A Quote by Albert Camus
Camus himself described this work as 'an attempt to understand the time I live in'.
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Before one can correctly understand the work of the Holy Spirit, he must first of all know the Spirit himself. A frequent source of error and fanaticism about the work of the Holy Spirit is the attempt to study and understand His work without, first of all, coming to know Him as a person.
The attempt to live that way, the attempt to treat everybody - it fails all the time - but the attempt to treat people as equals is a good attempt. It's a very good attempt. And there have been very few governments that have come anywhere near it in the past. The Greeks began to, the Romans began to - they both failed.
[Albert Camus] was completely intransigent, and that's not at all a neutrality. It's combat, it's a man who involved himself, committed himself.
Each man's life represents a road toward himself, an attempt at such a road, the intimation of a path... But each of us - experiments of the depths - strives toward his own destiny. We can understand one another; but each of us is able to interpret himself to himself alone.
Art is an attempt to understand, yielding pleasure in the attempt whether or not we understand.
One of my moments of coming to writing, of needing to write to attempt to create myself, to attempt to absolve and understand my past passivity, came when a girl I loved very much, who I had been estranged from for some time, killed herself.
I hope I'm not giving the impression of an ivory tower science, but for me science is an attempt to understand, it's an attempt to understand the universe.
For me drawing is an attempt to understand what I feel about the world I live in.
The philosophers Camus and Sartre raise the question whether or not a man can condemn himself.
Work is external to the worker. . . . It is not part of his nature; consequently he does not fulfill himself in his work but denies himself. . . . The worker therefore feels himself at home only during his leisure time, whereas at work he feels homeless.
"I liked the feeling of love," [Jonas] confessed. He glanced nervously at the speaker on the wall, reassuring himself that no one was listening. "I wish we still had that," he whispered. "Of course," he added quickly, "I do understand that it wouldn't work very well. And that it's much better to be organized the way we are now. I can see that it was a dangerous way to live." [...] "Still," he said slowly, almost to himself, "I did like the light they made. And the warmth."
A teacher who cannot explain any abstract subject to a child does not himself thoroughly understand his subject; if he does not attempt to break down his knowledge to fit the child's mind, he does not understand teaching.
During the '80s, those you would call the young philosophers of France, such as Bernard-Henri Lévy and [André ] Gluxman, pointed out that Camus had said things no one wanted to hear in the political arena. They said it was [Albert] Camus who was right, not those who had slid under the influence of Sartre, that is to say an unconditional devotion to Communism as seen in the Soviet Union. And ever since then the evaluation of Camus has continued to modify up until today
Leisure is non-work for the sake of work. Leisure is the time spent recovering from work and in the frenzied but hopeless attempt to forget about work.
The Outsider isn't [Albert] Camus, but in The Outsider there are parts of Camus. There's this impression of exile.
So time passes, and a much more political rather than literary reasoning intervenes, and from the day that [Albert] Camus wrote The Rebel, in 1955, there comes the rupture, and all, nearly all of the left wing intellectuals become hostile to him. Since he was already unfavourably viewed by the right-wing, he found himself entirely alone.
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