Albert Camus' Political Thought: from Passion to Compassion

Total Page:16

File Type:pdf, Size:1020Kb

Albert Camus' Political Thought: from Passion to Compassion City University of New York (CUNY) CUNY Academic Works All Dissertations, Theses, and Capstone Projects Dissertations, Theses, and Capstone Projects 2-2014 Albert Camus' political thought: from passion to compassion Angel López-Santiago Graduate Center, City University of New York How does access to this work benefit ou?y Let us know! More information about this work at: https://academicworks.cuny.edu/gc_etds/67 Discover additional works at: https://academicworks.cuny.edu This work is made publicly available by the City University of New York (CUNY). Contact: [email protected] Albert Camus’ political thought: from passion to compassion by: Angel López-Santiago A dissertation submitted to the Graduate Faculty in Political Science in partial fulfillment of the requirements for the degree of Doctor of Philosophy, The City University of New York 2014. This manuscript has been read and accepted for the Graduate Faculty in Political Science in satisfaction of the dissertation requirement for the degree of Doctor of Philosophy. Jack Jacobs _______________ ________________________ Date Chair of Examining Committee Alyson Cole _______________ ________________________ Date Acting Executive Officer Professor Uday Mehta Professor Mitchell Cohen Professor Raúl Cotto-Serrano Supervisory Committee THE CITY UNIVERSITY OF NEW YORK ii Abstract Albert Camus’ political thought: from passion to compassion by Angel López Santiago Adviser: Professor Marshall Berman, The Graduate Center, CUNY The present work analyzes the political thought of Albert Camus, specifically the challenges of the justice ideal, and Camus’ prioritization of the concepts of limits and compassion. Although Camus is not usually considered part of the traditional canon of political philosophy, I organized his thought into three major areas: a sub-theory of the human being, a sub-theory of institutions, and a sub-theory of political change. This method, I demonstrate, is ideal for extracting and organizing the political ideas of non-traditional political writers. In the case of Camus, he advocates for an international and democratic ‘civilization of dialogue’ as part of his sub-theory of institutions, a preference for limited revolt over unpredictable and violent revolution as part of his sub-theory of political change, and, given what he called the ‘solidarity of man in error and aberration’, a marked preference for compassion over justice in times of political crises as his sub-theory of the human being. iii In memoriam Five days before seeing this thesis through, on September 11, 2013, my thesis adviser, friend and mentor, Marshall Berman, passed away at 72 in his beloved New York City. He shepherded me into doctoral school, showed me the way through this dissertation, brought innumerable insights into my argument and even talked with the other members of my committee, the day before his passing, about how happy he was with this work. He had said as much during our last conversation, a long chat that I now find myself rerunning constantly in my head. Yet, Marshall could not physically reach our meeting on Monday September 16, 2013 for my dissertation defense. This thesis is dedicated to Marshall, whom I will sorely miss. Marshall Berman. I moved to New York City looking for you. I never thought in my wildest dreams that I would be having so much fun talking and arguing with you at such a personal and intimate level. You represent what I love about this city and this life. Thanks for your love and help Marshall. Keep rocking it out, wherever you are. And thanks for making this city and the South Bronx intelligible for me. iv Acknowledgement It has taken me almost a decade to finish my doctoral work, so the list of people to be grateful to is quite extensive. Very special thanks to… My beloved wife, Libertad O. Guerra, whose unconditional support and love throughout the years have shaped my ideas and the very core of my being. I love you to no end, and will never be able to repay my debt of gratitude. My admiration for you, my respect for you and what you represent has no boundaries. Thanks for that perfect baby girl! My beloved daughter, Xul Marina, who has made me discover a well of love that is both ridiculous in its depth and all-encompassing. I simply wish that that the words of Neil DeGrasse Tyson’s blessing upon learning of your birth become true: may you be blessed with the mysteries of this cosmos! My two parents, who are not around anymore. My sweet mother, Elizabeth. My unpredictable father, Patricio. I miss you both dearly. Thank you for giving me such a happy childhood. For buying me that encyclopedia, for having so many books around the house, for subscribing me to Time, Reader’s Digest, and Guitar Magazine. I promised I was going to end my doctorate, and here it is! Sorry it took me so long. But hope you give me a pass. v My three wonderful in-laws: Nicky, Héctor and Lucas. You are my family and I am the luckiest man for that. You supported me since my B.A. years, you pushed me to finish this, you gave me the gift of my beautiful and smart wife, I cannot ask for anything more. Thanks. Lucas, I miss you since 1996. And wish you around us every single day of my life. Thanks for being so fun, so open and so humane. My sweet sister, Elymer and my niece, Ailish (la loca!). You keep me connected to Puerto Rico. You remind me where I come from. You have supported me in untold ways, and took care of papi and mami until the end. I love you both deeply. I also love Joe and his support and love of you two. You three are that bridge to my roots. My three wonderful committee members: Uday Mehta, Jack Jacobs and Raúl Cotto-Serrano. Uday Mehta: you warmly met with me, guided me, made yourself available. You are a wise and special human being. Thank you for your solid support. Jack Jacobs: you counseled me both academically and personally throughout the years. Never abandoning me, always trusting and solid in your friendship and support. I only wish I could pay forward your support when the time comes for me to counsel my future students. Thanks Jack! And Raúl Cotto-Serrano…wow Professor. You have known and supported me for decades. You made me the intellectual and researcher that I am now, though I have to take full responsibility for my failings. As a professor, I want to be like you: your dedication, your educational method, your openness and sternness, your meaningful brevity. vi Finally, all my wonderful friends from years back, and my neighbors: Ura, Camila, Yesenia, Rebio, Suberví, Roberto, Mychal, Corrine, all the folks at SouthBronxUnite and the South Bronx; also to Pablito, Jonás, Edwin, Alejandro, Tito, Mariana, Ivelisse, Teófilo and Alex Betancourt (thanks brother!!!); my beloved yoga instructor and spiritual mentor, David Hollander…thank you all for constantly reminding me that I needed to be dissertating and not having a great time with you all. Now I can guiltlessly have a great time with you all again! vii Table of Contents Introduction ................................................................................................................................................. 1 Chapter One: Heuristics and Critical Bibliography .................................................................................... 7 A - The Great Conversation ...................................................................................................................... 7 B – Context and Intentions within political philosophy............................................................................ 8 C - Visions of Politics ............................................................................................................................. 12 D - Neither Skinner nor Wolin ................................................................................................................ 18 E – The theory of sub-theories in political philosophy ........................................................................... 20 E - Conclusion......................................................................................................................................... 37 Chapter Two: Albert Camus’ sub-theory of the human being : The Absurd ............................................ 38 A - Presenting Camus’ works ................................................................................................................. 38 B - Style .................................................................................................................................................. 42 C - Sub-theory of the human being: Life absurdly sustained .................................................................. 44 D - The Fall: a gloomy revision on Camus’ sub-theory of the human being ......................................... 61 Chapter Three: the revolt : Albert Camus’ sub-theory of political change .............................................. 71 Chapter Four: sub-theory of political institutions: Extra! A modest global democracy is needed! ....... 135 Chapter Five: Conclusion: The limits of justice ..................................................................................... 159 Bibliography….........................................................................................................................................174 viii Notre foi est qu’il y a en marche dans le monde, parallèlement à la force de contrainte et de mort qui obscurcit l’histoire, une force de persuasion et de vie, un immense mouvement d’émancipation qui s’appelle la
Recommended publications
  • Freedom Quotes, May 2015 May 1. Freedom Is Not Worth Having If It
    Freedom Quotes, May 2015 May 1. Freedom is not worth having if it does not include the freedom to make mistakes. Mahatma Ganhdi May 2. When a man is denied the right to live the life he believes in, he has no choice but to become an outlaw. Nelson Mandela May 3. The most important kind of freedom is to be what you really are. You trade in your reality for a role. There can’t be any large-scale revolution until there’s a personal revolution, on an individual level. It’s got to happen inside first. Jim Morrison May 4. Freedom lies in being bold. Robert Frost May 5. People demand freedom of speech as a compensation for the freedom of thought they seldom use. Soren Kierkegaard May 6. Those who deny freedom to others, deserve it not for themselves. Abraham Lincoln May 7. I am free, no matter what rules surround me. If I find them tolerable, I tolerate them; if I find them too obnoxious, I break them. I am free because I know that I alone am morally responsible for everything I do. Robert A. Heinlein May 8. If we don’t believe in freedom of expression for people we despise, we don’t believe in it at all. Noam Chomsky May 9. Freedom is nothing else but a chance to be better. Albert Camus May 10. ---To be free is not merely to cast off one’s chains, but to live in a way that respects and enhances the freedom of others. Nelson Mandela May 11.
    [Show full text]
  • Uyghur Dispossession, Culture Work and Terror Capitalism in a Chinese Global City Darren T. Byler a Dissertati
    Spirit Breaking: Uyghur Dispossession, Culture Work and Terror Capitalism in a Chinese Global City Darren T. Byler A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy University of Washington 2018 Reading Committee: Sasha Su-Ling Welland, Chair Ann Anagnost Stevan Harrell Danny Hoffman Program Authorized to Offer Degree: Anthropology ©Copyright 2018 Darren T. Byler University of Washington Abstract Spirit Breaking: Uyghur Dispossession, Culture Work and Terror Capitalism in a Chinese Global City Darren T. Byler Chair of the Supervisory Committee: Sasha Su-Ling Welland, Department of Gender, Women, and Sexuality Studies This study argues that Uyghurs, a Turkic-Muslim group in contemporary Northwest China, and the city of Ürümchi have become the object of what the study names “terror capitalism.” This argument is supported by evidence of both the way state-directed economic investment and security infrastructures (pass-book systems, webs of technological surveillance, urban cleansing processes and mass internment camps) have shaped self-representation among Uyghur migrants and Han settlers in the city. It analyzes these human engineering and urban planning projects and the way their effects are contested in new media, film, television, photography and literature. It finds that this form of capitalist production utilizes the discourse of terror to justify state investment in a wide array of policing and social engineering systems that employs millions of state security workers. The project also presents a theoretical model for understanding how Uyghurs use cultural production to both build and refuse the development of this new economic formation and accompanying forms of gendered, ethno-racial violence.
    [Show full text]
  • Albert Camus and Absurd Communication: from Undecidability to Übercommunication
    Albert Camus and Absurd Communication: From Undecidability to Übercommunication by Jorge Lizarzaburu B.A., USFQ, 2010 A thesis submitted to the Faculty of the Graduate School of the University of Colorado in partial fulfillment of the requirement for the degree of Master of Arts Department of Communication 2012 This thesis entitled: Albert Camus and Absurd Communication: From Undecidability to Übercommunication written by Jorge M. Lizarzaburu has been approved for the Department of Communication Gerard Hauser Janice Peck Robert Craig Date 5/31/2012 The final copy of this thesis has been examined by the signatories, and we Find that both the content and the form meet acceptable presentation standards Of scholarly work in the above mentioned discipline iii Lizarzaburu, Jorge M. (M.A., Communication, Department of Communication) Albert Camus and Absurd Communication: From Undecidability to Übercommunication Thesis directed by professor Gerard Hauser Communication conceived as understanding is a normative telos among scholars in the field. Absurdity, in the work of Albert Camus, can provide us with a framework to go beyond communication understood as a binary (understanding and misunderstanding) and propose a new conception of communication as absurd. That is, it is an impossible task, however necessary thus we need to embrace its absurdity and value the effort itself as much as the result. Before getting into Camus’ arguments I explain the work of Friedrich Nietzsche to understand the French philosopher in more detail. I describe eternal recurrence and Übermensch as two concepts that can be related to communication as absurd. Then I explain Camus’ notion of absurdity using a Nietzschean lens.
    [Show full text]
  • Albert Camus' Dialogue with Nietzsche and Dostoevsky Sean Derek Illing Louisiana State University and Agricultural and Mechanical College, [email protected]
    Louisiana State University LSU Digital Commons LSU Doctoral Dissertations Graduate School 2014 Between nihilism and transcendence : Albert Camus' dialogue with Nietzsche and Dostoevsky Sean Derek Illing Louisiana State University and Agricultural and Mechanical College, [email protected] Follow this and additional works at: https://digitalcommons.lsu.edu/gradschool_dissertations Part of the Political Science Commons Recommended Citation Illing, Sean Derek, "Between nihilism and transcendence : Albert Camus' dialogue with Nietzsche and Dostoevsky" (2014). LSU Doctoral Dissertations. 1393. https://digitalcommons.lsu.edu/gradschool_dissertations/1393 This Dissertation is brought to you for free and open access by the Graduate School at LSU Digital Commons. It has been accepted for inclusion in LSU Doctoral Dissertations by an authorized graduate school editor of LSU Digital Commons. For more information, please [email protected]. BETWEEN NIHILISM AND TRANSCENDENCE: ALBERT CAMUS’ DIALOGUE WITH NIETZSCHE AND DOSTOEVSKY A Dissertation Submitted to the Graduate Faculty of the Louisiana State University and Agricultural and Mechanical College in partial fulfillment of the requirements for the degree of Doctor of Philosophy in The Department of Political Science by Sean D. Illing B.A., Louisiana State University, 2007 M.A., University of West Florida, 2009 May 2014 ACKNOWLEDGEMENTS This dissertation is the product of many supportive individuals. I am especially grateful for Dr. Cecil Eubank’s guidance. As a teacher, one can do no better than Professor Eubanks. Although his Socratic glare can be terrifying, there is always love and wisdom in his instruction. It is no exaggeration to say that this work would not exist without his support. At every step, he helped me along as I struggled to articulate my thoughts.
    [Show full text]
  • Albert Camus As Moral Politician
    Articles The Passion and the Spirit: Albert Camus as Moral Politician Jan Klabbers* TABLE OF CONTENTS: I. Introduction. – II. A manifesto. – III. On Camus. – IV. Camus and the virtues. – V. A smouldering continent. – V.1. Financial crisis. – V.2. Refugee flows. – V.3. Russia and Crimea. – V.4. Refer- enda, governance, responsibility. – VI. To conclude. ABSTRACT: This essays addresses the curious circumstance that for all their visibility on blogs, twitter and the 'op-ed' pages of newspapers, public intellectuals offer remarkably little ethical guidance regarding current events and crises. These intellectuals may offer their expertise (explanations, predictions), but do not provide much ethical inspiration, almost as if 'right' and 'wrong' have be- come meaningless categories. Things were different a few generations ago, when the likes of Al- bert Camus would search their souls in order to figure out how to live. This essay portrays Camus as private citizen and public moralist, and briefly discusses current political events in a mindset inspired by Camus. KEYWORDS: Albert Camus – virtue ethics – political crisis – Europe – public intellectuals. “… for us Europe is a home of the spirit where for the last twenty centuries the most amazing adventure of the human spirit has been going on”.1 I. Introduction Europe is, if not on fire, at least smouldering. The last couple of years alone have seen the continent confronted with the unabashed annexation of the Crimea; the shooting down, accidental or otherwise, of civilian aircraft; a financial crisis and a country on the brink of bankruptcy; and an influx of refugees seen as threatening in its own right, and which threatens to bring down the European Union (EU) and threatens to turn Europe * Academy Professor (Martti Ahtisaari Chair), University of Helsinki, and Visiting Research Professor, Erasmus Law School, Erasmus University Rotterdam, [email protected].
    [Show full text]
  • The Place of Atrocity: Geographical Imaginaries in Delbo, Camus, and Duras by Vanessa Marie Brutsche a Dissertation Submitted In
    The Place of Atrocity: Geographical Imaginaries in Delbo, Camus, and Duras by Vanessa Marie Brutsche A dissertation submitted in partial satisfaction of the requirements for the degree of Doctor of Philosophy in French and the Designated Emphasis in Film Studies in the Graduate Division of the University of California, Berkeley Committee in charge: Professor Debarati Sanyal, Chair Professor Michael Lucey Professor Miryam B. Sas Summer 2017 Abstract The Place of Atrocity: Geographical Imaginaries in Delbo, Camus, and Duras by Vanessa Marie Brutsche Doctor of Philosophy in French and Designated Emphasis in Film Studies University of California, Berkeley Professor Debarati Sanyal, Chair This dissertation brings to light a poetics of space in postwar texts and films that represent the aftermath of historical trauma. I show that the spatial poetics of confinement, deportation, and diaspora in works by Charlotte Delbo, Marguerite Duras, and Albert Camus highlight the unsettling but unavoidable continuity between sites of atrocity and the everyday world. Instead of depicting the concentration camp as an enclosed and impenetrable site of extreme violence – one that must be remembered, while sealed away in both time and space – these works insist on the connections between everyday life and catastrophic violence. This focus on space enriches the critical discussion of traumatic memory, which has predominantly evaluated trauma as a temporal disruption of the psyche. By reading works of literature and film through the lens of space, I show that the ongoing political urgency of this traumatic history was envisioned as the proximity between concentration camps and the pacified, quotidian world. Across texts that range from testimony (Delbo) to fiction (Camus) and experimental film (Duras), the concentration camp comes into direct contact with urban and domestic spaces.
    [Show full text]
  • Page the Stranger Albert Camus Language A
    The Stranger Albert Camus Language A: Literature English III IB RISING JUNIORS Name__________________________Date________________Period______________ 1 | P a g e English A: Literature HL Junior year Summer Reading Assignment – Mrs. Flanagan Email: [email protected] Directions: Read The Stranger by Albert Camus (pronounced: al-bear camu) and answer the questions in this packet. You will need to complete the following: # 1 and 2, are worth up to 100 points each: (1) the reading questions (pp. 14-20) (2) the assignments listed in Parts I and II (pp. 20-21) and Read the concepts and information outlines on pages 3-11 – these will be very important concepts to know. Review the literary terms on pages 22-26. Be prepared for a test to cover your summer readings: the novel and the terminology, upon returning to school. This packet is due on the first day of school, Monday, August 12, 2019. If you will be out of town, still on vacation, or otherwise indisposed, please mail with adequate time to reach me by the due date to: Ms. Jennifer Flanagan William T. Dwyer High School 13601 North Military Trail Palm Beach Gardens, FL 33410 As you read, consider the following: (Just think about them and their role and significance to the work.) The People What is the role of each of the people in the novel? What does each symbolize? Which characters, if any, are essential? . the director of the home . the caretaker from the home . old Thomas Pérez . Raymond . Masson . Salamano . Marie . Céleste 2 | P a g e . Witnesses at the trial .
    [Show full text]
  • Albert Camus and the Anticolonials: Why Camus Would Not Play the Zero Sum Game James D
    University of Nebraska - Lincoln DigitalCommons@University of Nebraska - Lincoln Faculty Publications, Department of History History, Department of 2014 Albert Camus and the Anticolonials: Why Camus Would Not Play the Zero Sum Game James D. Le Sueur University of Nebraska-Lincoln, [email protected] Follow this and additional works at: http://digitalcommons.unl.edu/historyfacpub Part of the Continental Philosophy Commons, European Languages and Societies Commons, French and Francophone Literature Commons, History Commons, and the Race, Ethnicity and Post-Colonial Studies Commons Le Sueur, James D., "Albert Camus and the Anticolonials: Why Camus Would Not Play the Zero Sum Game" (2014). Faculty Publications, Department of History. 192. http://digitalcommons.unl.edu/historyfacpub/192 This Article is brought to you for free and open access by the History, Department of at DigitalCommons@University of Nebraska - Lincoln. It has been accepted for inclusion in Faculty Publications, Department of History by an authorized administrator of DigitalCommons@University of Nebraska - Lincoln. WHY CAMUS WOULD NOT PLAY THE ZERO SUM GAME / LE SUEUR 27 Albert Camus and the Anticolonials: Why Camus Would Not Play the Zero Sum Game1 James D. Le Sueur, University of Nebraska, Lincoln IN 1994, I RETURNED FROM PARIS TO HYDE PARK just in time to catch a lecture about Albert Camus that an esteemed colleague, the late Tony Judt, was giving at the University of Chicago. I was much younger then, eager to engage in debate, and I had just spent most of the past two years turning over the recently opened pages of Camus’ private papers in Paris and trolling through the private papers of other prominent French intellectuals, as well as newly declassified state archives for what was to become my first book,Uncivil War.2 I had also done dozens of interviews with Camus’ friends and fellow travelers (Jean Daniel, Germaine Tillion, Jean Pélégri, etc.), as well as old adversaries (including Françis Jeanson).
    [Show full text]
  • Camus with and Against the Theorists of Dialogic Ethics
    CHAPTER 4 From Revolution to Rebellion: Camus with and against the Theorists of Dialogic Ethics 1 Beyond Nihilism, Sympathetic Imagination: Camus with Levinas “Yes, there is a crisis of man when the death or torture of a [human] being can in our world be examined with a sentiment of indifference or of amiable curi- osity . ., or with simple passivity . .,” Albert Camus proclaimed to his American audience at the McMillan Theatre on 28 March 1946.845 Characteristically, rather than launch into declamations concerning first principles or exegesis of august authorities, Camus illustrated his meaning by narrating four con- crete examples. All of these had been related to him by victims or witnesses. They dated from the six years of the European war, then finished for less than one year. In the first, an SS guard, after torturing his two charges in what today would be called an ‘enhanced interrogation’ session, calmly took his petit déjeuner in front of the battered men. Reproached by one of them for the derisive inhu- manity of this action, the guard replied calmly that “he never pays any mind to his lodgers”—for the make-shift prison was a requisitioned tenement building. Camus’ second example came from one of his resistance comrades. This man had his ear torn off, in another ‘enhanced interrogation session’ with the Nazis. His tormenter then approached him, leaned close to his bandaged head and asked with affected concern: “how are your ears?” Camus’ third story involved a classic Sophie’s choice: the kind of bizarre, catastrophic situation that still exercises moral philosophy classes.
    [Show full text]
  • Ethics and Politics in the Thought of Martin Buber and Albert Camus
    Ethics and Politics in the Thought of Martin Buber and Albert Camus by Merom Kalie A thesis submitted in conformity with the requirements for the degree of Doctor of Philosophy Department of Political Science University of Toronto © Copyright by Merom Kalie 2015 Ethics and Politics in the Thought of Martin Buber and Albert Camus Merom Kalie, Doctor of Philosophy Department of Political Science, University of Toronto, 2015 Abstract The dissertation provides a discussion and comparison of the ideas of Martin Buber and Albert Camus regarding human connectedness and solidarity, ethics and politics. The aim of the dissertation is to examine the ways in which these thinkers dealt with the possible tension between human solidarity and connectedness on the one hand, and the need for ethical restraints on the other. The dissertation begins with a presentation and comparison of certain aspects of Buber’s and Camus’ respective biographies. It then examines and compares the thinkers’ views regarding human relationship, especially given the loss of the traditional existential and moral anchors in the wake of modernity. At the centre of the comparison stands the difference between Buber, a believer who understood connectedness and dialogue between human beings and with God to be a primordial and inherent need that could and should be fulfilled; and Camus, who was secular in his personal beliefs, and discussed a concept of solidarity which is largely based on rebellion against oppression and shared human experience in the face of the absurd – the bold acknowledgement of human beings’ inability to fully achieve harmony and meaning. ii The second part of the dissertation discusses the conceptual ethical mechanisms the two thinkers developed in order to prevent connectedness or solidarity from devolving into destructive social and political behaviour.
    [Show full text]
  • Theory Six: the Good Life Is Your Life
    Theory Six: The Good Life is Your Life “Try again. Fail again. Fail better.” –Samuel Becket “I have come to believe that the whole world is an enigma, a harmless enigma that is made terrible by our mad attempt to interpret it as though it had an underlying truth.” -Umberto Eco Existentialism is… 1. Existentialism is an Attitude more than a Philosophy 2. Freedom is Inescapable 3. Individual Responsibility/Authenticity 4. Passionate Franz Kafka 1883 – 1924 The Metamorphosis In the Penal Colony The Trial Passers-by (1912) When one is taking a walk through the street at night, and a man - already visible from a distance because the street rises in front of us and the moon is full - runs toward us, we will not tackle him, even if he is weak and ragged, even if someone is running behind him and screaming, but rather we will let him continue running. Because it is night, and it isn't our fault that the street is rising before us in the full moon, and besides, maybe these two have staged this chase for their own entertainment, maybe both of them are pursuing a third, maybe the first man is being pursued even though he is innocent, maybe the second man wants to kill him and we will become accomplices to the murder, maybe the two of them know nothing about one another and each is going independently to his bed, maybe they are sleepwalkers, maybe the first man is armed. And after all, don't we have a right to be tired, haven't we drunk a lot of wine? We are happy when the second man has also vanished from sight.
    [Show full text]
  • Albert Camus and Jean-Paul Sartre/ Camus and the Death Penalty
    Albert Camus and Jean-Paul Sartre/ Camus and the Death Penalty Santos Reyes, Khiem Huynh, David Hildebrand, Julian Stanley Overview ● Background ● Jean- Paul Sartre ● Camus and Sartre’s Relationship ● Camus’ Thoughts on Death Penalty ● Reflections of the Guillotine ● Video ● Discussion Questions Background (leading up to Camus meeting Sartre) ● 1940- Left algeria because he was a national security threat due to his writings being published (went against the war) ● Camus went into exile with his return to Paris, where he was editor of newspaper calling for strong moral actions ● During this time, Camus met Sartre at a dress rehearsal of Sartre’s play ● Camus went into politics after seeing the Algerian poor; Sartre got involved in politics after seeing WW2 prison camps ● Liberation of France made the 2 men the country’s new intellectual heralds that led the belief existentialist Jean- Paul Sartre(biography/known for) ● French philosopher, playwright, novelist, political activist ● Had philosophical view of atheism “loss of God is not mourn” ● Believed in existentialism ● Once man realizes freedom, man has to make this meaning himself ● Best work was “The Flies” Camus and Sartre: The Beginnings ● Met in June of 1943 during Sartre’s play The Flies ● Met simply by saying “I’m Camus” ● Sartre “found him a most likeable personality” ● Camus and Sartre bonded because they were both readers for the same publisher ● Sartre offered Camus the lead role in his upcoming play [No Exit], and the friendship was cemented. Similarities Between Camus and Sartre ● Both lost their fathers as children and were raised by struggling mothers ● Both went to university to study philosophy ● Both believed in existentialism and portrayed the idea through their novels ● Both were activists through journalism Camus and Sartre’s Portrayal of Existentialism ● Camus portrays existentialism in The Stranger through Meursault’s choice to please the spectators at his execution in the end.
    [Show full text]