By Samantha Novello
An severe genealogical reconstruction of Camus's political considering demanding the philosophical import of his writings as offering an alternate, aesthetic knowing of politics, political motion and freedom outdoors and opposed to the nihilistic different types of contemporary political philosophy and the modern politics of contempt and terrorisms
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Extra resources for Albert Camus as Political Thinker: Nihilisms and the Politics of Contempt
A stranger to the romantic emphasis on demiurgic will (I, p. x), Camus’s artistic process is said to elude ressentiment and escape the humiliation of misery and ugliness. In 1930, at the age of 17, the author begins his intense literary and philosophical ‘apprenticeship’ with Jean Grenier. 2 In 1932, the young philosophy student respectively devotes a review and a short dissertation to Bergson’s Les Deux Sources de la Morale et de la Religion,3 and to the aesthetic theories of Schopenhauer and Nietzsche,4 which were published in Sud, the Algerian review of literature and art directed by Grenier’s students.
Communion’ coincides with the subject’s effort to ‘tune’ (accorder) his own respiration to the rhythm of the world’s respiration (N, p. 106); this culminates in the ecstatic confusion 42 Albert Camus as Political Thinker that occurs between the poundings of the author’s blood and those of nature’s ever present heart (N, p. 25 Echoing the Bergsonian interpretation of Plotinus’ logos,26 Camus understands love as a ‘chord’ or ‘harmony’ that is attained through the aesthetic ‘adjustment’ of contemplation (I, p.
The political issue of moral fanaticism, raised by modern revolutionary theories, radically calls into question the Western belief in the fundamental ‘objective’ character of reason and its logical judgements; according to Nietzsche, traditional logic and modern rationalism are moral phenomena, they are primarily a means to comprehend and (de)valuate the world and human life and incorporate the abasing and despising perspective characteristic of ressentiment. Notions such as ‘God’, ‘soul’, ‘free will’, ‘virtue’, ‘sin’, and ‘truth’, which are forever ‘drawing us upward’ and precisely thereby for ever ‘bringing us down’ (A, ‘Avant-Propos’, 4), are the deceitful creations (‘lies’) of human imagination and are rooted in the instincts of revenge re-directed against the fundamental conditions of life.
Albert Camus as Political Thinker: Nihilisms and the Politics of Contempt by Samantha Novello