Camus believed in dialogue and diplomacy, and enlisted his work as a philosopher to the need to find nonviolent solutions, whereas Sartre called for violent conflicts and justified terror.
[Albert] Camus points out that we have a lot of things to pass through. Everything has to be accepted before it can be improved.
Drone strikes, Albert Camus would argue, are not just meant to kill. They are programmed to terrorize. In this regard, whether the missile strikes its intended target or incinerates a goat-herder and his flock is incidental. In fact, the occasional killing of civilians may well be a desired outcome since collateral deaths intensify the fear. This is punishment by example, not for any particular crime or impending threat, but merely because of who you are, where you live, what you might believe. These new circuitries of death are meant to humiliate, subdue and dehumanize.
[Albert Camus] always held a profound commitment [engagement], a real resistance to all totalitarianism.
We must remember that [Albert] Camus wrote not even a third of what he had wished to.
There are indications that today the intellectuals are coming back to [Albert] Camus. History has given them reason to, with the fall of communism.
The boy I loved didn't know I existed. Then again, he was obsessed with Camus, so he didn't know if any of us existed.
To change man, the audience by which he judges himself must be changed. A man is defined by his audience: by the people, institutions, authors, magazines, movie heroes, philosophers by whom he pictures himself being cheered and booed. Major psychological disturbances, 'identity crises', are caused when an individual begins to change the audience for whom he plays: from parents to peers; from peers to the works of Albert Camus; from the Bible to Hugh Hefner.
What is courage? This courage will not be the opposite of despair. We shall often be faced with despair, as indeed every sensitive person has been during the last several decades in this country. Hence Kierkegaard and Nietzsche and Camus and Sartre have proclaimed that courage is not the absence of despair; it is, rather, the capacity to move ahead in spite of despair.
The Outsider isn't [Albert] Camus, but in The Outsider there are parts of Camus. There's this impression of exile.
I think [Albert] Camus felt very solitary. You can see it in all his books.
[Albert Camus] really did know Algeria. He was an exile from his country, but still living in its language. Solitaire et solidaire. It's not like those who are exiled to a country where the language is not theirs.
Do you know why Albert Camus was so prolific? He wrote to keep from screaming.
[Albert Camus] was not an existentialist!
[Albert] Camus always insisted that historical criteria and historical reasoning were not the only things to take into account, and that they weren't all powerful, that history could always be wrong about man. Today, this is how we are starting to think.
For example, it's often forgotten that [Albert ] Camus was extremely hostile [farouche] towards the [Francisco] Franco regime, and right to the end. He refused to travel to Spain, he left UNESCO because UNESCO accepted Franco's Spain and allowed it a discourse.
There is an interview given by [ Jean-Paul] Sartre in the USA where he is asked what the future of French literature is, and he replies that the next great writer of the future is [Albert] Camus.
[Albert Camus] positions are sensed. So, naturally, those intellectuals who don't have that experience have difficulty in comprehending it. But I think it made Camus more tolerant because he had already seen both sides of things when the others had only ever seen one. They imagine poverty, but they don't know what it is. In fact they've got a sort of bad conscience about the working classes.
It's true that women appear very little in [Albert Camus] works. They have a very marginal place.
One thing that is evident is that [Albert] Camus could never be a 'neutral' man. This is because he was committed; look at his real physical involvement in the Resistance. He took part, there, in the combat against Nazism.
