Cammy of work. Albert Camouy - Famous French Writer and Philosopher

29.06.2019

Biography Haruki Murakov Haruki Murakami emphasis

Albert Camus (FR. Albert Camus). Born on November 7, 1913 in Mondovy (now Dran), Algeria - died on January 4, 1960 in Vilblevin (France). The French writer and the philosopher close to existentialism, he called "the conscience of the West". Nobel Prize winner in 1957 literature.

Albert Camus belongs to representatives of atheistic existentialism, its views are usually characterized as irreligious and atheistic. Critic of religion; During the preparation of the "Miph of Sisyiff", Albert Cama expresses one of the key ideas of his philosophy: "If there is a sin against life, then he, apparently, is not that they do not eat hopes, but in the fact that they rely on life in the world in other And they shy away from the merciless greatness of the life of the pretentious. " At the same time, the assignment of supporters of atheistic (non-religious) existentialism to atheism is partly conditionally, and by champion, along with the unbelief in God, recognizing that God died, the absurdity of life without God is approved. He himself did not consider himself an atheist.

Albert Cami was born on November 7, 1913 in the Francoalzhir family in Algeria, on the Farm "San Paul" at the town of Mondovy. His father, Lucien Kama, Elzassa in origin, was a wine basement caretaker in a wine-making company, during the First World War served in a lot of infantry, in 1914 he received a fatal wound in the battle on Marne and died in Lazarut. Mother Kruin Santa, Spanish by nationality, half-mound and illiterate, moved with Albert and his elder brother Lucien to the Belkur area of \u200b\u200bthe city of Algeria, lived in poverty under the beginning of a self-willed grandmother. Kruin to keep the family, worked first in the factory, then the cleaner.

In 1918, Albert began to attend primary school, which he graduated with honors in 1923. Usually, the peers of his circle threw it on this and went to work to help families, but the primary school teacher Louis Germain was able to convince relatives as needed for Albert to continue their education, prepared a gifted boy to enter the Lyceum and made the appointment of scholarship. Subsequently, he devoted to the Nobel speech to the teacher with gratitude. In Lyceum, Albert was deeply met with French culture, read a lot. He began to seriously engage in football, played for the junior team of the club "Racing Universitaire D" Alger, "later argued that the sport and the game was influenced by the formation of his relationship to morality and debt. In 1930, a tuberculosis was found in Camus, he was forced To interrupt education and forever stop sports (although the love of football has retained for life), spent several months in the sanatorium. Despite the recovery, for many years suffered from the consequences of the suffering of the disease. Later, he was denied postgraduate training on the same The reason he was not called into the army.

In 1932-1937, Albert Cami has studied in Algerian University (English) Russian, where he studied philosophy. During studies at the university, I also read a lot, I began to keep diaries, wrote an essay. At that time experienced influenced. His friend became a teacher Jean Grenier - a writer and a philosopher, who had a significant impact on the young Albert Cami. Along the way, Cami was forced to work and changed several professions: a private teacher, seller of spare parts, an assistant in a meteorological institute. In 1934 he married Simon Yaye (divorce in 1939), an extravagant nineteen-year-old girl, who turned out to the morphine. In 1935 he received a bachelor's degree in 1936 a master's degree of philosophy with the work of "Neo-Platonism and Christian thought" about the influence of dam ideas on the theology of Aurelius Augustine. Began work on the story "Happy Death". At the same time, Cami was in the problem of existentialism: in 1935 he studied the works of S. Kierkegor, L. Sixova, M. Khaidgger, K. Yaspers; In 1936-1937, I got acquainted with the ideas of the "absurdity of life" A. Malro.

At the Senior Courses of the University, inserted socialist ideas. In the spring of 1935, he joined the French Communist Party, solidarizing the 1934 uprising in Asturias. In the local cell of the French Communist Party consisted of over a year, until he was excluded for relations with the Algerian People's Party, accusing in Trotskyism.

In 1936, he created a amateur "Labor Theater" (FR. Théâtre du Travail), renamed in 1937 to the "Team Theater" (Fr. Théâtre de L "Equipe). Organized, in particular," Karamazov brothers "on Dostoevsky, played Ivan Karamazova. In 1936-1937, traveled in France, Italy and the countries of Central Europe. In 1937, the first collection of essays "Exchange and Person" was published.

After graduating from the University of Camus, the Algerian House of Culture was headed for some time, in 1938 he was the editor of the magazine "Coast", then the left-radical opposition newspapers "Alza Railliken" and "Suar Raillaken". On the pages of these editions, at that time he advocated a socio-oriented policy and the improvement of the situation of the Arab population of Algeria. Both newspapers were closed by military censorship after the beginning of World War II. In these years, Cami writes mainly essays and journalistic materials. In 1938, the book "Wedding" was published. In January 1939, the first version of the play "Caligula" was written.

After the ban on "Suar Raillackn" in January 1940, Camu with the future wife of Francin Form, mathematician for education, moved to Oran, where they gave private lessons. Two months later they moved from Algeria to Paris.

In Paris, Albert Cami Technical editor in the Pari-Suar newspaper. In May 1940, the story "outsiders" is completed. In December of the same year, the opposition-minded Cami is fired from Pari-Suar and, not wanting to live in an occupied country, he returned to Oran, where he taught French in a private school. In February 1941, the MiF about Sisyiff was completed.

Soon, Cami entered the ranks of the resistance movement and became a member of the underground organization "Comba", again in Paris.

In 1942, "outsiders" was published, in 1943 - "Myth about Sisyiff". Since 1943, began to be printed in the underground newspaper "Comba", then became her editor. From the end of 1943 he began working in the publishing house Gallimar (collaborated with him until the end of life). During the war, he published under the pseudonym "Letters to the German friend" (later published a separate publication). In 1943, he met Sartreh, participated in the production of his plays (in particular, it was the camp for the first time from the scene of the phrase "hell is others").

After the end of the war, Cami continued to work in "Comba", published his previously written works, which brought popularity to the writer. In 1947, his gradual gap with the left movement begins and personally with Sartre. He leaves the "Comba", becomes an independent journalist - writes journalistic articles for different publications (later published in three collections called "topical notes"). At this time, they are created by the plays "Siege" and "Righteous".

Collaborates with anarchists and revolutionary syndicalists and is printed in their magazines and newspapers "Liberter", "Mondon Liberter", "Revolusone Prelutaryen", "Solidariad of the Room" (publication of the Spanish National Confederation of Labor) and others. Participates in the creation of a "group of international relations".

In 1951, the Bunting Man comes out in the Anarchist magazine "Liberter", where Kama explores the anatomy of the human rebellion against the surrounding and internal absurdity of existence. Left critics, including Sartra, found it with a refusal of political struggle for socialism (which, according to Cami, leads to the establishment of authoritarian regimes like Stalinsky). An even greater criticism of the left radicals caused support for the Camus of the French community of Algeria after the Algerian War began in 1954. For some time, Cami collaborates with UNESCO, however, after in 1952, Spain was becoming a member of this organization headed by Franco, he stops his work there. Camus continues to closely monitor the political life of Europe, in his diaries, he regrets the growth of state sentiment in France and the readiness of the French left, to close the eyes on the crime of the Communist authorities in Eastern Europe, their reluctance to the expansion of non-socialism and justice in the Sponsored USSR and Justice, And violence and authoritarianism.

He is increasingly fascinating the theater, since 1954 he begins to put the plays in his drainage, negotiates the opening of the experimental theater in Paris. In 1956, Cami writes a story "Fall", the following year comes out a collection of stories "Exile and Kingdom".

In 1957, he was awarded the Nobel Prize in Literature "For a huge contribution to the literature, which highlighted the importance of human conscience." In speech on the occasion of awarding award, describing his life position, he said that "too tightly chained to the gallery of his time, so as not to row along with others, even believing that the Galer had a searer that there was a lot of supervises and what, in addition to everything , taken incorrect course. "

On January 4, 1960, the car, in which Albert Cami, together with his family of his friend Michel Gallimar, the nephew of the Publisher Galmar, returned from Provence to Paris, flew off the road and crashed into Platan near the town of Willbloveven in a hundred kilometers from Paris. Cammy died instantly. Gallimar, who was behind the wheel, died in the hospital in two days, his wife and daughter survived. Among the writer's personal belongs were found, the manuscript of the unfinished story "First Man" and an unused railway ticket. Albert Cami was buried in a cemetery in Lurmaria in the Luberon district in the south of France.

In 2011, the Italian newspaper Corriere Della Sera betrayed publicity version, according to which the car accident was adjusted by Soviet special services as a revenge writer for the condemnation of the Soviet invasion of Hungary and support. Among those who were aware of the planned murder, the newspaper called the Minister of Foreign Affairs of the USSR Shepilov. Michel Ontphra, who prepared the publication of the biography of Cami, rejected in the newspaper "Izvestia" this version as an insinuation.

In November 2009, French President Nicolas Sarkozy proposed to transfer the writer's dust in Pantheon, but did not receive the consent of the relatives of Albera Cami.

Years of life: from 07.11.1913 to 04.01.1960

French writer and philosopher, existentialist, laureate of the Nobel Prize in literature.

Albert Cami was born on November 7, 1913 in Algeria, on the Farm "San-Pol" at the town of Mondovy. When the writer's father died in battle on Marne at the beginning of the First World War, Mother moved with children to the city of Algeria.

In Algeria, after the end of the elementary school, Cami is studying in a lyceum, in which he was forced to interrupt for the year in 1930 due to the opened tuberculosis.

In 1932-1937. He studied at the University of Algeria, where he studied philosophy. According to the Council, the Gray at the University of Cami began to keep diaries, wrote an essay, experiencing the influence of the philosophy of Dostoevsky and Nietzsche. At the Senior Courses of the University, underwent socialist ideas and in the spring of 1935, he joined the French Communist Party and propaganda activities among Muslims. In the local cell of the French Communist Party consisted of over a year, until he was excluded for relations with the Algerian People's Party, accusing in Trotskyism.

In 1937, Cami ends the university, defending the graduation work on philosophy on the topic "Christian metaphysics and neoplatonism". Summy wanted to continue academic activities, but by the state of health it was denied postgraduate training, for the same reason he was not called into the army later.

After graduating from the University of Camus, for some time headed the Algerian House of Culture, and then headed some left-wing opposition newspapers, which were closed by military censorship after the start of World War II. During these years, a lot writes a lot, mostly essays and journalistic materials. In January 1939, the first version of the play "Caligula" was written.

Having lost the work of the editor, Cami moves with his wife to Oran, where they earn a living by private lessons, and at the beginning of the war moved to Paris.

In May 1940, Cami finished work on the novel "Strying". In December, the Camus, not wanting to live in the occupied country, returns to Oran, where French teaches in a private school. In February 1941, the MiF about Sisyiff was completed.

Soon the Cami enters into the ranks of the resistance movement, becomes a member of the underground organization "Comba", returns to Paris.

In 1943, it gets acquainted with, participates in the production of his plays (in particular, it was the camp for the first time from the scene of the phrase "hell - these are others").

After the end of the war, Camus continues to work in the "Comba", his previously written works, who brought popularity, be published, but in 1947 his gradual gap with the left movement begins and personally with Sartre. As a result, the Cama leaves the "Comba" and becomes an independent journalist - writes journalistic articles for different publications (later published in three collections called "top-view notes").

In the fifties, the Camus gradually refuses its socialist ideas, condemns the policies of Stalinism and a conscious attitude towards this French socialists, which leads to even greater rupture with former comrades and, in particular, with Sartre.

At this time, the stone is increasingly fascinated by the theater, since 1954 the writer begins to put the plays in his drainage, negotiates the opening of the experimental theater in Paris. In 1956, Cami writes a story "Fall", the following year comes out a collection of stories "Exile and Kingdom".

In 1957, the Nobel Prize in Literature received Cami. In speech on the occasion of awarding award, he said that "too tightly chained to the gallery of his time, so as not to row along with others, even believing that the Galer had a delicious, that it was too many supervisors and that, in addition to everything, the wrong course was taken." In the last years of life, Cami has practically not written anything.

On January 4, 1960, Albert Cami died in a car accident, returning from Provence to Paris. The writer died instantly. The death of the writer came approximately 13 hours of 54 minutes. Michelle Gallimar, who was also in the car, died in the hospital in two days, and the wife and daughter of the writer survived. . Albert Cami was buried in the town of Lurmar in Luberon district in the south of France. In November 2009, French President Nicolas Sarkozy proposed to translate the writer's dust in Pantheon.

In 1936, Cami created a self-made "People's Theater", organized, in particular, the "Brothers Karamazov" on Dostoevsky, where Ivan Karamazova himself played.

Awards writer

1957 - in literature "For a huge contribution to the literature, which foster the importance of human conscience"

Bibliography

(1937)
(1939)
(1942)
(1942)
(1944] Early editors - 1941)
Misunderstanding (1944)
(1947)
Siege (1948)
Letters to the German friend (1948) under the pseudonym Louis Nieville)
Righteous (1949)
Topical notes, book 1 (1950)
(1951)
Topical notes, book 2 (1953)
Summer (1954)
(1956)
Requiem for the nun (1956) Adaptation of the Roman William Falkner)
Exile and Kingdom (1957)
(1957)
Topical notes, book 3 (1958)
Demons (1958) Adaptation of the Roman F. M. Dostoevsky)
Diaries, May 1935 - February 1942
Diaries, January 1942 - March 1951
Diaries, March 1951 - December 1959
Happy death (1936-1938)

Warming of works, theatrical productions

1967 - Strying (Italy, L.Visconti)
1992 - Chuma
1997 - Caligula
2001 - Fate (on the novel "Strying", Turkey)

Biography (ru.wikipedia.org.)

Life in Algeria

Albert Cami was born on November 7, 1913 in Algeria, on the Farm "San-Pol" at the town of Mondovy. His father, the agricultural worker Lucien Kama, Elsassian by origin, died in the battle on Marne at the beginning of the First World War. Mother Kruin Santa, Spanish by nationality, moved with children to the city of Algeria.

In 1932-1937. He studied at the University of Algeria, where he studied philosophy. During study, he read a lot, began to keep diaries, wrote an essay. In 1936-1937. Traveled by France, Italy and Central Europe. At the Senior Courses of the University, inserted socialist ideas. In the spring of 1935, he joined the French Communist Party, solidarizing with an uprising in Asturias. In the local cell of the French Communist Party consisted of over a year, until he was excluded for relations with the Algerian People's Party, accusing in Trotskyism. In 1936, he created the amateur "People's Theater", organized, in particular, the production of the "Karamazov brothers" on Dostoevsky, Ivan Karamazova played.

Back in 1930, tuberculosis was discovered, and, despite recovery, he suffered from the consequences of the suffered disease for many years. As a state of health, he was denied postgraduate training, for the same reason he was not called to the army later.

After graduating from the University of Camus, the Algerian House of Culture was headed for some time, in 1938 he was the editor of the magazine "Coast", then the left-radical opposition newspapers "Alza Railliken" and "Suar Raillaken". On the pages of these publications, at that time he advocated the state of socio-oriented policies and the improvement of the situation of the Arab population of Algeria. Both newspapers were closed by military censorship after the beginning of World War II. During these years, a lot writes a lot, mostly essays and journalistic materials. In January 1939, the first version of the play "Caligula" was written.

After the ban on "Suar Raillands" in January 1940, the Francin Forsen's Fatisfy Camoon moves to Oran, where they live, giving private lessons. Two months later, they leave Algeria and move to Paris.

Period of war

In Paris, Albert Camo got a technical editor in the newspaper Pari-Suar. In May 1940, the novel "Strying" is completed. In December of the same year, the opposition-minded Cami is fired from "Pari-Suar" and, not wanting to live in the occupied country, he returns to Oran, where French teaches a private school. In February 1941, the MiF about Sisyiff was completed.

Soon the Cami enters into the ranks of the resistance movement, becomes a member of the underground organization "Comba", returns to Paris. In 1942, "outsiders" was published, in 1943 - "Myth about Sisyiff". Since 1943, begins to be printed in the underground newspaper "Comba", then becomes its editor. From the end of 1943, he starts working in the publishing house Gallimar (collaborated with him until the end of life). During the war, it publishes under the pseudonym "Letters to the German friend" (later published a separate publication). In 1943, he gets acquainted with Sartre, participates in the production of his plays (in particular, it was the Camp for the first time from the scene of the phrase "hell is others"). In 1944, the novel "Plaby" was written (published only in 1947).

Post-war years

After the end of the war, Camus continues to work in "Comba", its previously written works, who brought popularity to the writer. In 1947, his gradual gap with the left movement begins and personally with Sartre. He leaves the "Comba", becomes an independent journalist - writes journalistic articles for different publications (later published in three collections called "topical notes"). At this time, they are created by the plays "Siege" and "Righteous".

Collaborates with anarchists and revolutionary syndicalists and is printed in their magazines and newspapers "Liberter", "Monda Liberter", "Revoluson Polatarien" and others. Participates in the creation of a "group of international relations".

In 1957 he was awarded the Nobel Prize in Literature. In speech on the occasion of awarding award, describing his life position, he said that "too tightly chained to the gallery of his time, so as not to row along with others, even believing that the Galer had a searer that there was a lot of supervises and what, in addition to everything , taken incorrect course. " In the last years of life, Cami has practically not written anything.

On January 4, 1960, the Facel-Vega car, in which Albert Cami, together with the family of his friend, Michel Gallimar, returned from Provence to Paris, flew off the road. The accident occurred on the sixth national road (N6) 102 kilometers from Paris between the cities of Le Petit Schomon and Villenev-la-Guiyar, near the turn of Villebloveven. Albert Cami died instantly. The death of the writer came approximately 13 hours of 54 minutes. His body was transferred to the city of the town, where it was located until the morning of the next day. Michelle Gallimar died in the hospital in two days. His wife and daughter survived. Among the writer's personal belongs were found, the manuscript of the unfinished story "First Man" and an unused railway ticket. Albert Cami was buried in the town of Lurmar in Luberon district in the south of France. In November 2009, French President Nicolas Sarkozy proposed to translate the writer's dust in Pantheon.

Philosophical views

Summy himself did not consider himself a philosopher or, especially, an existentialist. Nevertheless, the work of the representatives of this philosophical direction had a great influence on the work of Cam. Together with this, his commitment to existentialistic issues is due to a heavy disease (and hence the constant feeling of the proximity of death), with whom he lived since childhood (ironically, died not from the disease, but due to the tragic chance).

Unlike religious existentialists, such as Jaspers, and Buntar, Sartre, Camus believed the only means of fighting the absurd recognition of his given. In the "Miof about Sisyiff", Cami writes that in order to understand that it makes a person make a senseless work, you need to imagine a happy Sisifa descending from the mountain. Many characters of Cami come to a similar state of the soul under the influence of circumstances (the threat of life, the death of loved ones, the conflict with its own conscience, etc.), their further fate is different.

The highest incarnation of the absurd, on Camus, are a variety of attempts to enforced improved society - fascism, Stalinism, etc. Being a humanist and anti-Authority socialist, he believed that the fight against violence and injustice "their own methods" could give rise to only more violence and injustice .

Edition

* Cami A. Favorites: Collection. - M.: Raduga, 1989. - 464 p. (Masters of modern prose)

Bibliography

Novels

* Plague (FR. La Peste) (1947)
* First person (FR. Le Premier Homme) (unfinished, published posthumously in 1994)

Tale

* Strying (FR. L'Etranger) (1942)
* Fall (Fr. La Chute) (1956)
* Happy death (Fr. La Mort Heureuse) (1938, published posthumously in 1971)

Story

* Exile and Kingdom (FR. L "Exil et Le Royaume) (1957)
* Invalid wife (FR. La Femme Adultere)
* Renegage, or Missing Spirit (Fr. Le Renegat OU Un Esprit Confus)
* Silence (Fr. Les Muets)
* Hospitality (FR. L "HOTE)
* Ion, or artist at work (Fr. Jonas Ou L'Artiste Au Travail)
* Growing Stone (FR. La Pierre Qui Pousse)

Pieces

* Misunderstanding (FR. Le Malentem) (1944)
* Caligula (FR. Caligula) (1945)
* Siege position (FR. L'etat de siege) (1948)
* Righteous (Fr. Les Justes) (1949)
* Requiem for the nun (FR. Requiem Pour Une Nonne) (1956)
* Demons (Fr. Les Possesedes) (1959)

Essay

* REVOLTE DANS LES ASTURIES (1936)
* Exchange and face (FR. L'Envers et l'endroit) (1937)
* Marriage feast (Fr. Noces) (1939)
* Myth about Sisif (FR. Le Mythe de Sisyphe) (1942)
* Reflections on guillotine (FR. Reflexions Sur La Guillotine) (1947)
* Bunked man (Fr. L'Homme Revolte) (1951)
* L "ETE (1954)

Other

* Topical notes 1944-1948 (FR. Actuelles I, Chroniques 1944-1948) (1950)
* Topical notes 1943-1951 (FR. Actuelles II, Chroniques 1948-1953) (1953)
* Topical notes 1939-1958 (Fr. Chroniques Algeriennes, Actuelles III, 1939-1958) (1958)
* Diaries, May 1935-February 1942 (FR. Carnets I, Mai 1935-Fevrier 1942) (1962)
* Diaries, January 1942-March 1951 (FR. CarNets II, Janvier 1942-Mars 1951) (1964)
* Diaries, March 1951-December 1959 (FR. CarNets III, Mars 1951-Decept 1959) (1989)

Biography

French essayist, writer and playwright Albert Cami was born in Mondovy, in Algeria, in the family of agricultural worker Lucien Kama, Elzassa by origin, who died on Marne during the First World War, when Albera was less than a year. Shortly after that, his mother, nee Catherine Syntes, a small woman of Spanish origin, had a blow, as a result of which she became a midnight. Family K. moved to Algeria, to grandmother and uncle-disabled, and to feed the family, Catherine was forced to go to work as a maid. Despite the extraordinarily difficult childhood, Alberta was not closed in himself; He admired the amazing beauty of the North African coast, which did not knit from full deprivation of the boy's life. Children's impressions left a deep mark in the soul of K. - man and artist.

Large influence on K. provided his school teacher Louis Germain, who, recognizing the ability of his student, provided him with all sorts of support. With the help of German Albera, it was possible in 1923 to enter the Lyceum, where interest in his studies was combined with a young man with passionate hobby in sports, especially boxing. However, in 1930, K. Sick Tuberculosis, which was forever deprived of his opportunity to play sports. Despite the disease, the future writer had to change many professions to pay for training at the Faculty of Philosophy of the University of Algeria. In 1934, K. married Simone Ie, who turned out to be morphine. Together they lived at no more than a year, and in 1939 they divorced officially.

During the German occupation of France, K. takes an active part in the resistance movement, cooperates in the underground newspaper "Bittle" ("Le Comat") published in Paris. Along with this fraught with a serious danger, K. Works on the completion of the story "Stranger" ("L" Etranger ", 1942), which he began in Algeria and who brought him international fame. For" outsiders ", which had a huge success, followed by philosophical Essay "Myth about Sisyphe" ("Le Mythe De Sisyphe", 1942), where the author compares the absurdity of human being with the difficulty of the mythical Sisypius, is doomed to conduct a permanent fight against the forces that cannot cope with.

After the end of the war, K. Some time continues to work in the "Battle", which is now becoming an official daily newspaper. However, political disagreements between the right and left forced K., who considered himself an independent radical, in 1947 to leave the newspaper. In the same year, the third novel of the writer, "Plach" ("La Reste"), the history of the plague epidemic in the Algerian city of Orane; In a figurative sense, however, "plague" is the Nazi occupation of France and, wider, the symbol of death and evil. The topic of universal evil is devoted to the "Caligula" ("Caligula", 1945), the best, in the unanimous opinion of critics, a writer's play. "Caligula", which was based on the book of Svetonia "about the life of twelve Caesarians," is considered a significant milestone in the history of the theater of the absurd.

Being one of the leading figures in the post-war French literature, K. at this time closely converges with Jean Field Sartre. At the same time, the paths of overcoming the absurdity of being in Sartre and K. do not coincide, and at the beginning of the 50s. As a result of serious ideological discrepancies, K. rises with Sartre and with existentialism, whose leader was considered Sartre.

In the 50s. K. continues to write essays, plays, prose. In 1956, the writer produces an ironic story "Fall" ("La Chute"), in which the repentant judge Jean Baptist Klamans is confessed in his crimes against morality. Turning to the theme of guilt and repentance, K. widely enjoys in the "fall" Christian symbolism.

In 1957, K. was awarded the Nobel Prize "for a huge contribution to the literature that highlighted the importance of human conscience." Handing the French writer a prize, Anders Esterling, a representative of the Swedish Academy, noted that "Philosophical views K. were born in an acute contradiction between the enormous existence and awareness of the reality of death." In response, K. said that his work is based on the desire to "avoid frank lies and resist oppression."

When K. received the Nobel Prize, he was only 44 years old and he, according to his own words, reached creative maturity; The writer had extensive creative plans, as evidenced by records in notepads and memories of friends. However, it was not destined to the plans to come true: in early 1960, the writer died in a car accident in the south of France.

Biography

(1913-1960), French writer. Nobel Prize Laureate 1957. Born on November 7, 1913 in the Algerian village of Mondovy, 24 km south of Bon (now Annaba), in the family of agricultural worker. Father, by origin, Elzassa, died in the First World War. Mother, Spanish, moved with two sons in the city of Alzhir, where Cami lived until 1939. In 1930, ending with the lyceum, he sick with tuberculosis, whose consequences suffered all his life. Having become a student of Algeria University, studied philosophy, interrupted by random earnings.

Concern to social problems led him to the Communist Party, but after a year he came out of it. Organized the amateur theater, from 1938 engaged in journalism. Liberated in 1939 from military call on the state of health, in 1942 joined the underground organization of resistance "Comba"; Edited her illegal newspaper with the same name. Leaving in 1947 a job in "Comba", wrote journalistic articles for the press, collected later in three books under the general title of topical notes (Actuelles, 1950, 1953, 1958).

In 1953, Cami returns to theater activities: puts performances on their own drama, incl. Requiem in the nun (1956) U.Folkner, demons F.Dostoevsky (1954); Preparing to lead the experimental theater subsidized by the state, which was prevented by death in a car accident January 4, 1960. Cami began to write, without reaching 20 years, the first books - the starve and the face (L "Envers et L" Endroit, 1937) and the marriage feast (noces, 1938) - published in Algeria.

His Peru belongs to the novels outsiders (L "TRANGER, 1942), Plague (La Peste, 1947) and a fall (La Chute, 1956); stories; Pieces of Caligula (Caligula, 1944), misunderstanding (Le Malentendu, 1944), siege position ( L "Tat de Sige, 1948) and the righteous (Les Justes, 1950); lyrical essays; Philosophical treatises Myth about Sisife (Le Mythe de Sisyphe, 1942) and a rope man (L "Homme RVOLT, 1951); posthumously published publicity collection of topical notes (Actuelles, 1961), as well as prefaces, articles and speeches.

An unfinished autobiographical novel The first person (Le Premier Homme), the draft of which was found on the site of the death of Cami, published in 1994. Strying and myth about Sisyifa contain the main keys to the philosophy of Cami.

The consciousness of Merso, the hero of the strangers, awakens only to the very end of the narration, when it turns out to be in the face of the death penalty for a random, unfortunate killing of unfamiliar Arab. The prototype of the modern antihero, he infuriates the judges by rejection of their hypocrisy and the refusal to recognize his own guilt. In the myth about Sisif, the mythological character Sisifa starts where Merso cumshot. The gods sentenced him forever to roll a huge stone on the mountain, which, having reached the top, falls down again, but Sisif all time stubbornly begins at first, understanding all the meaninglessness of his work. In this consciousness of the meaninglessness of his actions and his victory is. In the novel of the plague, the epidemic of the bubonic plague fell on the Algerian port city.

The attention of the author focuses on a group of people who, like Sisif, is aware of the futility of their efforts and nevertheless continue to work without giving hands, in order to alleviate fellow citizens. In the last novel of the Camus, a fall, respectable lawyer conducts thoughtless existence while the moment of insight does not circumside him until the end of life in doubt and search for self-excursion. Of the five plays, Caliguly fell to the greatest success. By his life and the death of Caligula, he brings the idea of \u200b\u200babsurd and rebellion to the withdrawal of the complete insolvency of his choice.

LITERATURE

* Velikovsky C.I. The face of "unfortunate consciousness"
* Theater, Prose, Philosophical Esseism, Aesthetics Albert Cami. M., 1973 Kushkin E.P. Albert Kama
* Early years. L., 1982 Cami A. Strying. Plague. The fall. Stories and essays. M., 1988 Cami A. Creativity and Freedom
* Articles, essays, notebooks. M., 1990 Cami A. Ray
* Philosophy. Politics. Art. M., 1990 Cami A. First person. Kharkov, 1995.

Biography

Main ideas
The absurdity is concluded in the confrontation of human needs in the sense, on the one hand, and an indifferent, meaningless world, on the other.

The existence of absurdity makes the main philosophical issue of the problem of suicide.

Absurdity does not require death; The value of life gives the consciousness of the absurd, together with the insurgency, which lies in the demonstrative heroism, opposing injustice.

Relaxing against absurd circumstances - social, political or personal, - the rowman exhibits solidarity with other people and encourages the struggle for more humane world.

Although Albert Cami did not like when he was called an existentialist, the writings who brought him the Nobel Prize in literature for 1957, seriously contributed to the popularization of this philosophical movement. Romanist, playwright, essayist, Cami was born and grew up in Algeria, where he founded the theater troupe, the plays for which he wrote and put himself. In 1940, he moved to Paris, actively participated in French resistance, engaged in journalism. He was friends with Jean-Paul Sartre, however, this friendship was broken, and former friends became philosophical rivals, although many of their views are very similar.

Cami was not an academic philosopher. He lived in a difficult time when life often hung in the hairs, and therefore, reflecting on her sense, could not go deep into the finest philosophical distinctions. Camus seemed that traditional values \u200b\u200band lifestyle were crashed. He dramatically stated this situation in the plays and novels ("outsiders" (1942) and "Plague" (1947) and subjected it to a philosophical analysis in an essay, asked: "Is there a meaning in life?" Death prevented him to give a final answer, for Camiya He died suddenly. Lover of a quick ride, he crashed in a car accident.

"Myth about Sisyiff"

With her desire for scientific accuracy and mathematical clarity, the new philosophy tried to get rid of the mythical forms of expression. However, not many philosophical works of the twentieth century caused such widespread interest as the "MiF about Sisyiff" (1942) of the Cami. In this work, Cami used the topic from the ancient legends about the gods and heroes. His especially attracted Sisif - the mortal who quit a challenge to fate. Sisifa did not conquer the authoritarian gods, and the gods paid for him that he was forever sentenced to raise the boulder to the top of the hill, from where he immediately rolled down. The infinite fulfillment of this task did not bring him, apparently, nothing, but he did not return from her.

We did not go far from Sisif, argued with Cami. "Myth about Sisyiff" begins with such words: "There is only one truly serious philosophical problem, and this is a problem of suicide. Reasoning, it is worth living or not, we will answer the fundamental question of philosophy. " Cami did not think that to resolve this problem we can resort to the help of God or religious faith. The purpose of his search, reports the Camus in the preface to the "Miof", written in 1955, is the life of "without support for eternal values." He believed that the appeal to God and Religion no longer deserves confidence, because in our time "absurd" went to the fore.

The absurdity overtakes us as a feeling that, according to Camus, can cover a person "at any intersection". The man "feels someone else's stranger" - even himself. This feeling occurs when a collision of the world with the requirements that we place as creatures are reasonable. Camus explains that the absurd arises at the intersection of the "human needs and unreasonable silence of the world." We ask about thousands "Why?" And do not get a response. We are looking for decisions, but instead we awaken the absurdity, for the thought claims something not before it is clearly denied approved. "Absurd," wrote Camus, "depends not only on the world, but also from the person." Thus, asking the question of the meaning of life, we are aware that the response requirement generates a feeling of absurdity. However, the thirst for rational answers should not disappear, despite even the fact that it remains unfulfilled. Her presence makes us people.

If there were no human consciousness, it would not be absurd, says Camus. But it exists, and therefore the meaning that we accept as a given, disintegrate even before it is known. "It turns out that the scene is a scene about the collapse," says Camus. - Lifting, tram, four hours in the office or in the factory, lunch, tram, four hours at work, sleep and monday Tuesday Wednesday Friday Friday and Saturday - forever in the same rhythm - and on this road it is easier to easier to follow all the time. But one day "why" is born, and everything is painted with a mixture of fatigue and amazement. " The feeling of the absurd, continues to be campus, not identically "the concept of absurd." This feeling occurs because "absurdity is essentially a divorce." Absurd - the result of the collision and separation of human consciousness and the world.

The absurdity convinced of the inevitability, the Camus insisted that the existence implies the "absolute lack of hope". He did not see anything that would help him rise above the absurd. But death could put an end to this. Therefore, suicide turns into an alternative. And indeed, if the existence is permeated with such a painful absurd, then not to say correctly that the absurd invites us to die and even commands suicide?

Camus meets decisive "no". Not being resolving the problem, suicide is only the last refuge. In fact, this is an unforgivable existential sin: "It is important to die for a person," he insisted, "and not on his own will." Suicide strengthens the denial of meaning, making it impossible to extract the benefit from the recognition that "absurdity is only inspiration, since it is not recognized." Absurd will not disappear anywhere if we say that we refuse to die. On the contrary, he will remain. But Camus believed that for victory over the absurd, we should leave it alone. Paradoxically, but he even recommends empowering the contemplation of the absurdity, since "life will become much better if it does not make sense."

Cama argued that there is a logic that makes sense in the face of the absurd. "I want to know," he wrote, "May I live with my knowledge and only with him ... I don't know if the world has transcendental meaning." But I know that this meaning is unknown to me and that he will not be known to me overnight. " So, it is hoped for the fact that in this life you can go beyond the limits of the absurd, equivalent to philosophical suicide. It is impossible to maintain honesty, leaving the temptation in this hope. But at the same time, Kama understood that one mind was not enough to convince us in his rightness. In order to make the conclusions that Cami expected the absurd from its logic, the power of will is required. Along with other things, we will have to decide why "in the human heart so much stubborn hope."

Sisif is a hero of absurdity. He loves life and hates death. He was convicted of his passion, but his greatness is that he never gives up and always honest. He takes the rock only to challenge him. Thus, he gives existence meaning, the meaning that is not able to refute the absurd, but refuses to succumb. Sisif is a creator, creating meaning in circumstances, which, apparently, deprive the human life of any meaning.

Kama wanted us all to learn to live as Sisif live. He spoke extensively about the fact that in this direction we can lead, for example, artistic creativity, however, in principle, each individual must find their way out on their own.

It is important to pay attention to the picture that the "Myth about Sisyif" is completed. Although it would be natural to focus on a Sisifer, pushing her rock to the top of the hill, Camu asks us to think about the Sisifa that reached the vertices. He knows that the boulder rolled down - it happens. But, heading down to roll it back, Sisifa does not despair. He overcomes the fate, despising her, and therefore, ends his book with Camus, "we must represent Sisifa happy." Sisifa sees clearly; He stopped hoping to get rid. But, swaying with hope, he created the meaning - not only for himself, but for others for others. Although the existence will never satisfy us, the life is meaningful if our determination makes it such.

"Related man"

From the existence of the absurd champion, three output was extracted: "My riot, my freedom, my passion." He decided, and the love of life prompted him to challenge absurd. In the "Miof about Sisyiff", Cama made these conclusions, reflected on suicide. In the continuation of this work, "rebelled person" (1951) - Camus expanded his early topics. At that time, he was worried about the problem of murder. The twentieth century proved that the story is a slaughter, impregnated with miasms, injustice, a man-made death. The absurd does not require suicide, but perhaps asked by the question of Camus, does he legalize the murder?

And again the Camus is represented by a decisive "no". If the absurd implies that everything is permitted, then it should not yet be prohibited from here. Relying on an intuitive guess that stars that the most authentic human response absurd is a protest against him, the Camus stressed that this challenge is essentially social and collective. Life is lived in the society of others. The absurdity penetrates the existence not just because someone's private needs remain unsatisfied, but because such a lot of families destroys and loses friends, destroys the overall experience, deprives human weight relationships. Therefore, instead of push to suicide or legitimize the murder, the absurd leads to the rebellion in the name of justice and human solidarity. "I'm a riot," writes Camus, "hence there is a significant."

Here we, like Sisif, will be asked to the mountain, as the riot, preached by the Cam, is characterized by exposure. Speaking of excerpt, I did not want to say that our actions should be indecisive, impassive or sluggish. But he did not want the rebel to turn into a revolutionary, who so often kills life, pretending to be saved. "The logic of the rowersman," said Camus, is to serve justice so as not to increase the existing injustice, to cherish the simple language, so as not to join the universal lies, and in spite of the human misfortunes - for happiness. " Camus was not a pacifist. He knew that sometimes the logic of the rebellion even demands a roseman to kill. But the true rover Cam will never say and will not do anything that could "legalize the murder, because the rebellion is essentially a protest against death."

As if the task of the rebellion is not difficult enough, the Cama once again reminds us that the fate of Sisifa disgusts the fate of Sisif. "A person can cope with everything that read," he wrote. - He is obliged to correct everything that can be corrected. And after this is done, the children will dismissed even in perfect society. Even the greatest efforts of a person can only arithmeticly reduce suffering in the world. " Perhaps everything would be different if the origins of the world were stood, but at least "a person is not the only one who deserved reproach; Not he put the beginning of history. " On the other hand, he added Camus, "he is not completely innumen, because he continues her." Our task, makes the conclusion of a stone, "learn to live and die and, remaining a person, refuse to deal with God."

Bibliography

* A. Kama, Favorites, M., 1969. A. Kama, from philosophical essayism, "Questions of Literature", 1980, No. 2.
* A. Kama, misunderstanding, "SOCK. Dramaturgia, 1985, No. 3.
* A. Kama, myth about Sisyif. Essay about absurdity. - In the book: Twilight of the Gods, M "1989.
* Velikikovsky, SI., SEREMENT "Unfortunate Consciousness", Theater, Prose, Philosophical Essisik, Aesthetics Alber Kami, M., 1973.
* Velikovsky, S., Philosophy of the Death of God and Panthgic in French Culture XX century. - In Sat.: Philosophy. Religion. Culture, M., 1982.
* Semenova, S., Metaphysics of art A. Kama. - In Sat.: Theories, Schools, Concepts, B. 2, M., 1975.
* Kushkin, E.P., Albert Cami. Early years, L., 1982.
* More, G., Camus, New Brunswick, N.j.: Rutgers University Press, 1959.
* Bree, G., ED., Camus: A Collection of Critical Essays, Englewood Cliffs, N.J.: Prentice-Hall, 1962.
* Lottman, H.R., Albert Camus: A BIOGRAPHY, GARDEN CITY, N.Y.: DoubleDay & Company, 1979.
* Masters, V., Camus: A Study, Totowa, N.j.: Rowman and Littlefield, 1974. O "Brien, C.C., Albert Camus of Europe and Africa, New York: Viking Press, 1970.
* Sprintzen, D., Camus: A Critical Examination, Philadelphia: Temple University Press, 1988.
* Tarrow, S., Exile from the Kingdom: A Political Reereading Of Albert Camus, University: University Of Alabama Press, 1985.
* Wilhoite, F.h., Jr., Beyond Nihilism: Albert Camus "S Contribution to Political Thougoht, Baton Rouge: Louisiana State University Press, 1968.
* Woelfel, J.W., Camus: A Theological Perspective, Nashville: Abingdon Press, 1975

Albert Cammy may be a victim of the KGB (August 08, 2011, 15:31 | Text: Dmitry File | http://culture.compulenta.ru/626849/)

In 1960, the French philosopher and writer Albert Cami died in a car accident. This happened only two years after receiving the Nobel Prize in Literature.

In the pocket of the Cam, found an unused train ticket from his Provencal house to Paris. The 46-year-old writer intended to return to the capital after the Christmas holidays with Francin's wife and twins Katrin and Zhanna. But friend and publisher Michelle Gallimar offered to take him by car.

Facel Vega at a huge speed flew out with icing road and crashed into a tree. Cami died instantly, Gallimar - a few days later. Together with the ticket, the police found 144 pages of handwritten text called "First Man" - an unfinished novel, based on the Algerian childhood Cam. The writer believed that it would be his best job.

The world intelligent bond was shocked by a ridiculous tragedy. In half a century, it did not occur to anyone that this is not a simple accident, and now the Italian newspaper Corriere Della Sera suggested that the incident could stand ... Soviet special services. The author of the hypothesis is the Italian academician and the poet Giovanni Katelli. He drew attention to the fact that in the Italian translation of the Diary of the Czech poet and the translator Jan, the "all my life" is missing a fragment existing in the original.

The fragment says: "I happened to hear something very strange from the mouth of a person extremely aware and having very reliable sources. According to him, the accident that cost the lives of Albera Cami in 1960 was organized by Soviet spies. They damaged the car's tire with some intricate device that cut or did a hole in the wheel in full course. The order gave personally by Shepilov in response to a publication in Franc-Tireur in March 1957, in which the Camus was unambiguously attacked by him, accusing in Hungarian events. " In that article, Camus called the suppression of the Hungarian uprising of 1956 "Shepilovskaya Run".

A year later, Cami once again came to the corn of Soviet power, publishing in support of Boris Pasternak. Corriere Della Sera concludes that the KGB has more than enough reasons to strive for the liquidation of Cami.

If this is true, the cultural world expects a new shock. Cama was considered not only an intellectual, but also a person from the people. Anarchists and football players participated in his funeral. It is extremely popular to this day: last year, President of France Sarkozy tried (unsuccessfully) to transfer the remains of his favorite writer from the cemetery in Pantheon, where the country is usually burying its main celebrities. The public decided that the remains did not touch the remains: the Great Man is not great at those where his bones lie.

Olivier Todd, the former correspondent of the BBC and the author of the biography of Cami, told in an interview with the British newspaper Observer, which during work in the Soviet archives he did not have references to the connection between the KGB and the death of the writer, although abuse was abuse there. "I thought that no news about the activities of the KGB and his successors would no longer surprise me, but now, to admit, I am stunned," says Mr. Todd. However, he has something to throw a sensation into the fire: - in the archives a lot of documents on how the KGB used Czechs for dirty work. And yet, despite the fact that the KGB was capable of this, I do not believe in this hypothesis. "

Publication date on the site: January 25, 2011.
Recent changes: August 11, 2011.

The French writer and the philosopher close to existentialism, received a nominal name in the life of the "conscience of the West"

Albert Cami was born November 7, 1913 In the Francoalzhir family in Algeria, on the Farm "San-Pol" at the town of Mondovy. His father, a wine cellar caretaker, in 1914 in the battle of Marli was mortally wounded, and after death, his family faced serious material difficulties.

In 1918, Albert began to attend primary school, which he graduated with honors in 1923. Then he studied in Algerian lyceum. In 1932-1937, Albert Kama studied at Algerian University, where he studied philosophy.

In 1934 he married Simon Yaye (divorce in 1939), an extravagant nineteen-year-old girl, who turned out to the morphine.

In 1935 he received a bachelor's degree in 1936 in May 1936 of the Master of Philosophy.

In 1936, he created an amateur "labor theater" (FR. Théâtre du Travail), renamed in 1937 to the "Team Theater" (FR. Théâtre de l'Equipe). Organized, in particular, the production of "Karamazovy Brothers" on Dostoevsky, Ivan Karamazova played. In 1936-1937, traveled in France, Italy and Central Europe. In 1937, the first collection of essays "Exchange and Person" was published, and next year the novel "Marriage".

In 1936 he joined the Communist Party from which it was excluded already in 1937. In the same 37th published the first collection of Essay "Exchange and Person".

In 1942, a "stranger" was published, which was the popularity of the author, in 1943 - the "Myth about Sisyiff". Since 1943, began to be printed in the underground newspaper "Comba", then became her editor. From the end of 1943 he began working in the publishing house Gallimar (collaborated with him until the end of life). During the war, he published under the pseudonym "Letters to the German friend" (later published a separate publication). In 1943 he met Sartre, participated in his plays

In 1944, Kama writes the novel "Plague", in which fascism acts as an personification of violence and evil (he saw the light of only 1947).

50s. Characterized by a conscious desire to remain independent, avoid addictions dictated exclusively "party accessories". One of the consequences were disagreements with Jean Paul Sartre, a bright representative of French existentialism. In 1951, an anarchist journal produces the book Albera Cami "Raunting Man", in which the author explores how a person is struggling with the inner and external absurdity of its existence. The book was perceived as a refusal of socialist convictions, the condemnation of totalitarianism, dictatorship, to which Camu has related and communism. Diary records testify to regret the writer about strengthening in France, the prosecutionals, the political blindness of the left, who did not want to notice the crimes of the Soviet Union in Eastern Europe.

(1913 - 1960) in the 50s. It was one of the "rulers of the Dum" world intelligentsia. The first publications that opened the first period of creativity, two small books of short lyrical essays "Exchange and Person" (1937) and "Wedding" (1939) were published in Algeria. In 1938, Camius wrote a play "Caligula".

During he was an active member of resistance. In those years, they were published by the Essay of the MiF about Sisyiff and the story "Strying" (1942), who end up the first period of creativity.

Appears in 1943 - 1944. "Letters of the German friend" open the second period of creativity, which lasted until the end of life. The most significant works of this period are: Roman "Plague" (1947); Theatrical Mystery "Siege Regulations" (1948); Piece "Righteous" (1949); Essay "Bunk Man" (1951); Tale "Fall" (1956); Collection of stories "Exile and the Kingdom" (1957) and others. Cami also released three books "topical notes" during this period (1950, 1953, 1958). In 1957, the Nobel Prize was awarded Albera Camus. His novel "Happy death" and "notebooks" were posthumously published.

To compile an idea of \u200b\u200bAlbert's philosophy is not easy, since the views set forth in his literary and philosophical works "provide an opportunity for a wide variety of interpretations." With all that the nature of this philosophy, its issues and focus allowed the historians of philosophy unanimously to appreciate it as a kind of existentialism. In the worldview of A. Kama and in his work they reflected the features of the development of the European philosophical tradition.

Cami did not doubt the reality of the world, he gave himself a report and in the importance of movement in it. The world, in his opinion, is not arranged wisely. He is hostile to man, and this hostility dates back to us through the millennium. Everything we know about him is male. The world constantly eludes us. In his idea of \u200b\u200bbeing, the philosopher proceeded from the fact that "being can identify himself only in the formation, becoming nothing without being." Being is reflected in consciousness, but "until the mind is silent in the stationary world of their hopes, everything mutually echoes and streamlined in such a desired unity. But at the first movement, the whole world is cracking and destroyed: the infinite set of flickering fragments offers to knowledge offering itself. Cognition is considering as a source of peace transformation, but it warns from unreasonable use of knowledge.

Philosopher I agreed that science deepens our knowledge of peace and man, but he pointed out that these knowledge is still imperfect. In his opinion, science still does not give a response to the ultimate question - the question of the purpose of the existence and the meaning of everything that is. People abandoned this world in this story. They are mortal, and life appears in front of them as an absurdity in the absurd world. What to do a person in such a world? Camus offers in the essay "Myth about Sisyiff" to concentrate and with the maximum clarity of the mind to realize the fallen loan and courageously carry the burden of life, not to humble with difficulties and riotuya against them. At the same time, the question of the meaning of life is of particular importance, his thinker calls urgent. From the very beginning, a person has to "decide, it is worth or noting the life of it to live." Reply to this "" - it means to solve a serious philosophical problem. According to Cami, "everything else .... secondary. " The desire to live, the philosopher believes, is dictated by the attachment of man to the world, in it "there is something more: strong than all the troubles of the world." This attachment gives a person the opportunity to overcome the discord between him and life. The feeling of this disorder creates the feeling of the absurdity of the world. Man, being intelligent, seeks to organize, "convert the world in accordance with his ideas about good and evil. Absurd connects the person with the world. "

I believed that it means to explore the absurd, rebel against him. "I remove from the absurd," wrote the philosopher, "three consequences - my riot, my freedom and my passion." Through one of the work of the mind, I turn to the rule of life, what was inviting to death, and reject suicide. "

According to A. Kama, a person has a choice: either to live in his time, adapting to him, or try to rise above it, but it is possible to enter into a deal with him: "Live in my age and believing in eternal." The latter does not imply the thinker. He believes that from the absurd, you can deploy the immersion in the eternal, to escape the flight in the illusions of everyday life or by following some kind of idea. In other words, it is possible to reduce the pressure of the absurdity using thinking.

People trying to raise above the absurdity, Cammy calls conquerors. Classical samples of people-conquerors of Cami found in the works of the French writer A. Malro. According to Camus, the conqueror of God-like, "he knows his slavery and does not hide it," his way to freedom covers knowledge. The conqueror is the ideal of a person for Cami, but be such, in his opinion, this is a lot of fourth.

In the absurd world is absurd and creativity. According to Camus, "Creativity is the most effective school of patience and clarity. It is also an amazing evidence of the only advantage of a person: a stubborn riot against his lot, perseverance in fruitless efforts. Creativity requires everyday effort, ownership of themselves, an accurate assessment of the boundaries of truth, requires measures and strength. Creativity is the genus of Askisa (i.e., abundance from the world, from his joys and benefits - S. N.). And all this "for nothing" ... But it may not be important for the very great work of art, but the test that it requires from person. " The Creator is similar to the character of the ancient Greek mythology of Sisifa, the punished gods for the disobeying on pumping a huge stone on a high mountain, which every time rolls from the top to the top of the mountain. Sisif is doomed to eternal flour. Nevertheless, the spectacle of the stone block rolling from a high mountain personifies the greatness of the Sisif's feat, and its endless torments serve as an eternal reproach of unfair gods.

In essay " Raying man", Thinking about your time as about the time of the celebration of the absurd, Camus writes:" We live in an era of the masterfully committed criminal designs. " The preceding era, in his opinion, differs from the current fact that "earlier the atrocities were lonely, like a cry, and now it is as versatile as science. Yesterday, pursued by the court, today the crime has become a law. " The philosopher notes: "In new times, when evil intent is crammed into the apparel of innocence, on terrible perversion characteristic of our era, it is innocence that is forced to justify." At the same time, the border between false and true is blurred, and the rules dictates strength. Under these conditions, people are divided "not on the righteous and sinners, but on the Lords and slaves." Camus believed that the spirit of nihilism dominates in our world. The awareness of the imperfection of the world gives rise to a riot, the purpose of which is the transformation of life. The time of the domination of nihilism forms a riot man.

According to Camus, the riot is not an unnatural state, but quite natural. In his opinion, "in order to live, a person must rebel," but it is necessary to do this without being distracted from the originally advanced noble goals. The thinker emphasizes that in the experience of the absurdity, suffering is individual in nature, in the reborn, it becomes collective. Moreover, "evil, tested by one person, becomes a plague that has infected everyone."

In the imperfect world, the riot acts as a means of preventing the decline of society and its ossification and fading. "I am a rebellion, therefore we exist," the philosopher writes. He considers the rebellion here as an indispensable attribute of human existence, uniting personality with other people. The result of the rebellion is the new riot. The oppressed, turning into oppressors, the new rebellion of those whom they turn into oppressed are prepared by their behavior.

According to Camus, "there is a law of force in this world, and he is inspired by the will to power," which can be implemented using violence.

Comprehending the possibilities of applying violence in Bunte, Cami was not a supporter of non-violence, since, in his opinion, "absolute non-violence passively justifies slavery and its horrors." But at the same time, he was not a supporter of excessive violence. The thinker believed that "these two concepts need self-restriction for their own fruitfulness."

A metaphysical riot is distinguished from a simple rebellion of the rebellion of a "human uprising against the entire universe." Such a riot metaphysician, as it challenges the end goals of the people and the universe. In the usual rebellion, the slave protests against oppression, "the metaphysical rebellion of the rebellion against the ship prepared by him as a representative of the human race." In the metaphysical rebellion of the formula, "I rebellious, therefore, we exist", characteristic of the usual rebellion, changes on the formula "I Raunt, therefore we are alone."

The logical consequence of metaphysical rebellion is a revolution. At the same time, the difference between the revolution is that "... the riot kills only people, while the revolution destroys both people and principles." According to Camus, the history of mankind knew only the riots, the revolutions were not yet. He believed that "if a genuine revolution was accomplished on one of the only time, there would be no story. There would be blissful unity and the death of death. "

The limit of metaphysical rebellion is, according to Cami, the metaphysical revolution, during which great inquisitors are becoming at the head of the world. The idea of \u200b\u200bthe possibility of the appearance of the Great Inquisitor was borrowed by A. Kama from Roman F. M. Dostoevsky "Brothers Karamazov". Great Inquisitors set the kingdom of heaven on Earth. Forces, what turned out to be unable to God. The kingdom of heaven on earth as an embodiment of universal happiness is possible "not due to the complete freedom of choice between good and evil, but thanks to power over the world and unification of it."

Developing this idea based on the analysis of representations. Nietzsche about the nature of freedom, A. Kama comes to the conclusion that "the absolute government of the law is not freedom, but not more freedom is absolute non-polliness of the law. The expansion of opportunities does not give freedom, but the lack of opportunities have slavery. But the anarchy is also slavery. Freedom is only in the world where it is clearly defined as a possible and impossible. " However, today's world, apparently, can only be the world of Lords and slaves. " Camus was confident that "domination is a dead end. Since Mr. in no way can give up the domination and become a slave, the eternal fate of the Lord lives dissatisfied or be killed. The role of Mr. in history is reduced only to revive slave consciousness, the only one that creates history. " According to the philosopher, "what is referred to as history is only a series of long-term efforts undertaken for the sake of gaining genuine freedom." In other words, "... History is the history of labor and rebellion" people seeking freedom and justice, which, according to Cami, are connected. He believed that it was impossible to choose one without another. The philosopher emphasizes: "If someone deprives you bread, he thus deprives you and freedom. But if you are getting freedom, then be sure that your bread is also at risk, because it depends not on you and your struggle, but from the whim of the owner. "

He considers the bourgeois freedom of fiction. According to Albert Cami "Freedom is the case of oppressed, and its traditional defenders have always had immigrants from the oppressed people".

Analyzing the prospects of human existence in history, Camus comes to disappointing conclusion. In his opinion, in the history of man nothing remains, as "to live in it ... Introduced to the evilness of the day, i.e. either lie or silence."

In his ethical views, Cami proceeded from the fact that the realization of freedom should rely on realistic morality, since the moral nihilism is destroyed.

Formulating your moral position, Albert Cami wrote in "Notebooks": "We must serve justice, because the existence of our arranged unfairly, must multiply to cultivate happiness and joy, because our world is unhappy."

The philosopher believed that in order to achieve happiness, wealth is not necessary. He was against the achievement of individual happiness by bringing the misfortune to others. According to Camus, "the biggest merit of a person to live alone and obscurity."

The aesthetic in the work of the philosopher serves as an ethical expression. Art for it is a means of detecting and describing the alarming phenomena of life. It, from his point of view, can serve as a health recovery, as it can interfere with life.

Cammy of work. Albert Camouy - Famous French Writer and Philosopher

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