Abstract
The work of Albert Camus as a philosopher somewhat closely related to European existentialism has been quite neglected in this country. Camus has disassociated himself from the existentialist movement, and it is not our intention to prove him wrong. In view of the fact, however, that he has an interest in many of the same philosophical issues, and because he frequently seems to state his position, either explicitely or implicitly, in relationship to that of Sartre, it is doubtful if his attempt to disassociate himself will succeed. There is little doubt, however, that his thought is to be clearly distinguished from that of Sartre, and if the term “existentialism” is defined so as to become nearly identical with Sartre’s philosophy, as sometimes seems to be the case, then no doubt Camus’ protest is valid.
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Footnotes
For recent comments upon this political division within French existentialism see J-M. Domenach, “Camus-Sartre Debate,” Nation, CLXXVI (1953) pp. 202–203;
N. Chiaromente, “Sartre Versus Camus: A Political Quarrel,” Partisan Review, XIX (1952) pp. 880–886.
Abert Camus, Le Mythe de Sisyphe (Paris: Gallimard, 1943).
Albert Camus, The Rebel (London: H. Hamilton, 1953). This is the english version of L’Homme Revolte (Paris: Gallimard, 1951). All references will be to this english version. The reviews of this work have been most conflicting in their evaluation of Camus’ contribution.
For a study of Camus’ thought see Robert de Luppe, Albert Camus (Paris: Editions Universitaires, 1952);
L. Roth, “A Contomporary Moralist: Alert Camus,” Philosophy, XXX (1955) pp 291–303.
For a general survey of Camus’ writings with an emphasis upon his literary production see K. Lansner, “Albert Camus,” Kenyon Review, XIV (1952) pp. 562–578.
The Rebel, p. 11.
Albert Camus, “The Artist As Witness Of Freedom,.” Commentary, VIII (1949) p. 535.
The Rebel, p. 13.
The Rebel, p. 16.
Ibid., p. 22.
In regard to this matter Camus suggests a serious critique of Max Scheler’s analysis of resentment and the identification of this with rebellion. Camus compares rebellion, which is an act of the total being, with resentment as indwelling “evil secretion.” Scheler’s analysis is too confined to the passive aspects of resentment, while rebellion is the outlet of vitality. Resentment is full of envy, but rebellion is to defend one’s possessions. There is a humanitarianism in rebellion which is not at all recognized in the negative characteristic of resentment. (Ibid., pp. 23–25).
Ibid., p. 26.
Ibid.
At this point Camus puts in one modification, “except in so far as religion is concerned,” but he indicates that within religion there can be no real rebellion. We shall return to this pont in the concluding section. See also T. L. Hanna, “Albert Camus And The Christian Faith,” Journal of Religion, XXXVI (1956) pp. 224–233. Hanna gives a helpful analysis of Camus’ attitude to the Christian faith and his analysis of the Judaic foundations of contemporary culture, including the culture of distorted rebellion. In this way he indicated the challenge which Camus offers contemporary Christian thought.
The Rebel, p. 27.
Ibid., p. 28.
Ibid., p. 75.
To indicate the extent of rationalism in the communist movement Camus notes the Marxist rejection of the Freudian unconscious. (Ibid., p. 207).
The Rebel, p. 219.
See H. A. Durfee, “Camus’ Challenge To Modern Art,” Journal Of Aesthetics And Art Criticism, XIV (1955) pp. 201–205.
The Rebel, p. 227.
The Rebel, pp. 269–270.
Ibid., p. 273.
Camus answers some of Marcel’s criticisms in this essay but still does not avoid the dualism which Marcel accuses him of maintaining. See G. Marcel, Man Against Humanity (London: Harvill, 1952) pp. 86 ff.;
G. Marcel, Homo Viator (Chicago: Henry Regnery, 1951) pp. 200 ff.
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© 1987 Martinus Nijhoff Publishers, Dordrecht
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Durfee, H.A. (1987). Albert Camus and the Ethics of Rebellion. In: Foundational Reflections. American University Publications in Philosophy, vol 29. Springer, Dordrecht. https://doi.org/10.1007/978-94-009-3593-8_7
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