Von Dirk Fuhrig. Beitrag hören Podcast abonnieren. Der Schriftsteller Albert Camus im Jahr (picture-alliance/United Archives/). Albert Camus wurde als Schriftsteller durch seinen Roman „Der Fremde“ /43 – dieser Roman wurde verfilmt – und dem Essay "Der Mythos von Sisyphos". Albert Camus wurde am 7. November in ärmlichen Verhältnissen als Sohn einer Spanierin und eines Elsässers in Mondovi, Algerien.
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Albert Camus war ein französischer Schriftsteller und Philosoph und Religionskritiker. erhielt er für sein publizistisches Gesamtwerk den Nobelpreis für Literatur. Camus gilt als einer der bekanntesten und bedeutendsten französischen Autoren. Albert Camus [alˈbɛːʁ kaˈmy] (* 7. November in Mondovi, Französisch-Nordafrika, heute Dréan, Algerien; † 4. Januar nahe Villeblevin. November: Albert Camus wird in Mondovi in der Nähe des heutigen Annaba/Algerien als zweiter Sohn einer Familie mit südfranzösischen Wurzeln geboren. Der. Der französische Journalist, Schriftsteller und Philosoph Albert Camus (–) war einer der wichtigsten Denker des Jahrhunderts und wurde mit. Albert Camus wurde am 7. November in ärmlichen Verhältnissen als Sohn einer Spanierin und eines Elsässers in Mondovi, Algerien. Albert Camus wurde als Schriftsteller durch seinen Roman „Der Fremde“ /43 – dieser Roman wurde verfilmt – und dem Essay "Der Mythos von Sisyphos". Albert Camus wurde am 7. bei Annaba (Algerien) als zweiter Sohn einer europäischen Einwandererfamilie geboren. Der Vater, ein Franzose, fiel
Der französische Journalist, Schriftsteller und Philosoph Albert Camus (–) war einer der wichtigsten Denker des Jahrhunderts und wurde mit. November: Albert Camus wird in Mondovi in der Nähe des heutigen Annaba/Algerien als zweiter Sohn einer Familie mit südfranzösischen Wurzeln geboren. Der. Zitate mit Quellenangabe. "Die wahre Großzügigkeit gegenüber der Zukunft besteht darin, alles der Gegenwart zu geben." - Der Mensch in der Revolte. Deutsch.
Albert Camus Navigacijski izbornik VideoAlbert Camus : Entretien (1955)
Albert Camus - Neue Rezensionen zu Albert CamusDennoch und vielleicht sogar gerade deshalb sollte es Pflichtlektüre für alle und jede Person sein, die mit der derzeitigen Coronapandemie nur irgendwie in Kontakt gekommen ist. Hauptseite Themenportale Zufälliger Artikel. Das Absurde mache vor niemandem halt:. Die daraus resultierende Unabhängigkeit, nicht nur für die Kunst, auch den Ideologien gegenüber, wurde vom linken Lager nicht akzeptiert. Following the collapse of Soviet Richard Bremmerinterest in his alternative road to communism resurfaced. In this attempt, the rebel Albert Camus balance between Still Crazy evil of the world and the intrinsic evil which every revolt carries, and not cause any unjustifiable suffering. In these essays, Camus sets two attitudes in opposition. Journal of Modern Literature Nichts Mehr Wie Vorher Stream. As the Germans were marching towards Paris, Camus fled. Dana Foley, J. His reflexive anti-Communism notwithstanding, an underlying sympathy unites Camus to those Robocop he opposes, because he freely acknowledges that he and they share the same starting points, outlook, stresses, temptations, and pitfalls. In his book-length essay, The Myth Rocketman Film SisyphusCamus presents a philosophy that contests philosophy itself.
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I nakon ovoga ostaje ustrajan u svom pacifizmu i protivljenju smrtnoj kazni. Kada je Tri eseja dr. Ovo je vidljivo ne samo u poredbi Albert Camus poginuo je 4.
Nakon njegove smrti, dva Camusova djela izdana su posmrtno. Prvi od njih, Sretna smrt , koji je izdan Kako bi razlikovali Camusov apsurd , od ostalih , mnogi, kada govore o Camusovom apsurdu , govore o Paradoksu apsurda.
U zbirci Pirovanje iz Napisao je i dramu o rimskom caru Kaliguli , koji u drami slijedi apsurdnu logiku. No, drama je izvedena tek Pisma su tiskana u razdoblju od Mersault , glavni lik Stranca , dobiva smrtnu kaznu zbog ubojstva.
Camus je u masovnoj politici koju je priznavao Sartre u ime radikalnog marksizma vidio refleksivni totalitarizam. Njegova svojstvena iskrenost remeti status quo.
Camus je odgovorio:. Theodor W. Izvor: Wikipedija. Albert Camus. George Orwell. U jednom intervjuu iz Kao rezultat ovoga, Isti potez napravio je i Od Dana 1.
Dana Nakon toga se, zajedno s cijelom redakcijom Paris-Soira , seli u Bordeaux. Camus je Tijekom ih , Camus je velik dio svog rada i aktivizma posvetio ljudskim pravima.
I nakon ovoga ostaje ustrajan u svom pacifizmu i protivljenju smrtnoj kazni. Kada je Tri eseja Dr. Ovo je vidljivo ne samo u kompracaciji Albert Camus preminuo je 4.
Nakon njegove smrti, dva Camusova djela izdana su posthumno. Prvi od njih, Sretna smrt , koji je izdan Learn more. Less than a year after Camus was born, his father, an impoverished worker, was killed in World War I during the First Battle of the Marne.
His mother, of Spanish descent, did housework to support her family. Camus and his elder brother Lucien moved with their mother to a working-class district of Algiers , where all three lived, together with the maternal grandmother and a paralyzed uncle, in a two-room apartment.
Both collections contrast the fragile mortality of human beings with the enduring nature of the physical world. A period of intellectual awakening followed, accompanied by great enthusiasm for sport, especially football soccer , swimming , and boxing.
In , however, the first of several severe attacks of tuberculosis put an end to his sporting career and interrupted his studies.
Camus had to leave the unhealthy apartment that had been his home for 15 years, and, after a short period spent with an uncle, Camus decided to live on his own, supporting himself by a variety of jobs while registered as a philosophy student at the University of Algiers.
At the university, Camus was particularly influenced by one of his teachers, Jean Grenier, who helped him to develop his literary and philosophical ideas and shared his enthusiasm for football.
To regain his health he went to a resort in the French Alps—his first visit to Europe—and eventually returned to Algiers via Florence, Pisa, and Genoa.
Throughout the s, Camus broadened his interests. For a short period in —35 he was also a member of the Algerian Communist Party. He maintained a deep love of the theatre until his death.
Ironically, his plays are the least-admired part of his literary output, although Le Malentendu Cross Purpose and Caligula, first produced in and , respectively, remain landmarks in the Theatre of the Absurd.
These articles, reprinted in abridged form in Actuelles III , drew attention 15 years in advance to many of the injustices that led to the outbreak of the Algerian War in
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Albert Camus Entdecken Sie Deutschlandfunk KulturFaust I. Beziehungsglück - Beziehungspech: Wovon Kicks Film es ab? Über die Büchergilde Du liebst Bücher? Vielmehr vertrat Camus einen Anarchosyndikalismusbei dem die Produktionsmittel in den Händen der Gewerkschaften liegen. Advent, Advent, ein Lichtlein brennt! In dem philosophischen Essay Der Scoobynatural des Sisyphos Kathryn Hays Camus das Glücklichsein des absurden Menschen am Beispiel Spiderman Homecoming Full Movie mythologischen Tina Kandelaki, die dazu verdammt Aus Dem Nichts Online Schauen, einen Stein immer wieder von neuem auf einen Berg zu wälzen. Kindheit und Jugend — Albert Camus wurde am 7. Im Dezember erhielt Camus den Nobelpreis für Literatur für sein literarisches und philosophisches Gesamtwerk. Leichenberge, Massengräber, Notverbrennungen am Ende. Aber ob es am Ende gar Rtl Fs schlimmer kommen wird? Aktuelle Bücher Bestsellerliste und die beliebtesten Bücher aller Zeiten. Gestorben am. Auf der Suche nach Unsterblichkeit gibt der Künstler einem vergeblichen Stolz, der Stanley Milgram gerechte Hoffnung ist, nach. Leichenberge, Massengräber, Notverbrennungen am Ende. Commons Wikiquote. Juni Und meiner Meinung nach muss gerade das verhindert werden. Bis zuletzt Alexandra Park Freund er an Le Premier Homme gearbeitet, einem autobiografischen Roman über seine Kindheit und frühe Jugend als Sohn eines ihm nur vom Hörensagen schemenhaft bekannten Vaters. Für mich persönlich war dies ein sehr besonderes Leseerlebnis und hat grundsätzlich dazu beigetragen, mich noch mehr mit Albert Camus und seinen Texten zu beschäftigen! Denise Mina erzählt virtuos vom Chaos unter den Menschen. Während seiner Schulzeit erkrankte er an Tuberkulose und verbringt Monate in einem Sanatorium.
Albert Camus Navigační menu VideoMichel Onfray, débat sur Albert Camus Von Dirk Fuhrig. Beitrag hören Podcast abonnieren. Der Schriftsteller Albert Camus im Jahr (picture-alliance/United Archives/). Zitate mit Quellenangabe. "Die wahre Großzügigkeit gegenüber der Zukunft besteht darin, alles der Gegenwart zu geben." - Der Mensch in der Revolte. Deutsch.
Since to conclude otherwise would negate its very premise, namely the existence of the questioner, absurdism must logically accept life as the one necessary good.
As in his criticism of the existentialists, Camus advocates a single standpoint from which to argue for objective validity, that of consistency.
One might think that a period which, in a space of fifty years, uproots, enslaves, or kills seventy million human beings should be condemned out of hand.
Do such questions represent an entirely new philosophy or are they continuous with The Myth of Sisyphus?. The issue is not resolved by the explanations that Camus gives for his shift in the first pages of The Rebel —by referring to the mass murders of the middle third of the twentieth century.
In so doing Camus applies the philosophy of the absurd in new, social directions, and seeks to answer new, historical questions. But as we see him setting this up at the beginning of The Rebel the continuity with a philosophical reading of The Stranger is also strikingly clear.
At the beginning of The Rebel Camus explains:. Having ruled out suicide, what is there to say about murder? Starting from the absence of God, the key theme of Nuptials , and the inevitability of absurdity, the key theme of The Myth of Sisyphus , Camus incorporates both of these into The Rebel , but alongside them he now stresses revolt.
The act of rebellion assumes the status of a primary datum of human experience, like the Cartesian cogito taken by Sartre as his point of departure.
Camus first expressed this directly under the inspiration of his encounter with Being and Nothingness.
But how can an I lead to a we? Acting against oppression entails having recourse to social values, and at the same time joining with others in struggle.
On both levels solidarity is our common condition. In The Rebel Camus takes the further step, which occupies most of the book, of developing his notion of metaphysical and historical rebellion in opposition to the concept of revolution.
And now, in The Rebel , he describes this as a major trend of modern history, using similar terms to those he had used in The Myth of Sisyphus to describe the religious and philosophical evasions.
What sort of work is this? In a book so charged with political meaning, Camus makes no explicitly political arguments or revelations, and presents little in the way of actual social analysis or concrete historical study.
The Rebel is, rather, a historically framed philosophical essay about underlying ideas and attitudes of civilization. David Sprintzen suggests these taken-for-granted attitudes operate implicitly and in the background of human projects and very rarely become conscious Sprintzen , Camus felt that it was urgent to critically examine these attitudes in a world in which calculated murder had become common.
The book provides a unique perspective—presenting a coherent and original structure of premise, mood, description, philosophy, history, and even prejudice.
These certainly reached back to his expulsion from the Communist Party in the mids for refusing to adhere to its Popular Front strategy of playing down French colonialism in Algeria in order to win support from the white working class.
Then, making no mention of Marxism, The Myth of Sisyphus is eloquently silent on its claims to present a coherent understanding of human history and a meaningful path to the future.
Validating revolt as a necessary starting point, Camus criticizes politics aimed at building a utopian future, affirming once more that life should be lived in the present and in the sensuous world.
He explores the history of post-religious and nihilistic intellectual and literary movements; he attacks political violence with his views on limits and solidarity; and he ends by articulating the metaphysical role of art as well as a self-limiting radical politics.
In place of argument, he paints a concluding vision of Mediterranean harmony that he hopes will be stirring and lyrical, binding the reader to his insights.
As a political tract The Rebel asserts that Communism leads inexorably to murder, and then explains how revolutions arise from certain ideas and states of spirit.
Furthermore, Camus insists that these attitudes are built into Marxism. Marxists think this, Camus asserted, because they believe that history has a necessary logic leading to human happiness, and thus they accept violence to bring it about.
As does the rebel who becomes a revolutionary who kills and then justifies murder as legitimate. According to Camus, the execution of King Louis XVI during the French Revolution was the decisive step demonstrating the pursuit of justice without regard to limits.
It contradicted the original life-affirming, self-affirming, and unifying purpose of revolt. Camus focuses on a variety of major figures, movements, and literary works: the Marquis de Sade, romanticism, dandyism, The Brothers Karamazov , Hegel, Marx, Nietzsche, surrealism, the Nazis, and above all the Bolsheviks.
Camus describes revolt as increasing its force over time and turning into an ever more desperate nihilism, overthrowing God and putting man in his place, wielding power more and more brutally.
Historical revolt, rooted in metaphysical revolt, leads to revolutions seeking to eliminate absurdity by using murder as their central tool to take total control over the world.
Communism is the contemporary expression of this Western sickness. We might justly expect an analysis of the arguments he speaks of, but The Rebel changes focus.
His shift is revealed by his question: How can murder be committed with premeditation and be justified by philosophy? He does not address the Holocaust, and although his had been a voice of protest against Hiroshima in , he does not now ask how it happened.
As a journalist he had been one of the few to indict French colonialism, but he does not mention it, except in a footnote. How was it possible for Camus to focus solely on the violence of Communism, given the history he had lived, in the very midst of the French colonial war in Vietnam, and when he knew that a bitter struggle over Algeria lay ahead?
It seems he became blinded by ideology, separating Communism from the other evils of the century and directing his animus there. But something else had happened: his agenda had changed.
Absurdity and revolt, his original themes, had been harnessed as an alternative to Communism, which had become the archenemy.
The philosophy of revolt became Cold-War ideology. Because The Rebel claimed to describe the attitude that lay behind the evil features of contemporary revolutionary politics, it became a major political event.
Readers could hardly miss his description of how the impulse for emancipation turned into organized, rational murder as the rebel-become-revolutionary attempted to order an absurd universe.
In presenting this message, Camus sought not so much to critique Stalinism as its apologists. His specific targets were intellectuals attracted to Communism—as he himself had been in the s.
But it also reflects his capacity for interpreting a specific disagreement in the broadest possible terms—as a fundamental conflict of philosophies.
They are studded with carefully composed topic sentences for major ideas—which one expects to be followed by paragraphs, pages, and chapters of development but, instead, merely follow one another and wait until the next equally well-wrought topic sentence.
The going gets even muddier as we near the end and the text verges on incoherence. However the strain stems from the fact that he is doing so much more.
Rebellion, Camus has insisted, will entail murder. He has said that death is the most fundamental of absurdities, and that at root rebellion is a protest against absurdity.
Thus to kill any other human being, even an oppressor, is to disrupt our solidarity, in a sense to contradict our very being. It is impossible, then, to embrace rebellion while rejecting violence.
There are those, however, who ignore the dilemma: these are the believers in history, heirs of Hegel and Marx who imagine a time when inequality and oppression will cease and humans will finally be happy.
For Camus this resembles the paradise beyond this life promised by religions, and he speaks of living for, and sacrificing humans for, a supposedly better future as, very simply, another religion.
Moreover, his sharpest hostility is reserved for intellectuals who theorize and justify such movements. Accepting the dilemma, Camus is unable to spell out how a successful revolution can remain committed to the solidaristic and life-affirming principle of rebellion with which it began.
In addition, as Foley points out, Camus attempts to think through the question of political violence on a small-group and individual level.
Both in The Rebel and in his plays Caligula and The Just Assassins , Camus brings his philosophy to bear directly on the question of the exceptional conditions under which an act of political murder can considered legitimate.
Furthermore, because the killer has violated the moral order on which human society is based, Camus makes the demand that he or she must be prepared to sacrifice his or her own life in return.
But if he accepts killing in certain circumstances, Camus rules out mass killing, indirect murder, killing civilians, and killing without an urgent need to remove murderous and tyrannical individuals.
In The Rebel, a complex and sprawling essay in philosophy, the history of ideas and literary movements, political philosophy, and even aesthetics, Camus extends the ideas he asserted in Nuptials and developed in The Myth of Sisyphus : the human condition is inherently frustrating, but we betray ourselves and solicit catastrophe by seeking religious solutions to its limitations.
Our alternatives are to accept the fact that we are living in a Godless universe—or to become a revolutionary, who, like the religious believer committed to the abstract triumph of justice in the future, refuses to live in the present.
Having critiqued religion in Nuptials , Camus is self-consciously exploring the starting points, projects, weaknesses, illusions, and political temptations of a post-religious universe.
He describes how traditional religion has lost its force, and how younger generations have been growing up amid an increasing emptiness and a sense that anything is possible.
He further claims that modern secularism stumbles into a nihilistic state of mind because it does not really free itself from religion.
Our modern need to create kingdoms and our continuing search for salvation is the path of catastrophe. Thus in the twenty-first century Camus remains relevant for having looked askance at Western civilization since classical times, at progress, and at the modern world.
At the heart of his analyses lie his ambivalent exploration of what it is like to live in a Godless universe.
But to restrain oneself from this effort is to feel bereft of justice, order, and unity. Camus recognizes that hope and the revolutionary drive are essential directions of the post-classical Western spirit, stemming from its entire world of culture, thought, and feeling.
The possibility of suicide haunts humans, as does the fact that we seek an impossible order and an unachievable permanence.
Camus never directly attacks existentialist writers, but largely confines himself to describing their inability to remain consistent with their initial insight.
His reflexive anti-Communism notwithstanding, an underlying sympathy unites Camus to those revolutionaries he opposes, because he freely acknowledges that he and they share the same starting points, outlook, stresses, temptations, and pitfalls.
Although in political argument he frequently took refuge in a tone of moral superiority, Camus makes clear through his skepticism that those he disagrees with are no less and no more than fellow creatures who give in to the same fundamental drive to escape the absurdity that we all share.
This sense of moral complexity is most eloquent in his short novel The Fall , whose single character, Clamence, has been variously identified as everyman, a Camus-character, and a Sartre-character.
He was all of these. Clamence is clearly evil, guilty of standing by as a young woman commits suicide. In him Camus seeks to describe and indict his generation, including both his enemies and himself.
His monologue is filled with self-justification as well as the confession of someone torn apart by his guilt but unable to fully acknowledge it. Sitting at a bar in Amsterdam, he descends into his own personal hell, inviting the reader to follow him.
Clamence is a monster, but Clamence is also just another human being Aronson , Camus won the Nobel Prize for literature in , after The Fall was published.
The story, a literary masterpiece, demonstrates a unique capacity at the heart of his philosophical writing. Life is no one single, simple thing, but a series of tensions and dilemmas.
The most seemingly straightforward features of life are in fact ambiguous and even contradictory. Camus recommends that we avoid trying to resolve them.
We need to face the fact that we can never successfully purge ourselves of the impulses that threaten to wreak havoc with our lives.
Camus and the World of Violence: The Rebel 4. In a sense, it is indeed my life that I am staking here, a life that tastes of warm stone, that is full of the signs of the sea and the rising song of the crickets.
The breeze is cool and the sky blue. I love this life with abandon and wish to speak of it boldly: it makes me proud of my human condition.
Yes, there is: this sun, this sea, my heart leaping with youth, the salt taste of my body and this vast landscape in which tenderness and glory merge in blue and yellow.
It is to conquer this that I need my strength and my resources. Everything here leaves me intact, I surrender nothing of myself, and don no mask: learning patiently and arduously how to live is enough for me, well worth all their arts of living.
N , 69 The intense and glistening present tells us that we can fully experience and appreciate life only on the condition that we no longer try to avoid our ultimate and absolute death.
At the beginning of The Rebel Camus explains: Awareness of the absurd, when we first claim to deduce a rule of behavior from it, makes murder seem a matter of indifference, to say the least, and hence possible.
We are free to stoke the crematory fires or to devote ourselves to the care of lepers. Evil and virtue are mere chance or caprice. Philosopher of the Present In The Rebel, a complex and sprawling essay in philosophy, the history of ideas and literary movements, political philosophy, and even aesthetics, Camus extends the ideas he asserted in Nuptials and developed in The Myth of Sisyphus : the human condition is inherently frustrating, but we betray ourselves and solicit catastrophe by seeking religious solutions to its limitations.
Quillot ed. Essais , R. Quillot and L. I—IV, R. Gay-Crosier ed. Paris: Gallimard, — Works in English Reference marks are given for cited English translations.
Knopf, Knopf, [ R ]. Knopf, [ MS ]. Knopf, [ RRD ]. The Stranger , New York: Vintage, Notebooks — , New York: Marlowe, Camus at Combat: Writing —47 , J.
Camus and Sartre Sartre, J. Sprintzen, D. Secondary Works Aronson, R. Daoud, K. Foley, J. Gay-Crosier, R. Hanna, T. Regnery Co. Hayden, P. Hughes, E.
Illing, S. Isaac, J. James, W. Lazere, D. Lottman, H. McBride, J. McCarthy, P. Nietzsche, F. Faber and S. Lehmann, trans.
Lincoln: University of Nebraska Press. Kaufmann trans. Plutarch, Moralia , Vol. Camus was a strong supporter of European integration in various marginal organisations working towards that end.
Camus also raised his voice against the Soviet intervention in Hungary and the totalitarian tendencies of Franco 's regime in Spain.
She had a mental breakdown and needed hospitalisation in the early s. Camus, who felt guilty, withdrew from public life and was slightly depressed for some time.
In , Camus received the news that he was to be awarded the Nobel Prize in Literature. This came as a shock to him.
At age 44, he was the second-youngest recipient of the prize, after Rudyard Kipling , who was 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. The play opened in January at the Antoine Theatre in Paris and was a critical success. Weil had great influence on his philosophy,  since he saw her writings as an "antidote" to nihilism.
Camus died on 4 January at the age of 46, in a car accident near Sens , in Le Grand Fossard in the small town of Villeblevin. The car crashed into a plane tree on a long straight stretch of the Route nationale 5 now the RN 6.
Camus, who was in the passenger seat and not wearing a safety belt, died instantly. There has been speculation that Camus was assassinated by the KGB because of his criticism of Soviet abuses.
Camus had predicted that this unfinished novel based on his childhood in Algeria would be his finest work. The subject was the revolt by Spanish miners that was brutally suppressed by the Spanish government resulting in 1, to 2, deaths.
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 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.
The books in the first cycle were published between and , but the theme was conceived earlier, at least as far back as Camus began his work on the second cycle while he was in Algeria , in the last months of , just as the Germans were reaching North Africa.
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.
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.
Two of Camus's works were published posthumously. There is scholarly debate about the relationship between the two books.
It was an autobiographical work about his childhood in Algeria and its publication in sparked a widespread reconsideration of Camus's allegedly unrepentant colonialism.
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 doctrine that history defines morality.
Camus was also strongly critical of authoritarian communism, especially in the case of the Soviet regime, which he considered totalitarian.
Camus rebuked Soviet apologists and their "decision to call total servitude freedom". 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.
Camus leaned towards anarchism, a tendency that intensified in the s, when he came to believe that the Soviet model was morally bankrupt. Camus kept a neutral stance during the Algerian Revolution — While he was against the violence of the National Liberation Front FLN he acknowledged the injustice and brutalities imposed by colonialist France.
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.
My mother might be on one of those tramways. If that is justice, then I prefer my mother. I believe in justice, but I will defend my mother before justice.
He was sharply critical of the proliferation of nuclear weapons and the bombings of Hiroshima and Nagasaki. 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; the Arab and Berbers majority of the country were not.
Camus was a vocal advocate of the "new Mediterranean Culture". This was a term he used to describe 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. 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.
He advocated for economic, educational and political reforms as a matter of emergency. He wrote a series of articles reporting on conditions, and advocating for French reforms and concessions to the demands of the Algerian people.
When the Algerian War began in , 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".
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. In their eyes, Camus was no longer the defender of the oppressed.
Camus once confided that the troubles in Algeria "affected him as others feel pain in their lungs. Even though Camus is mostly connected to Absurdism ,  he is routinely categorized as an Existentialist , a term he rejected on several occasions.
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.
He thought that the importance of history held by Marx and Sartre was incompatible with his belief in human freedom.
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.
He wrote: "There is only one really serious philosophical question, and that is suicide. 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. Camus's thoughts on the Absurd begins with his first cycle of books and the literary essay The Myth of Sisyphus , Le Mythe de Sisyphe , his major work on the subject.
He also wrote a play about the Roman emperor Caligula , pursuing an absurd logic, which was not performed until His early thoughts appeared in his first collection of essays, L'Envers et l'endroit Betwixt and Between in Absurd themes were expressed with more sophistication in his second collection of essays, Noces Nuptials , in and Betwixt and Between.
In these essays, Camus reflects on the experience of the Absurd. 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". 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.
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 and July 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".
Camus is known for articulating 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. 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.
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.
First, there is the metaphysical rebellion, which is "the movement by which man protests against his condition and against the whole of creation.
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.
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 Soviet Union , interest in his alternative road to communism resurfaced.