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Paul Archambault explores the evolution of Camus' attitude toward Hellenism and Christianity as seen through his writing. The author considers problems as disparate as Camus' use and misuse of Aeschylus and the Presocratics, his ambivalent appraisal of Socrates, the "Plotinian" nature of his aesthetics, his identification of Christianity with Augustinian theology, and the Gnostic resonance of his characteristic ideas.
Albert Camus is one of the iconic figures of twentieth-century French literature, one of France's most widely read modern literary authors and one of the youngest winners of the Nobel Prize for Literature. As the author of L'Etranger and the architect of the notion of 'the Absurd' in the 1940s, he shot to prominence in France and beyond. His work nevertheless attracted hostility as well as acclaim and he was increasingly drawn into bitter political controversies, especially the issue of France's place and role in the country of his birth, Algeria. Most recently, postcolonial studies have identified in his writings a set of preoccupations ripe for revisitation. Situating Camus in his cultural and historical context, this 2007 Companion explores his best-selling novels, his ambiguous engagement with philosophy, his theatre, his increasingly high-profile work as a journalist and his reflection on ethical and political questions that continue to concern readers today.
Like many others of my generation, I first read Camus in high school. I carried him in my backpack while traveling across Europe, I carried him into (and out of) relationships, and I carried him into (and out of) difficult periods of my life. More recently, I have carried him into university classes that I have taught, coming out of them with a renewed appreciation of his art. To be sure, my idea of Camus thirty years ago scarcely resembles my idea of him today. While my admiration and attachment to his writings remain as great as they were long ago, the reasons are more complicated and critical.—Robert Zaretsky On October 16, 1957, Albert Camus was dining in a small restaurant on Paris's Left Bank when a waiter approached him with news: the radio had just announced that Camus had won the Nobel Prize for Literature. Camus insisted that a mistake had been made and that others were far more deserving of the honor than he. Yet Camus was already recognized around the world as the voice of a generation—a status he had achieved with dizzying speed. He published his first novel, The Stranger, in 1942 and emerged from the war as the spokesperson for the Resistance and, although he consistently rejected the label, for existentialism. Subsequent works of fiction (including the novels The Plague and The Fall), philosophy (notably, The Myth of Sisyphus and The Rebel), drama, and social criticism secured his literary and intellectual reputation. And then on January 4, 1960, three years after accepting the Nobel Prize, he was killed in a car accident. In a book distinguished by clarity and passion, Robert Zaretsky considers why Albert Camus mattered in his own lifetime and continues to matter today, focusing on key moments that shaped Camus's development as a writer, a public intellectual, and a man. Each chapter is devoted to a specific event: Camus's visit to Kabylia in 1939 to report on the conditions of the local Berber tribes; his decision in 1945 to sign a petition to commute the death sentence of collaborationist writer Robert Brasillach; his famous quarrel with Jean-Paul Sartre in 1952 over the nature of communism; and his silence about the war in Algeria in 1956. Both engaged and engaging, Albert Camus: Elements of a Life is a searching companion to a profoundly moral and lucid writer whose works provide a guide for those perplexed by the absurdity of the human condition and the world's resistance to meaning.
This book marks a major new reassessment of Camus's writing investigating the nature and philosophical origins of Camus's thinking on 'authenticity' and 'the absurd' as these notions are expressed in The Myth of Sisyphus and The Outsider. It shows that these books are the product not only of a literary figure, but of a genuine philosopher as well. Moreover, McBride provides a complete English-language translation of Camus's Mtaphysique chrtienne et Noplatonisme and underlines the importance of this study for the understanding of the early Camus.
Contemporary scholarship tends to view Albert Camus as a modern, but he himself was conscious of the past and called the transition from Hellenism to Christianity "the true and only turning point in history." For Camus, modernity was not fully comprehensible without an examination of the aspirations that were first articulated in antiquity and that later received their clearest expression in Christianity. These aspirations amounted to a fundamental reorientation of human life in politics, religion, science, and philosophy. Understanding the nature and achievement of that reorientation became the central task of Christian Metaphysics and Neoplatonism. Primarily known through its inclusion in a French omnibus edition, it has remained one of Camus' least-read works, yet it marks his first attempt to understand the relationship between Greek philosophy and Christianity as he charted the movement from the Gospels through Gnosticism and Plotinus to what he calls Augustine's "second revelation" of the Christian faith. Ronald Srigley's translation of this seminal document helps illuminate these aspects of Camus' work. His freestanding English edition exposes readers to an important part of Camus' thought that is often overlooked by those concerned primarily with the book's literary value and supersedes the extant McBride translation by retaining a greater degree of literalness. Srigley has fully annotated Christian Metaphysics to include nearly all of Camus' original citations and has tracked down many poorly identified sources. When Camus cites an ancient primary source, whether in French translation or in the original language, Srigley substitutes a standard English translation in the interest of making his edition accessible to a wider range of readers. His introduction places the text in the context of Camus' better-known later work, explicating its relationship to those mature writings and exploring how its themes were reworked in subsequent books. Arguing that Camus was one of the great critics of modernity through his attempt to disentangle the Greeks from the Christians, Srigley clearly demonstrates the place of Christian Metaphysics in Camus' oeuvre. As the only stand-alone English version of this important work-and a long-overdue critical edition-his fluent translation is an essential benchmark in our understanding of Camus and his place in modern thought.
Decades after his death, Albert Camus (1913–1960) is still regarded as one of the most influential and fascinating intellectuals of the twentieth century. This biography by Stephen Eric Bronner explores the connections between his literary work, his philosophical writings, and his politics. Camus illuminates his impoverished childhood, his existential concerns, his activities in the antifascist resistance, and the controversies in which he was engaged. Beautifully written and incisively argued, this study offers new insights—and above all—highlights the contemporary relevance of an extraordinary man. “A model of a kind of intelligent writing that should be in greater supply. Bronner manages judiciously to combine an appreciation for the strengths of Camus and nonrancorous criticism of his weaknesses. . . . As a personal and opinionated book, it invites the reader into an engaging and informative dialogue.”—American Political Science Review “This concise, lively, and remarkably evenhanded treatment of the life and work of Albert Camus weaves together biography, philosophical analysis, and political commentary.”—Science & Society
Camus, Philosophe: To Return to our Beginnings is the first book on Camus to read Camus in light of, and critical dialogue with, subsequent French and European philosophy. It argues that, while not an academic philosopher, Albert Camus was a philosophe in more profound senses looking back to classical precedents, and the engaged French lumières of the 18th century. Aiming his essays and literary writings at the wider reading public, Camus’ criticism of the forms of ‘political theology’ enshrined in fascist and Stalinist regimes singles him out markedly from more recent theological and messianic turns in French thought. His defense of classical thought, turning around the notions of natural beauty, a limit, and mesure makes him a singularly relevant figure given today’s continuing debates about climate change, as well as the way forward for the post-Marxian Left.
The contributors to this collection come from disparate fields such as theology, literature studies, political science, and communication studies and are guided by a commitment to consider what we can learn from Camus as opposed to where he was wrong or misguided in his life and writing. If there is a place to consider the shortcomings of a human being, especially one as unique as Albert Camus, it will not be found within this volume. The essays in this text are built around the theme that Albert Camus functions as an implicit philosopher of communication with deep ethical commitments. The title, Creating Albert Camus, is intended to have a double meaning. First are those voices who inspired Camus and helped create his ideas; second are those scholars working with Camus’s thoughts during and after his life who help create his enduring legacy. Bringing together scholars who embrace an appreciation of the philosophy of communication provide an opportunity to further situate the work of Camus within the communication discipline. This new project explores the communicative implications of Camus’s work.
Exploring themes that preoccupied Albert Camus--absurdity, silence, revolt, fidelity, and moderation--Robert Zaretsky portrays a moralist who refused to be fooled by the nobler names we assign to our actions, and who pushed himself, and those about him, to challenge the status quo. For Camus, rebellion against injustice is the human condition.