By John Foley
Adopting an interdisciplinary strategy, encompassing philosophy, literature, politics and heritage, John Foley examines the entire breadth of Camus' rules to supply a finished and rigorous research of his political and philosophical concept and an important contribution to various debates present in Camus study. Foley argues that the coherence of Camus' concept can top be understood via a radical realizing of the thoughts of 'the absurd' and 'revolt' in addition to the relation among them. This publication contains a targeted dialogue of Camus' writings for the newspaper Combat, a scientific research of Camus' dialogue of the ethical legitimacy of political violence and terrorism, a reassessment of the existing postcolonial critique of Camus' humanism, and a sustained research of Camus' most vital and often ignored paintings, L'Homme révolté (The Rebel).
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Extra info for Albert Camus: From the Absurd to Revolt
She needed a nurse. You only have a modest income. And all things considered, she was happier here . . you’re a young man, a different generation, and she must have been bored living with you. qxd 10/09/2008 10:43 AM Page 20 20 ALBERT CAMUS The warden’s testimony in court is clearly motivated by a desire to be seen to be on the side of the society that condemns Meursault, just as his desire to satisfy social convention motivates him to arrange a religious funeral for Mme Meursault, who, as we have seen, “had never given a thought to religion in her life” (TO: 12; TRN: 1127).
Indeed, it seems to interest them far more than the fact that he shot the never-named Arab at all. 46) When Meursault replies that the magistrate was wrong to insist on this point, that it didn’t matter that much, the magistrate immediately interrupts him and his real concern is exposed. He is clearly not interested in the crime of which Meursault has been accused, but in his non-conformism, his atheism and, especially, his lack of religiously inspired remorse and guilt: he interrupted me and pleaded with me one last time, drawing himself up to his full height and asking me if I believed in God.
The advent of Nazism led Camus to reﬂect on whether “if I had really approved of your reasoning, I ought to approve what you are doing”. He argued that the conclusion his Nazi interlocutor derived from the absurd (in this context, the lack of “ultimate” meaning) was nihilistic: “you therefore deduced the idea that everything was equivalent and that good and evil could be deﬁned according to one’s wishes”, that “in the absence of any human or divine code the only values were those of the animal world – in other words, violence and cunning” and that “the only pursuit for the individual was the adventure of power and his only morality, the realism of conquests” (RRD: 27; E: 240).