Albert Camus in the 21st century : a reassessment of his by Mark Orme, Lissa Lincoln, Christine Margerrison

By Mark Orme, Lissa Lincoln, Christine Margerrison

Within the first decade of a brand new century, this choice of bilingual essays examines Camus's carrying on with reputation for a brand new iteration of readers. In an important respects, the realm Camus knew has replaced past all attractiveness: decolonization, the autumn of the Iron Curtain, a brand new period of globalization and the increase of recent varieties of terrorism have all provoked a reconsideration of Camus's writings. If the Absurd as soon as struck a specific chord, Meursault is as most likely now to be visible as a colonial determine who expresses the alienation of the settler from the land of his beginning. but this expanding orthodoxy also needs to take account of the explanations why a brand new group of Algerian readers have embraced Camus. both, as soon as remoted as a result of his anti-Communist stance, Camus has been taken up by way of disaffected participants of the Left, confident that new varieties of totalitarianism are out of the country on the planet. This quantity, which levels from interpretations of Camus's literary works, his journalism and his political writings, might be of curiosity to all these looking to reassess Camus's paintings within the gentle of moral and political matters which are of constant relevance this present day

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Additional info for Albert Camus in the 21st century : a reassessment of his thinking at the dawn of the new millennium

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On pourrait faire une analyse analogue de L’Étranger et de La Chute : Meursault et Clamence sont devenus des paradigmes d’une manière d’être ; Meursault illustre l’expérience d’une vie au ras des sensations, de ses joies et de son ennui, de ses excès aussi, l’étrangeté qu’elle confère à celui qui la vit et au monde qui lui fait face; Clamence devient une espèce de modèle de duplicité, qui colonise les autres mais aussi sa propre mémoire au profit de sa mauvaise foi : tout est bon qui lui permet de survivre dans son mal-être.

Iii) La réflexion politique Une brève remarque pour commencer. Camus n’avait ni l’ambition ni la passion de la politique. C’est plutôt contraint et forcé par les événements qu’il y est venu, soit par la situation coloniale en Algérie, aux 15 Situations V (Paris : Gallimard, 1964), 192. Réflexions sur l’(in)actualité de Camus 37 temps d’Alger républicain et de Soir républicain, soit par la seconde guerre mondiale ou la guerre froide. En ce sens il n’est pas strictement un penseur du politique comme Hannah Arendt ou Claude Lefort.

Cette vision n’est évidemment pas camusienne dans la mesure où l’écrivain n’a cessé de mettre en garde contre les espoirs démesurés en rappelant que le bacille de la peste peut disparaître momentanément mais reparaître par la suite, que des enfants continueraient de mourir si la société parfaite et transparente était jamais réalisée, que l’utopie pure et dure ne menait qu’à la justification du meurtre et qu’il fallait se contenter de l’utopie relative. Ce n’est pas Camus en effet qui aurait fait sienne la formule de Bloch, “Ubi Lenin, ibi Jerusalem” (“Là où est Lénine, se trouve Jérusalem”)11.

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