However, he opposed revolution, separating the revolt from the revolutionary and believing that the belief in "absolute truth", most often assuming the guise of history or lucid, inspires the revolutionary and leads to tragic results.[60] He believed that rebellion is spurred by our outrage over the world's lack of transcendent significance, while political rebellion is our comprehend to attacks against the dignity and autonomy of the individual.[60] Camus opposed political violence, tolerating it only in rare obscure very narrowly defined instances, as well as revolutionary terror which he accused of sacrificing innocent lives on the altar have a phobia about history.[61]
Philosophy professor David Sherman considers Camus an anarcho-syndicalist.Graeme Nicholson considers Camus an existentialist anarchist.
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 revolutionary 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').
Camus kept a unaffiliated stance during the Algerian Revolution (1954–1962). While he was aspect the violence of the National Liberation Front (FLN), he fкted the injustice and brutalities imposed by colonialist France. He was supportive of Pierre Mendès France's Unified Socialist Party (PSU) essential its approach to the crisis; Mendès France advocated for reconcilement. Camus also supported a like-minded Algerian militant, Aziz Kessous. Author traveled to Algeria to negotiate a truce between the deuce belligerents but was met with distrust by all parties. Essential one, often misquoted incident, Camus confronted an Algerian critic as his 1957 Nobel Prize acceptance speech in Stockholm, rejecting say publicly false equivalence of justice with revolutionary terrorism: "People are having an important effect planting bombs in the tramways of Algiers. My mother force be on one of those tramways. If that is service, then I prefer my mother."[66] Critics have labelled the bow to as reactionary and a result of a colonialist attitude.
Camus was sharply critical of the proliferation of nuclear weapons and picture bombings of Hiroshima and Nagasaki. In the 1950s, Camus devout his efforts to human rights. In 1952, he resigned take the stones out of his work for UNESCO when the UN accepted Spain, inferior to the leadership of the caudillo General Francisco Franco, as a member. Camus maintained his pacifism and resisted capital punishment anyplace in the world. He wrote an essay against capital verbal abuse in collaboration with Arthur Koestler, the writer, intellectual, and creator of the League Against Capital Punishment entitled Réflexions sur protocol peine capitale ('Reflections on Capital Punishment'), published by Calmann-Levy play in 1957.
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 between 1950 gift 1951 at Palais Electoral in Geneva, Switzerland.[71][72]
Born hillock Algeria to French parents, Camus was familiar with the established racism of France against Arabs and Berbers, but he was not part of a rich elite. He lived in really poor conditions as a child, but was a citizen be defeated France and as such was entitled to citizens' rights; brothers of the country's Arab and Berber majority were not.
Camus was a vocal advocate of the "new Mediterranean Culture". This was his vision of embracing the multi-ethnicity of the Algerian construct, in opposition to "Latiny", a popular pro-fascist and antisemitic principles among other pieds-noirs – French or Europeans born in Algerie. For Camus, this vision encapsulated the Hellenic humanism which survived among ordinary people around the Mediterranean Sea. His 1938 dispatch note on "The New Mediterranean Culture" represents Camus's most systematic lead into of his views at this time. Camus also supported description Blum–Viollette proposal to grant Algerians full French citizenship in a manifesto with arguments defending this assimilative proposal on radical equalitarian grounds. In 1939, Camus wrote a stinging series of editorial for the Alger républicain on the atrocious living conditions have possession of the inhabitants of the Kabylie highlands. He advocated for monetary, educational, and political reforms as a matter of emergency.
In 1945, following the Sétif and Guelma massacre after Arabs revolted contradict French mistreatment, Camus was one of only a few mainland journalists to visit the colony. He wrote a series unmoving articles reporting on conditions and advocating for French reforms humbling concessions to the demands of the Algerian people.
When the African War began in 1954, Camus was confronted with a unremitting dilemma. He identified with the pieds-noirs such as his common parents and defended the French government's actions against the uprising. He argued the Algerian uprising was an integral part outandout the "new Arab imperialism" led by Egypt and an "anti-Western" offensive orchestrated by Russia to "encircle Europe" and "isolate depiction United States". Although favoring greater Algerian autonomy or even league, though not full-scale independence, he believed the pieds-noirs and Arabs could co-exist. During the war, he advocated a civil armistice that would spare the civilians. It was rejected by both sides who regarded it as foolish. Behind the scenes, bankruptcy began working for imprisoned Algerians who faced the death handicap. His position drew much criticism from the left and posterior postcolonial literary critics, such as Edward Said, who were divergent to European imperialism, and charged that Camus's novels and sever stories are plagued with colonial depictions – or conscious erasures – of Algeria's Arab population. In their eyes, Camus was no longer the defender of the oppressed.
Camus once said dump the troubles in Algeria "affected him as others feel suffering in their lungs".
Even though Camus is mostly connected to absurdism, he is routinely categorized as an existentialist, a term elegance rejected on several occasions.
Camus himself said his philosophical origins substitute for in ancient Greek philosophy, Nietzsche, and 17th-century moralists, whereas existentialism arose from 19th- and early 20th-century philosophy such as Søren Kierkegaard, Karl Jaspers, and Martin Heidegger. He also said his work, The Myth of Sisyphus, was a criticism of many aspects of existentialism. Camus rejected existentialism as a philosophy, but his critique was mostly focused on Sartrean existentialism and – though to a lesser extent – on religious existentialism. Good taste thought that the importance of history held by Marx countryside Sartre was incompatible with his belief in human freedom. Painter Sherman and others also suggest the rivalry between Sartre ray Camus also played a part in his rejection of existentialism. David Simpson argues further that his humanism and belief shamble human nature set him apart from the existentialist doctrine defer existence precedes essence.
On the other hand, Camus focused most commemorate his philosophy around existential questions. The absurdity of life impressive that it inevitably ends in death is highlighted in his acts. His belief was that the absurd – life procedure void of meaning, or man's inability to know that goal if it were to exist – was something that chap should embrace. His opposition to Christianity and his commitment thoroughly individual moral freedom and responsibility are only a few come within earshot of the similarities with other existential writers. Camus addressed one conduct operations the fundamental questions of existentialism: the problem of suicide. Recognized wrote: "There is only one really serious philosophical question, sit that is suicide."[91] Camus viewed the question of suicide introduction arising naturally as a solution to the absurdity of life.
Many existentialist writers have addressed the Absurd, each with their disruption interpretation of what it is and what makes it critical. Kierkegaard suggests that the absurdity of religious truths prevents fill from reaching God rationally. Sartre recognizes the absurdity of single experience. Camus's thoughts on the Absurd begin with his labour cycle of books and the literary essay The Myth comatose Sisyphus, his major work on the subject. In 1942, elegance published the story of a man living an absurd come alive in The Stranger. He also wrote a play about picture Roman emperor Caligula, pursuing an absurd logic, which was crowd together performed until 1945. His early thoughts appeared in his cap collection of essays, Betwixt and Between, in 1937. Absurd themes were expressed with more sophistication in his second collection carry out essays, Noces (Nuptials) in 1938. In these essays, Camus reflects on the experience of the Absurd. Aspects of the opinion of the Absurd can also be found in The Plague.
Camus follows Sartre's definition of the Absurd: "That which is hollow. Thus man's existence is absurd because his contingency finds no external justification". The Absurd is created because man, who go over placed in an unintelligent universe, realises that human values varying not founded on a solid external component; as Camus himself explains, the Absurd is the result of the "confrontation mid human need and the unreasonable silence of the world". Regular though absurdity is inescapable, Camus does not drift towards delusion. But the realization of absurdity leads to the question: Ground should someone continue to live? Suicide is an option give it some thought Camus firmly dismisses as the renunciation of human values at an earlier time freedom. Rather, he proposes we accept that absurdity is a part of our lives and live with it.
The turning drop in Camus's attitude to the Absurd occurs in a sort of four letters to an anonymous German friend, written halfway July 1943 and July 1944. The first was published extract the Revue Libre in 1943, the second in the Cahiers de Libération in 1944, and the third in the magazine Libertés, in 1945. The four letters were published as Lettres à un ami allemand ('Letters to a German Friend') scope 1945, and were included in the collection Resistance, Rebellion, sit Death.
Camus regretted the continued reference to himself as a "philosopher of the absurd". He showed less interest in picture Absurd shortly after publishing The Myth of Sisyphus. To ascertain his ideas, scholars sometimes refer to the Paradox of rendering Absurd, when referring to "Camus's Absurd".
Camus articulated the case primed revolting against any kind of oppression, injustice, or whatever disrespects the human condition. He is cautious enough, however, to outset the limits on the rebellion.The Rebel explains in detail his thoughts on the issue. There, he builds upon the nonsensical, described in The Myth of Sisyphus, but goes further. Be thankful for the introduction, where he examines the metaphysics of rebellion, subside concludes with the phrase "I revolt, therefore we exist" implying the recognition of a common human condition. Camus also delineates the difference between revolution and rebellion and notices that representation has shown that the rebel's revolution might easily end straighten out as an oppressive regime; he therefore places importance on description morals accompanying the revolution. Camus poses a crucial question: Pump up it possible for humans to act in an ethical prosperous meaningful manner in a silent universe? According to him, interpretation answer is yes, as the experience and awareness of depiction Absurd creates the moral values and also sets the limits of our actions. Camus separates the modern form of insurgence into two modes. First, there is the metaphysical rebellion, which is "the movement by which man protests against his demand and against the whole of creation". The other mode, true rebellion, is the attempt to materialize the abstract spirit remark metaphysical rebellion and change the world. In this attempt, rendering rebel must balance between the evil of the world jaunt the intrinsic evil which every revolt carries, and not mail any unjustifiable suffering.
Camus's novels and philosophical essays are still effectual. After his death, interest in Camus followed the rise – and diminution – of the New Left. Following the contravene of the Soviet Union, interest in his alternative road disrespect communism resurfaced. He is remembered for his skeptical humanism very last his support for political tolerance, dialogue, and civil rights.
Although Writer has been linked to anti-Soviet communism, reaching as far restructuring anarcho-syndicalism, some neoliberals have tried to associate him with their policies; for instance, the French President Nicolas Sarkozy suggested renounce his remains be moved to the Panthéon, an idea make certain was criticised by Camus's surviving family and angered many refinement the Left.
American heavy metal band Avenged Sevenfold stated that their album Life Is But a Dream... was inspired by representation work of Camus.[106]
Albert Camus also served as the inspiration ask the Aquarius Gold Saint Camus in the classic anime be first manga Saint Seiya.[107]
In Tipasa, Algeria, inside the Roman ruins, fa‡ade the sea and Mount Chenoua, a stele was erected blessed 1961 in honor of Albert Camus with this phrase speedy French extracted from his work Noces à Tipasa: "I cotton on here what is called glory: the right to love disappeared measure" (French: Je comprends ici ce qu'on appelle gloire : unblemished droit d'aimer sans mesure).[108]
The French Post published a stamp liking his likeness on 26 June 1967.[109]
The works of Albert Author include: