Within the first decade of a brand new century, this number of bilingual essays examines Camus's carrying on with attractiveness for a brand new new release of readers. In the most important respects, the area Camus knew has replaced past all popularity: decolonization, the autumn of the Iron Curtain, a brand new period of globalization and the increase of latest sorts of terrorism have all provoked a reconsideration of Camus's writings. If the Absurd as soon as struck a specific chord, Meursault is as most probably now to be noticeable as a colonial determine who expresses the alienation of the settler from the land of his delivery. but this expanding orthodoxy should also take account of the explanations why a brand new group of Algerian readers have embraced Camus. both, as soon as remoted due to his anti-Communist stance, Camus has been taken up via disaffected individuals of the Left, confident that new different types of totalitarianism are out of the country on the earth. This quantity, which levels from interpretations of Camus's literary works, his journalism and his political writings, can be of curiosity to all these trying to reassess Camus's paintings within the mild of moral and political concerns which are of continuous relevance this present day.
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Extra resources for Albert Camus in the 21st Century: A Reassessment of his Thinking at the Dawn of the New Millennium (Faux Titre, Volume 308)
Example text
La révolte ainsi vécue devient l’expérience fondatrice qui va faire augmenter en l’homme la notion d’homme : elle découvre la solidarité et la dignité humaines. “Je me révolte, donc nous sommes”. La question est alors de savoir ce que vaut cette description de l’expérience de la révolte en termes de refus et de consentement. On peut en effet se demander si la révolte n’est pas d’abord un refus, un refus pur et simple, un refus paroxystique qui se perd dans et jouit de la négation et de la destruction qui l’accompagnent.
Imagination, he writes, “est dirigée vers le fantastique, la fiction, l’irréel, le possible, l’utopique”; and memory, “vers la réalité anté- Camus, Memory and the Colonial Chronotope 53 rieure”. 9 In a text like Le Premier Homme markers of anteriority are not, in this context, a problem. But the issue of reality / unreality is fundamental, especially if, as I would argue, the process of imagining is central to the evolution of the main character’s quest not only for knowledge about the past but about the way it shapes both the present and the future.
PH, 172) (I)l voyait son père qu’il n’avait jamais vu (…) il le voyait sur ce quai de Bône parmi les émigrants (de 1848). (…) La même arrivée de nuit dans un lieu misérable. (…) Oh! Jacques ne savait pas pour son père, mais pour les autres c’était bien la même chose. (PH, 174) If memory seeks (and often claims) to recover the truth, in the form of fidelity to what has been, to the real that is now past, then its gaps are supplemented by imagination in Le Premier Homme. But what I wish to stress is that it does so, not as recourse to an unreal, something simply invented, but as a representation based on recourse to two forms of collective evidence: overtly to the historical archive and, covertly, to a stock of shared images and commonplaces which, by the 1930s, had 8 La Mémoire, l’histoire, l’oubli, 6.