Albert Camus
Według Camusa życie nie ma danego sensu, a jednak nie powinniśmy uciekać w rozpacz ani w wiarę, lecz żyć w pełni w buncie przeciw absurdowi.
Umiejscowienie
Absurd: „Trzeba sobie wyobrażać Syzyfa szczęśliwego.”
Kluczowe idee
- Absurd
- Bunt
- Syzyf
Wpływ
Pod wpływem 5
Plotyn
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Camus’s thesis Christian Metaphysics and Neoplatonism (1936) treated Plotinus’ union of reason and mystical ascent as a bridge from Greek thought to Augustine’s Christianity. A. Camus, Métaphysique chrétienne et néoplatonisme (1936); SEP “Albert Camus”
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Plotyn › 204–270
Augustyn z Hippony
pod wpływem
Camus’s diploma thesis Christian Metaphysics and Neoplatonism (1936) studied Augustine’s answer to the problem of evil and the passage from Greek thought to Christianity. A. Camus, Métaphysique chrétienne et néoplatonisme (1936); SEP “Albert Camus”
Źródło: szkic AI
Augustyn z Hippony › 354–430
Fiodor Dostojewski
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In The Myth of Sisyphus (1942) Camus read Dostoevsky’s Kirillov as a figure of absurd logic, and he adapted Demons for the stage (Les Possédés, 1959). A. Camus, Le Mythe de Sisyphe (1942), “Kirilov”; Les Possédés (1959); SEP “Albert Camus”
Fiodor Dostojewski › 1821–1881
Friedrich Nietzsche
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In The Rebel (1951) Camus took up Nietzsche’s diagnosis of nihilism after the death of God and his affirmation of the world, while defending him against Nazi appropriation. A. Camus, L’Homme révolté (1951), “Nietzsche et le nihilisme”; SEP “Albert Camus”
Friedrich Nietzsche › 1844–1900
Simone Weil
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Camus published Weil’s posthumous The Need for Roots (1949) in his Espoir series at Gallimard, holding that no renewal of Europe could ignore its demands. S. Weil, L’Enracinement (1949), coll. Espoir, ed. A. Camus; SEP “Simone Weil”
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Simone Weil › 1909–1943
Wpływ na 1
Roland Barthes
wpływ na ✓
Barthes took Camus’s L’Étranger (1942) as the model of a neutral, ‘white’ writing in Writing Degree Zero (1953), after an early essay on its style (1944). R. Barthes, Le degré zéro de l’écriture (1953); “Réflexion sur le style de L’Étranger” (1944); SEP “Albert Camus”
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Roland Barthes › 1915–1980
Krytyka
Krytykuje 6
Georg Wilhelm Friedrich Hegel
krytykuje
Camus argued in The Rebel (1951) that Hegel made history the sole judge of value, so that his heirs could justify ‘rational terror’ in its name. A. Camus, L’Homme révolté (1951), Part III, “Le terrorisme d’État et la terreur rationnelle”; SEP “Albert Camus”
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Georg Wilhelm Friedrich Hegel › 1770–1831
Søren Kierkegaard pod wpływem
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In The Myth of Sisyphus (1942) Camus listed Kierkegaard, with his analysis of despair, among those who mapped the ‘absurd walls’ of existence. A. Camus, Le Mythe de Sisyphe (1942), “Les murs absurdes”; SEP “Albert Camus”
krytykuje
Camus called Kierkegaard’s leap a ‘philosophical suicide’: instead of holding to the absurd, Kierkegaard turns it into a criterion of the other world (The Myth of Sisyphus, 1942). A. Camus, Le Mythe de Sisyphe (1942), “Le suicide philosophique”
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Søren Kierkegaard › 1813–1855
Karol Marks
krytykuje
In The Rebel (1951) Camus read Marx as a prophet of the end of history whose messianism, in his heirs, justified sacrificing living people to a promised future. A. Camus, L’Homme révolté (1951), Part III, “La prophétie bourgeoise”, “La prophétie révolutionnaire”
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Karol Marks › 1818–1883
Lew Szestow
krytykuje
Camus admired Shestov’s revolt against reason but judged that he too escapes the absurd by turning it into God, a ‘philosophical suicide’ (The Myth of Sisyphus, 1942). A. Camus, Le Mythe de Sisyphe (1942), “Les murs absurdes”, “Le suicide philosophique”
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Lew Szestow › 1866–1938
Karl Jaspers
krytykuje
Camus counted Jaspers among the ‘philosophical suicides’: having recognised the failure of reason, Jaspers leaps to transcendence instead of holding to the absurd (The Myth of Sisyphus, 1942). A. Camus, Le Mythe de Sisyphe (1942), “Le suicide philosophique”
Źródło: szkic AI
Karl Jaspers › 1883–1969
Jean-Paul Sartre
krytykuje
Camus held that revolutions justifying murder in history’s name end in terror (The Rebel, 1951), and answered Sartre’s journal Les Temps modernes in an open letter (1952). A. Camus, L’Homme révolté (1951); “Lettre au directeur des Temps modernes”, Les Temps modernes 82 (Aug. 1952); J.-P. Sartre, “Réponse à Albert Camus”, ibid.
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Jean-Paul Sartre › 1905–1980
Dzieła
- 1942Mit Syzyfa
Istnieje tylko jeden naprawdę poważny problem filozoficzny, a jest nim samobójstwo.
Buntuję się – więc jesteśmy; przeciw rewolucyjnemu mesjanizmowi.
Stanowisko
Camus started from the absurd: the clash between the human longing for meaning and clarity and a world that answers with silence. Neither religion nor philosophical leaps of hope may cover this up, but suicide is no answer either. Instead we must live in full awareness of the absurd, in revolt, freedom and passion – like Sisyphus, whom we are to picture as happy. In The Rebel he developed revolt into an ethic of solidarity: “I rebel – therefore we exist.” At the same time he warned against revolutions that kill in the name of history, which led to his break with Sartre. Though he rejected the label, he is read as a central existentialist.
Życie i kontekst
Camus grew up in poverty in Algeria; his father was killed in the First World War. Tuberculosis ended his hopes of an academic career. During the occupation he edited the resistance newspaper Combat in Paris, and he became famous with The Stranger. He received the Nobel Prize in Literature in 1957 and died in a car accident in 1960.
Dalsze główne dzieła
- The Stranger (1942)
- The Myth of Sisyphus (1942)
- The Plague (1947)
- The Rebel (1951)
- The Fall (1956)
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