By David Sherman
Publish yr note: First released October twentieth 2008
Reflecting the profound impression he maintains to exert on well known awareness, Camus examines the full physique of works of French writer and thinker Albert Camus, delivering a accomplished research of Camus' most vital works--most significantly The delusion of Sisyphus, The Stranger, The Fall, The Plague, and The Rebel--within the framework of his uncomplicated moral orientation.
• Makes Camus' issues transparent in phrases that would resonate with modern readers
• unearths the harmony and integrity of Camus' writings and political activities
• Discusses Camus' ongoing relevance by means of displaying how he prefigures many postmodern positions in philosophy, literature, and politics
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Extra info for Camus (Blackwell Great Minds)
His conclusion here, that it is not the best living but the most living that counts, actually does follow from his (existential) premise, the Absurd, which all the more bears witness to the problem with this premise, at least to the extent that it is understood in metaphysical terms, as it often appears to be. After leaping outside of the lifeworld to discover “the meaning of life,” a perspective from which not only “life” but all of the things that constitute our lives will have no meaning, Camus then (tentatively) steps back into life so as to preserve the Absurd (because, along with the silent world, our continued existences are one of the two terms that maintain it), and then, armed with the lesson of the Absurd, can only abstractly posit indeterminate “life” itself as a value.
Yet, there is a better way to read Camus, a way for which there is ample justification in the text. ”11 What Camus is giving us, to elaborate somewhat, is his own existential phenomenology, one that is shorn of the more complicated apparatuses that one finds in either Heidegger or Sartre. qxd 04/07/2008 10:27 AM Page 38 Camus’s Existential Phenomenology The feeling of the absurd is not, for all that, the notion of the absurd. It lays the foundation for it, and that is all. It is not limited to that notion, except in the brief moment when it passes judgment on the universe.
What’s more, it is not even Kierkegaard qua Kierkegaard who is doing the seducing, for out of respect for the individual’s right to self-determination he writes pseudonymously: by undermining the authority of the authorial position, Kierkegaard gives his reader the room to make an uncoerced choice of whether to subjectively embrace the objective absurdity that is the Christian faith. Kierkegaard’s crucial insight, however, is that absurdity is not confined to the paradoxes of religious faith. , fundamental orienting choices made by an individual about how he is to be in the world), which determine what counts as a subjective truth for that individual, are actually just a matter of faith.