Camus, Albert 1913–1960
Camus, an Algerian-born novelist, dramatist, and essayist, had a profound influence on modern philosophy, particularly on existential thought. Camus's conception of the human condition is predicated upon the constants of evil and death. Rejecting religion for reason, Camus concluded that the universe is itself irrational. It was individual action and the power of the individual will that provided life with value and purpose for Camus. He received the Nobel Prize for Literature in 1957. (See also CLC, Vols. 1, 2, 4, 9, 11, and Contemporary Authors, Vols. 89-92.)
In The Myth of Sisyphus,… Camus provided us with a precise commentary upon [The Stranger]. His hero was neither good nor bad, neither moral nor immoral. These categories do not apply to him. He belongs to a very particular species for which the author reserves the word "absurd." But in Camus's work this word takes on two very different meanings. The absurd is both a state of fact and the lucid awareness which certain people acquire of this state of fact. The "absurd" man is the man who does not hesitate to draw the inevitable conclusions from a fundamental absurdity. (pp. 108-09)
Primary absurdity manifests a cleavage, the cleavage between man's aspirations to unity and the insurmountable dualism of mind and nature, between man's drive toward the eternal and the finite character of his existence, between the "concern" which constitutes his very essence and the vanity of his efforts. Chance, death, the irreducible pluralism of life and of truth, the unintelligibility of the real—all these are extremes of the absurd.
These are not really very new themes, and Camus does not present them as such. They had been sounded as early as the seventeenth century by a certain kind of dry, plain, contemplative rationalism, which is typically French and they served as the commonplaces of classical pessimism. (p. 109)
By virtue of the cool style of The Myth of Sisyphus and the subject of his essays, Albert Camus takes his place in the great tradition of those French moralists whom Andler has rightly termed the precursors of Nietzsche.
As to the doubts raised by Camus about the scope of our reasoning powers, these are in the most recent tradition of French epistemology…. Camus shows off a bit by quoting passages from Jaspers, Heidegger and Kierkegaard, whom, by the way, he does not always seem to have quite understood. But his real masters are to be found elsewhere.
The turn of his reasoning, the clarity of his ideas, the cut of his expository style and a certain kind of solar, ceremonious, and sad sombreness, all indicate a classic temperament, a man of the Mediterranean. His very method ("only through a balance of evidence and lyricism shall we attain a combination of emotion and lucidity.") recalls the old "passionate geometries" of Pascal and Rousseau and relate him, for example, not to a German phenomenologist or a Danish existentialist, but rather to Maurras, that other Mediterranean from whom, however, he differs in many respects.
But Camus would probably be willing to grant all this. To him, originality means pursuing one's ideas to the limit; it certainly does not mean making a collection of pessimistic maxims. The absurd, to be sure, resides neither in man nor in the world, if you consider each separately. But since man's dominant characteristic is "being-in-the-world," the absurd is, in the end, an inseparable part of the human condition. Thus, the absurd is not, to begin with, the object of a mere idea; it is revealed to us in a doleful illumination. "Getting up, tram, four hours of work, meal, sleep, and Monday, Tuesday, Wednesday, Thursday, Friday, Saturday, in the same routine" (Sisyphus), and then, suddenly, "the setting collapses," and we find ourselves in a state of hopeless lucidity.
If we are able to refuse the misleading aid of religion or of existential philosophies, we then possess certain basic, obvious facts: the world is chaos, a "divine...
(The entire section is 16,311 words.)