By David Sherman

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Publish yr note: First released October twentieth 2008

Reflecting the profound effect he maintains to exert on renowned realization, Camus examines the total physique of works of French writer and thinker Albert Camus, delivering a entire research of Camus' most crucial works--most particularly The fantasy of Sisyphus, The Stranger, The Fall, The Plague, and The Rebel--within the framework of his uncomplicated moral orientation.

• Makes Camus' matters transparent in phrases that would resonate with modern readers
• finds the harmony and integrity of Camus' writings and political activities
• Discusses Camus' ongoing relevance through exhibiting how he prefigures many postmodern positions in philosophy, literature, and politics

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Additional resources for Camus (Blackwell Great Minds)

Example text

From the standpoint of control, therefore, pessimism seems a stronger position than optimism. I think this fact is the main source of the intellectual machismo that prides itself on a sort of "tough-mindedness" that refuses to hope for very much. The desire for control tempts us to believe that if we hope for too much we will make fools of ourselves, whereas if we turn out to have hoped for too little we will only have proved to be "stronger" than we needed to be. This machismo is no more rational than the wishful thinking of which the hopeful are often accused.

To the extent that I realize that I do not know how he will respond to my action, I cannot regard him as an extension of my faculty of action, as I regard my typewriter. Even in the actual world, with all its uncertainties, trust is often manipulative. If I trust the bus driver, it is to take me exactly where I expect her to take me, with no unpleasant surprises en route. Even your trust in your doctor is apt to be manipulative, serving an end you have already settled on—namely, your health; and you will quite appropriately object if she does not tell you enough to make as many as possible of the crucial decisions for yourself.

More passion is shown in (B) than in (A), and in (B') than in (A'); but an equal passion may exist in cases in which there is no occasion to show it. " But that is not decisive for the argument. The crucial question is what part dispositions, possibly unactualized, ought to play in religious devotion. And here we must have a digression about the position of the Postscript on this question—a position that is complex at best and is not obviously consistent. In the first place I do not think that Kierkegaard would be prepared to think of passion, or a passionate interest, as primarily a disposition that might remain unactualized.

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