阿尔贝·加缪

Agora

阿尔贝·加缪

1913–1960

初步了解有意简化——人物介绍讲得更多

在加缪看来，生活没有既定的意义，然而我们不应逃入绝望或信仰，而应在对荒谬的反抗中充分地生活。

定位

生命哲学与存在哲学 · 西亚与北非 · 存在与自我, 伦理学, 政治与法

荒诞：“必须设想西西弗斯是幸福的。”

核心思想

荒诞
反抗
西西弗斯

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影响

受影响于 5

普罗提诺

受其影响 ✓
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”
依据: 亦见于 Wikidata · Wikidata
普罗提诺 › 204–270
奥古斯丁

受其影响
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”
依据: AI 草稿
奥古斯丁 › 354–430
费奥多尔·陀思妥耶夫斯基

受其影响 ✓
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”
依据: 亦见于 Wikidata · Wikidata · InPhO
费奥多尔·陀思妥耶夫斯基 › 1821–1881
弗里德里希·尼采

受其影响 ✓
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”
依据: 亦见于 Wikidata · Wikidata · InPhO
弗里德里希·尼采 › 1844–1900
西蒙娜·韦伊

受其影响
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”
依据: 亦见于 InPhO · InPhO
西蒙娜·韦伊 › 1909–1943

影响了 1

罗兰·巴特

影响了 ✓
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”
依据: 亦见于 Wikidata · Wikidata
罗兰·巴特 › 1915–1980

批评

批评了 6

格奥尔格·威廉·弗里德里希·黑格尔

批评了
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”
依据: AI 草稿
格奥尔格·威廉·弗里德里希·黑格尔 › 1770–1831
索伦·克尔凯郭尔受其影响

受其影响 ✓
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”
依据: 亦见于 Wikidata · Wikidata · InPhO
批评了
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”
依据: AI 草稿
索伦·克尔凯郭尔 › 1813–1855
卡尔·马克思

批评了
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”
依据: AI 草稿
卡尔·马克思 › 1818–1883
列夫·舍斯托夫

批评了
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”
依据: AI 草稿
列夫·舍斯托夫 › 1866–1938
卡尔·雅斯贝尔斯

批评了
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”
依据: AI 草稿
卡尔·雅斯贝尔斯 › 1883–1969
让-保罗·萨特

批评了
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.
依据: AI 草稿
让-保罗·萨特 › 1905–1980

作品

1942西西弗神话
真正严肃的哲学问题只有一个，那就是自杀。
1951反抗者
我反抗，故我们存在；反对革命的弥赛亚主义。

立场

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.

生平与背景

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.