Contemporary scholarship tends to view Albert Camus as a modern, but he himself was conscious of the past and called the transition from Hellenism to Christianity “the true and only turning point in history.” For Camus, modernity was not fully comprehensible without an examination of the aspirations that were first articulated in antiquity and that later received their clearest expression in Christianity. These aspirations amounted to a fundamental reorientation of human life in politics, religion, science, and philosophy.
Understanding the nature and achievement of that reorientation became the central task of Christian Metaphysics and Neoplatonism. Primarily known through its inclusion in a French omnibus edition, ithas remained one of Camus’ least-read works, yet it marks his first attempt to understand the relationship between Greek philosophy and Christianity as he charted the movement from the Gospels through Gnosticism and Plotinus to what he calls Augustine’s “second revelation” of the Christian faith.
Ronald Srigley’s translation of this seminal document helps illuminate these aspects of Camus’ work. His freestanding English edition exposes readers to an important part of Camus’ thought that is often overlooked by those concerned primarily with the book’s literary value and supersedes the extant McBride translation by retaining a greater degree of literalness.
Srigley has fully annotated Christian Metaphysics to include nearly all of Camus’ original citations and has tracked down many poorly identified sources. When Camus cites an ancient primary source, whether in French translation or in the original language, Srigley substitutes a standard English translation in the interest of making his edition accessible to a wider range of readers. His introduction places the text in the context of Camus’ better-known later work, explicating its relationship to those mature writings and exploring how its themes were reworked in subsequent books.
Arguing that Camus was one of the great critics of modernity through his attempt to disentangle the Greeks from the Christians, Srigley clearly demonstrates the place of Christian Metaphysics in Camus’ oeuvre. As the only stand-alone English version of this important work—and a long-overdue critical edition—his fluent translation is an essential benchmark in our understanding of Camus and his place in modern thought.
More than fifty years after Algerian independence, Albert Camus’ Algerian Chronicles appears here in English for the first time. Published in France in 1958, the same year the Algerian War brought about the collapse of the Fourth French Republic, it is one of Camus’ most political works—an exploration of his commitments to Algeria. Dismissed or disdained at publication, today Algerian Chronicles, with its prescient analysis of the dead end of terrorism, enjoys a new life in Arthur Goldhammer’s elegant translation.
“Believe me when I tell you that Algeria is where I hurt at this moment,” Camus, who was the most visible symbol of France’s troubled relationship with Algeria, writes, “as others feel pain in their lungs.” Gathered here are Camus’ strongest statements on Algeria from the 1930s through the 1950s, revised and supplemented by the author for publication in book form.
In her introduction, Alice Kaplan illuminates the dilemma faced by Camus: he was committed to the defense of those who suffered colonial injustices, yet was unable to support Algerian national sovereignty apart from France. An appendix of lesser-known texts that did not appear in the French edition complements the picture of a moralist who posed questions about violence and counter-violence, national identity, terrorism, and justice that continue to illuminate our contemporary world.
Decades after his death, Albert Camus (1913–1960) is still regarded as one of the most influential and fascinating intellectuals of the twentieth century. This biography by Stephen Eric Bronner explores the connections between his literary work, his philosophical writings, and his politics.
Camus illuminates his impoverished childhood, his existential concerns, his activities in the antifascist resistance, and the controversies in which he was engaged. Beautifully written and incisively argued, this study offers new insights—and above all—highlights the contemporary relevance of an extraordinary man.
“A model of a kind of intelligent writing that should be in greater supply. Bronner manages judiciously to combine an appreciation for the strengths of Camus and nonrancorous criticism of his weaknesses. . . . As a personal and opinionated book, it invites the reader into an engaging and informative dialogue.”—American Political Science Review
“This concise, lively, and remarkably evenhanded treatment of the life and work of Albert Camus weaves together biography, philosophical analysis, and political commentary.”—Science & Society
In his Nobel Prize acceptance speech, Albert Camus declared that a writer's duty is twofold: "the refusal to lie about what one knows and the resistance against oppression." These twin obsessions help explain something of Camus' remarkable character, which is the overarching subject of this sympathetic and lively book. Through an exploration of themes that preoccupied Camus--absurdity, silence, revolt, fidelity, and moderation--Robert Zaretsky portrays a moralist who refused to be fooled by the nobler names we assign to our actions, and who pushed himself, and those about him, to challenge the status quo.
Though we do not face the same dangers that threatened Europe when Camus wrote The Myth of Sisyphus and The Stranger, we confront other alarms. Herein lies Camus' abiding significance. Reading his work, we become more thoughtful observers of our own lives. For Camus, rebellion is an eternal human condition, a timeless struggle against injustice that makes life worth living. But rebellion is also bounded by self-imposed constraints--it is a noble if impossible ideal. Such a contradiction suggests that if there is no reason for hope, there is also no occasion for despair--a sentiment perhaps better suited for the ancient tragedians than modern political theorists but one whose wisdom abides. Yet we must not venerate suffering, Camus cautions: the world's beauty demands our attention no less than life's train of injustices. That recognition permits him to declare: "It was the middle of winter, I finally realized that, within me, summer was inextinguishable."
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