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Resistance, Rebellion, and Death, by Albert Camus
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- Sales Rank: #16624675 in Books
- Published on: 1960
- Binding: Paperback
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TWENTY-THREE ESSAYS ON “POLITICAL” SUBJECTS
By Steven H Propp
Albert Camus (1913-1960) was a French author, journalist, and philosopher, who won the 1957 Nobel Prize for Literature for his novels such as The Stranger, The Plague, The Fall, etc. He also wrote nonfiction such as The Myth of Sisyphus: And Other Essays, The Rebel: An Essay on Man in Revolt, Lyrical and Critical Essays, etc.
[NOTE: page numbers below refer to a 272-page paperback edition.]
He states in one letter, “What is truth, you used to ask? To be sure, but at least we know what falsehood is; that is just what you have taught us. What is spirit? We know its contrary, which is murder. What is man? There I stop you, for we know. Man is that force which ultimately cancels all tyrants and gods. He is the force of evidence. Human evidence is what we must preserve, and our certainty at present comes from the fact that its fate and our country’s fate are linked together. If nothing had any meaning, you would be right. But there is something that still has a meaning.” (Pg. 14)
In another letter, he says, “I… chose justice in order to remain faithful to the world. I continue to believe that this world has no ultimate meaning. But I know that something in it has a meaning and that is man, because he is the only creature to insist on having one. This world has at least the truth of man; and our task is to provide it justifications against fate itself. And it has no justification but man; hence he must be saved if we want to save the idea we have of life.” (Pg. 28)
He observes, “Nothing is given to men, and the little they can conquer is paid for with unjust deaths. But man’s greatness lies elsewhere. It lies in his decision to be stronger than his condition. And if his condition is unjust, he has only one way of overcoming it, which is to be just himself. Our truth of this evening… is just what consoles man. And our hearts are at peace, just as the hearts of our dead comrades are at peace, because we can say as victory returns, without any spirit or revenge of spite: ‘We did what was necessary.’” (Pg. 39-40)
He said in a lecture given at the Dominican Monastery at Latour-Maubourg in 1948, “I should like first to acknowledge your intellectual generosity by stating a few principles. First, there is a lay pharisaism in which I shall strive not to indulge. To me a lay Pharisee is the person who pretends to believe that Christianity is an easy thing and asks of the Christian… more than he asks of himself. I believe indeed that the Christian has many obligations but that it is not up to man who rejects them himself to recall their existence to anyone who has already accepted them. If there is anyone who can ask anything of the Christian, it is the Christian himself… The other day… a Catholic priest said in public that he too was anticlerical. Well, I don’t like priests who are anticlerical any more than philosophies that are ashamed of themselves. Hence I shall not… try to pass myself off as a Christian in your presence. I share with you the same revulsion from evil. But I do not share your hope, and I continue to struggle against this universe in which children suffer and die.” (Pg. 69-71)
He suggests, “It is true that freedom, when it is made up principally of privileges, insults labor and separates it from culture. But freedom is not made up principally of privileges; it is made up especially of duties. And the moment each of us tries to give freedom’s duties precedence over its privileges, freedom joins together labor and culture and sets in motion the only force that can effectively serve justice.” (Pg. 96)
He admits, “I confess, insofar as I am concerned, that I cannot love all humanity except with a vast and somewhat abstract love. But I love a few men, living or dead, with such force and admiration that I am always eager to preserve in others what will someday perhaps make them resemble those I love. Freedom is nothing else but a chance to be better, whereas enslavement is a certainty of the worst.” (Pg. 102-103) He continues, “If, after all, men cannot always make history have a meaning, they can always act so that their own lives have one.” (Pg. 106)
In his “Reflections on the Guillotine” essay, he suggests, “If fear of death is, indeed, a fact, another fact is that such fear, however great it may be, has never sufficed to quell human passions. Bacon is right in saying that there is no passion so weak that it cannot confront and overpower fear of death. Revenge, love, honor, pain, another fear manage to overcome it… For centuries the death penalty… has been trying to hold crime in check; yet crime persists. Why? Because the instincts that are warring in man are not, as the law claims, constant forces in a state of equilibrium. They are variable forces constantly waxing and waning, and their repeated lapses from equilibrium nourish the life of the mind as electrical oscillations, when close enough, set up a current.” (Pg. 190)
Later, he adds, “even in its primitive form [the law of retaliation] can operate only between two individuals of whom one is absolutely innocent and the other absolutely guilty. The victim, to be sure, is innocent. But can the society who is supposed to represent the victim lay claim to innocence? Is it not responsible, at least in part, for the crime it punishes so severely?” (Pg. 206) He concludes, “the abolition of the death penalty ought to be asked for by all thinking members of our society, for reasons both of logic and realism.” (Pg. 220)
These essays have some of Camus’ most interesting writing on political topics, and this book will be of great interest to anyone studying his thought.
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