Camus: On and In Action
ABSTRACT:In this paper I wish to examine the position of Camus regarding social change, namely his concepts of rebellion and revolution. I in no way question his well-deserved status as a major twentieth-century French writer, nor do I wish to suggest that he may have been someone caught in a Sartrean notion of 'bad faith.' I am concerned with what one might call his theory of social action. I do wish to assert that Camus was a good man who seriously wrestled with the events of his time. Yet his claims on behalf of suffering humanity, while honest, are not sufficient when faced with complex social issues. That his move toward the right that today might well be taken for a supposed liberalism was undoubtedly bound up with his continued misunderstanding of the dialectic of history.
A Series of Critical Observations
Camus continually stresses the break from Christianity (God is dead—the world is without order) whether in speaking of the French Revolution or what he calls the new absolutism of the communist revolution. In the first case there is a degree of confusion on the issue when speaking of Rousseau, St. Just, and the divine right monarchies. Camus obviously holds to one traditional view of the king as God's representative on earth and from this lays the groundwork for his future project. I would like to suggest that there are at least two alternate interpretations of divine right monarchy that vie for our attention. First, there is the view forwarded by Reinhart Koselleck in his 1959 book Kritik und Krise. There in he suggests that rather than a union of the sacred and the secular, divine right monarchy already announced the triumph of the secular over the sacred. Before this period there had been the two worlds of religion and politics. With the Reformation Christianity no longer was unified under the pope but broke into various factions. The divine right of kings, whether it is in England or France, certainly allowed for an absolutism, but relegated the religious partner to the outer fringe of politics where it was left to argue matters of theology and direct the religious faithful while recognizing the supremacy of the King in all matters political, or even, as in England, recognizing the King as leader in both matters. When Camus points to Marx's observation that the beginning of a radical critique of society is a radical critique of religion, he believes his own critical project to be partly vindicated.
Rousseau believes its possible to have both complete freedom and yet also legitimate authority. The essential outline Rousseau paints an equal relation between freedom and the authority of state. He argues that we as naturally free people, if it doesn't detract from our freedom. `If one must obey because of force, one need not do so out of duty; and if one is no longer forced to obey one is no longer obliged' (Rousseau: Cress (ed.), 1987, bk1, ch.3, p.143). Therefore Rousseau has shown that superior power, naked force or power through tradition is not the source of any legitimate authority the state has over us. Rousseau's fundamental problem is to find a solution of structuring the state so that we can live in a state and yet remain as free as possible. Hence, by sacrificing our particular will on major social or national matters in favour of the general will we are ennobled and freed .
Karl Marx and Friedrich Engels see the French revolution as a great achievement in human history. However they also discuss serious criticisms of it. Marx and Engels discussed the struggle between two distinct social groups during the French Revolution which are the city poor and the privileged classes and what happens when power fell into the hands of the revolutionary “petty bourgeoisie” and the paris workers creating a class struggle and it impact on political issues . This essay will explain how Marx and Engels view the French revolution and their analysis of the revolution’s achievements and shortcomings.This essay will also apply their analysis of the French
The Declaration’s proclamations of the “unalienable and sacred rights of man,” point towards religious undertones; however, Revolutionary France discontinued a state religion (National Assembly). Therefore, although the language of the document indicates a religion influence, it shies away from a religious focus. Thus, the Deistic thought which stemmed from the Enlightenment, although somewhat muted, clearly inspired the course of the French documents in a similar manner to that of the United States, in spite of the evolving viewpoints of the time. In addition to a religious disposition, statements regarding the “natural, unalienable, and sacred rights of man,” indicate humanistic and morally inclined focuses from the Enlightenment (National
writings where people as humans struggle to find purpose and ask themselves what is the meaning of life to which the universe responses by simply showing a complete and utter disregard for such a question or any questions as a matter of fact. It is “This paradoxical situation, then, between our impulse to ask ultimate questions and the impossibility of achieving any adequate answer, is what Camus calls the absurd.” Existentialism essentially deals with the absurd which had been “cultural movement that flourished in Europe in the 1940s and 1950s.” and besides Albert Camus there was other Philosophers who adopted such ideas like “Karl Jaspers, Martin Heidegger, and Martin Buber in Germany, Jean Wahl and Gabriel Marcel in France, etc.….. [with]
The most poignant finding is not that black and whites think differently about its meaning, but what emerged was the acknowledgement that Hip-Hop was created as a tool to voice the sentiments of the disenfranchised. This locates the birth of Hip-Hop in cradles of disenfranchisements, the hood. Hip-hop worked as a megaphone, a magnifying glass that candidly told whoever would listen about the hardships, injustice and racism faced by those living in American ghettos. It worked as a tool to tell the stories of the people living there in order to build empathetic conversatio...
Camerer, Dave. Winning Football Plays by American Foremost Coaches. New York: The Ronald Press Company, 1962. Print.
The diction used by Camus in the paragraph further develops the intensity of the action and the lack of emotion. Words such as “pulsing,” “scorch,” “bursting,” “clashing,” “searing,” and “gouging” are used in context with the heat on the beach, the veins in Meursault’s forehead, the sun, and the light reflecting off the Arab’s knife. All of these words carry a violent and rather drastic connotation which augments the tension in the activity of the passage.
When life becomes overwhelming during adolescence, a child’s first response is to withdraw from the confinement of what is considered socially correct. Individuality then replaces the desire to meet social expectations, and thus the spiral into social non-conformity begins. During the course of Susanna’s high school career, she is different from the other kids. Susanna:
Hip hop has permeated popular culture in an unprecedented fashion. Because of its crossover appeal, it is a great unifier of diverse populations. Although created by black youth on the streets, hip hop's influence has become well received by a number of different races in this country. A large number of the rap and hip hop audience is non-black. It has gone from the fringes, to the suburbs, and into the corporate boardrooms. Because it has become the fastest growing music genre in the U.S., companies and corporate giants have used its appeal to capitalize on it. Although critics of rap music and hip hop seem to be fixated on the messages of sex, violence, and harsh language, this genre offers a new paradigm of what can be (Lewis, 1998.) The potential of this art form to mend ethnic relations is substantial. Hip hop has challenged the system in ways that have unified individuals across a rich ethnic spectrum. This art form was once considered a fad has kept going strong for more than three decades. Generations consisting of Blacks, Whites, Latinos, and Asians have grown up immersed in hip-hop. Hip hop represents a realignment of America?s cultural aesthetics. Rap songs deliver a message, again and again, to keep it real. It has influenced young people of all races to search for excitement, artistic fulfillment, and a sense of identity by exploring the black underclass (Foreman, 2002). Though it is music, many people do not realize that it is much more than that. Hip hop is a form of art and culture, style, and language, and extension of commerce, and for many, a natural means of living. The purpose of this paper is to examine hip hop and its effect on American culture. Different aspects of hip hop will also be examined to shed some light that helps readers to what hip hop actually is. In order to see hip hop as a cultural influence we need to take a look at its history.
Meursault and Daru are both “strangers” because they are not able to understand the other characters, which are each indirectly associated with an aspect of society. Camus uses the actions and words of seemingly unimportant characters to allude to the shortcomings of society. In both texts the protagonists view the other characters in the story from an outsider view, allowing for a new perspective in which society and its problems can be assessed. By making the protagonists detached from society, the underlying issues within society can be explored from an objective viewpoint.
From “The Stranger” we can see that Albert Camus to express his strong disproval the French colonists’ brutal behavior through Meursault’s monologue. In reality, Albert Camus is actually more like a supporter of peace. He dose not advocate for either French colonists or Algerian natives if their activities become violent. What Albert Camus advocates is that a peaceful truce between French and Algeria.
The thought of Albert Camus creating a character like Meursault is absurd because ‘The Outsider’ was published in 1942, midway through the Second World War. Also with economies falling and poverty reigning, people turned to God for hope and it took everything they had to hold onto that faith. Amidst thi...
Sometimes reading fiction not only makes us pleasure but also brings many knowledge about history and philosophy of life. ‘The Guest’ by the French writer Albert Camus is a short story and reflects the political situation in French North Africa in 1950s. According to this story, we know the issues between the France and the Arab in Algeria, and the protagonist, Daru, refuses to take sides in the colonial conflict in Algeria. This is not a boring story, because Camus uses a suspenseful way to show the character, conflicts and symbol and irony.
In 1962, writer Mark Esslin took pleasure in composing the novel Theatre of the Absurd and quickly became a major influence on the works of many inspired writers. Esslin subsequently made ensuing plays and stories which focused on nonspecific existentialist concepts and which did not remain consistent with his ideas, rejecting the “narrative continuity and the rigidity of logic.” As a result, the protagonist of these stories is often not capable of containing himself within his or her disorderly society (“Theatre”). Writer Albert Camus made such an interpretation of the “Absurd” by altering the idea into his view of believing it is the rudimentary absence of “reasonableness” and consistency in the human personality. Not only does Camus attempt to display the absurd through studied deformities and established arrangements; he also “undermines the ordinary expectations of continuity and rationality” (“The Theatre”). Camus envisions life in his works, The Stranger and “The Myth of Sisyphus,” as having no time frame or significance, and the toiling endeavor to find such significance where it does not exist is what Camus believes to be the absurd (“Albert”).
At the start of the revolution, in 1789, France’s class system changed dramatically (Giddens, 2014). Aristocrats lost wealth and status, while those who were at the bottom of the social ladder, rose in positions. The rise of sociology involved the unorthodox views regarding society and man which were once relevant during the Enlightenment (Nisbet, 2014). Medievalism in France during the eighteenth century was still prevalent in its “legal structures, powerful guilds, in its communes, in the Church, in universities, and in the patriarchal family” (Nisbet, 2014). Philosophers of that time’s had an objective to attempt to eliminate the natural law theory of society (Nisbet, 2014). The preferred outcome was a coherent order in which the mobility of individuals would be unrestricted by the autonomous state (French Revolution). According to Karl Marx, economic status is extremely important for social change. The peasants felt the excess decadence of the ancient regime was at the expense of their basic standards of living, thus fuelling Marx’s idea of class based revolutions and the transition of society (Katz, 2014). This can be observed, for example, in novels such as Les Liaisons Dangereuses, a novel that had a role for mobilizing the attitudes of the