La obra de Albert Camus sigue mostrando alcances inesperados sobre los desafíos que comporta nuestra condición humana y la responsabilidad que tenemos de atender a ellos. Con las siguientes líneas se ...desea ofrecer, precisamente, uno de estos rasgos camusianos que nos permiten reconocer cómo un determinado sentido de la existencia humana logra fragmentarse a causa de pequeñas experiencias contradictorias que terminan por desfigurar la imagen de un sujeto humano seguro de sí y de lo que vive. Ante tal experiencia de sinsentido, el juicio crítico se ve requerido para perfilar el acontecer de aquel que se traba en el límite de su propia condición y se ve orillado a ocuparse de ello.
In order to free himself from the rigid, constraining sense of identity that was imposed upon him, the young Bachi had to distance himself progressively from the "hell and damnation" of his religious ...indoctrination. Some of the most moving moments of Bachi's book are found in the descriptions of his trips back to Algeria, in order to visit his family: "There is nothing left of the Casbah where my father was born, nor of Belcourt where he grew up: many of the working-class neighborhoods that were neglected for half a century now resemble bombed-out ruins."
This book is the first English-language collection of essays by leading Camus scholars around the world to focus on Albert Camus' place and status as a philosopher amongst philosophers, engaging with ...leading Western thinkers, and considering themes of enduring interest.
While Albert Camus is an internationally acclaimed figure, Jean Sénac has struggled to gain recognition, even in France and Algeria. The correspondence between the Nobel Prize recipient and the young ...poet, documented in this illuminating collection, is a testimony to a little-known friendship that lasted for over a decade (1947-1958) and coincided with the escalating conflict between France and Algeria. Their letters shed light on a passionate conflict that opposed two men on two sides of the Algerian War. On one side, Camus distanced himself from an Algerian insurrection that was becoming increasingly violent. On the other, Sénac espoused the armed insurrection of the National Liberation Front and Algeria's right to independence and freedom. The exchange between Sénac and Camus allows for a deeper and more personal understanding of the Algerian conflict, and of the crucial role of writers, poets, and thinkers in the midst of a fratricidal colonial conflict. The letters translated here are also the intimate dialog between two men who had much in common and who shared a deep love for each other and for their homeland.
In fragments, Egan's novel makes repeated temporal leaps to tell the stories of a cast of characters, all connected through their love of rock and roll and their difficulty coming to terms with the ...passage of time. “How did I go from being a rock star to being a fat fuck no one cares about?” “Time's a goon”, he adds, aware that his body is proof of its brutality. Time has once again changed the music industry: the youngest consumer on record is “a three-month-old in Atlanta who'd purchased a song by Nine Inch Nails called ‘Ga-ga’” and “bands had no choice but to reinvent themselves for the preverbal”.
Religious protest, such as the protest that Job expresses, reveals the manners in which believers experience the absurd while hanging on to God. The purpose of this article is to explore the ...“grammar” of this paradoxical faith stance by bringing Kierkegaard and Camus to bear upon it, and thereby to show the “family resemblance” between Job, Camus’s “absurd man,” and the Kierkegaardian believer. I begin with a discussion of experiences of the absurd that give rise to religious protest. I then turn to Kierkegaard to explore the manners in which “faith’s thought” renders the “experience of the absurd” a religious one, while pushing the believer further into the absurd. I end with a discussion of Job as an absurd rebel in Camus’s sense.
The Plague: Modern life Fendt, Gene
Philosophical investigations,
July 2024, 2024-07-00, 20240701, Letnik:
47, Številka:
3
Journal Article
Recenzirano
Odprti dostop
The social structures and thought patterns of the modern world are the fruits of the Enlightenment, which begins by eliminating final causal explanations in favour of purely material and efficient ...causes. The development and great technical success of Enlightenment procedures has, however, produced a cultural blindness about the good. Camus's novel shows us this cultural blindness through characters who themselves suffer from it; for modern man, it is almost a natural evil—we are born into it. Camus' hope must have been that the vision of the characters' incapacity might help break us from the same incapacity. What the cured life looks like Camus does not say; in the world of our plague, it appears as either odd or mystery.
Albert Camus's essay "The Myth of Sisyphus" and its impact on the development of the philosophy of absurdism has been dealt with extensively -- so much so that at a certain point the question arises ...whether anything new can be said about it at all. The article by Dr Jernail S. Anand and Prof. Manminder Singh Anand confirms that novelty of perspective is always possible. In their approach, the authors focus on a little dealt with issue: the parallelism between Camus's philosophical attitude as illustrated by his myth of Sisyphus, and the Karmic philosophy. In their view, Sisyphus's perpetual action of pushing up the boulder which regularly rolls back again resonates with the philosophy of Karma propounded by Lord Krishna, in which man is doomed to life after life and suffering after suffering in the cycle of life and death. But whereas Sisyphus is aware of his condition and his revolt turns to acceptance as the only possible 'strategy' to bear with the absurdity of his existence, the Karma believer is, according to the authors, "unaware, unawakened, a fused bulb which cannot house the electric current, and light up." Paradoxically, Sisyphus seems to get closer to Nirvana (remember Camus's statement "One must imagine Sisyphus happy"), than the Karma believer.
PDF
