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Relevant bibliographies by topics / Camus, Albert, 1913-1960. Peste

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Academic literature on the topic 'Camus, Albert, 1913-1960. Peste'

Author: Grafiati

Published: 4 June 2021

Last updated: 14 February 2022

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Journal articles on the topic "Camus, Albert, 1913-1960. Peste"

1

Brandão, Gilda Vilela. "Graciliano Ramos e o sentimento de absurdo." Revista Diadorim 13 (June 28, 2013): 99–122. http://dx.doi.org/10.35520/diadorim.2013.v13n0a3986.

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Partindo da ideia de que o asco pela existência constitui um topic expressivo na obra romanesca de Graciliano Ramos (1892-1953), o artigo especula as possíveis relações existentes entre esse posicionamento estético-existencial e o sentimento do absurdo na forma concebida por Albert Camus (1913-1960). Nessa perspectiva, centra-se no romance Angústia, de Ramos, no ensaio filosófico Le mythe de Sisyphe (O mito de Sísifo) e nos romances L'étranger (O Estrangeiro) e La Peste (A peste), de Camus.

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2

Chauvin, Jean Pierre. "DIALÉTICA DA CEGUEIRA." Revista de Estudos de Cultura 5, no. 13 (February 26, 2020): 21–38. http://dx.doi.org/10.32748/revec.v5i13.13130.

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Neste trabalho, discutem-se aspectos relacionados ao gênero, ao tema e à fatura de Ensaio sobre a Cegueira (1995), propondo-se que o romance possa ser enfeixado como exemplar da ficção distópica, em diálogo com A Peste (1947), de AlbertCamus (1913-1960). Para José Saramago (1922-2010), a literatura também era pretexto para revisar a historiografia, estimular a reflexão e lutar contra o senso ordinário das palavras.Palavras-Chave: Romance distópico; Albert Camus; José Saramago

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3

Geske, Samara. "DIZER AQUELES A QUEM AMO: RECONCILIANDO ROLAND BARTHES E ALBERT CAMUS." Revista Criação & Crítica, spe (December 30, 2015): 56. http://dx.doi.org/10.11606/issn.1984-1124.v0ispep56-61.

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<p><span style="font-size: medium;">A referência ao nome de Barthes juntamente com o de Camus se faz normalmente pelos primeiros escritos do crítico que tinham como cerne a primeira narrativa de Camus (</span><em><span style="font-size: medium;">O estrangeiro</span></em><span style="font-size: medium;">), assim como pela polêmica dos anos cinquenta em torno da publicação de </span><em><span style="font-size: medium;">A peste</span></em><span style="font-size: medium;">. Superada tanto essa fase mais marxista no primeiro, quanto o ciclo de obras sobre a revolta no segundo, em seus últimos anos, ambos confluem para o tema do amor. Essa confluência permite que de alguma forma eles se reconciliem depois do embate de ideias que os distanciou. Embora com percursos diversos e vivendo em épocas diferentes (Camus morre em 1960), a última fase de suas carreiras se revela muito semelhante. O objetivo deste artigo é “ler” esta convergência a partir das reflexões de Barthes no curso “La préparation du roman I et II” juntamente com o manuscrito inacabado do romance </span><em><span style="font-size: medium;">O primeiro homem</span></em><span style="font-size: medium;"> de Camus. Essa aproximação nos mostra que ambos tinham a impressão de estar entrando em uma </span><em><span style="font-size: medium;">Vita Nova</span></em><span style="font-size: medium;">, que significava também a descoberta de uma nova prática de escritura: o romance, cujos grandes modelos seriam </span><em><span style="font-size: medium;">Guerra e paz</span></em><span style="font-size: medium;"> de Tolstói e </span><em><span style="font-size: medium;">Em busca do tempo perdido</span></em><span style="font-size: medium;"> de Proust. E principalmente, ambos desejavam dizer aqueles a quem amavam por meio da escritura. Embora com pontos de partida parecidos, cada um chegaria a um resultado distinto do outro (como deixam entrever alguns manuscritos), mas ao final, é o amor que permite reconciliá-los e é a partir deste tema que gostaríamos de reaproximá-los.</span></p>

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4

Webb, Samuel. "Albert Camus (1913/1960) - Vivre l'absurde." Les Grands Dossiers des Sciences Humaines N° 43, no. 6 (June 1, 2016): 27. http://dx.doi.org/10.3917/gdsh.043.0027.

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5

Flores, Moisés. "El absurdo y la rebelión metafísica en Albert Camus." Revista Latinoamericana de Difusión Científica 3, no. 5 (June 7, 2021): 36–47. http://dx.doi.org/10.38186/difcie.35.04.

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El pensamiento de Albert Camus (1913-1960) se caracterizó por reivindicar la libertad y la rebelión del individuo. Tomando en cuenta estos dos principios, a continuación se analiza el absurdo y la rebelión metafísica en dos obras centrales de Camus: El Mito de Sísifo (1942) y El Hombre Rebelde (1951). El absurdo forma parte de la condición humana. La rebelión metafísica busca la superación del absurdo, en cuanto obstáculo de la libertad; también aboga por hacer conciencia en el hombre de defender su libertad ante cualquier estructura, Institución o Estado que pretenda limitarla.

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6

Sampaio, Leandson Vasconcelos. "Albert Camus e a recusa do assassinato legitimado em O Homem Revoltado (1951)." Kalagatos 15, no. 1 (December 14, 2017): 179–87. http://dx.doi.org/10.23845/kgt.v14i3.133.

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O filósofo franco-argelino Albert Camus (1913-1960) critica em seu ensaio O Homem Revoltado (1951) as filosofias políticas totalitárias que tentavam justificar os crimes de Estado em nome de sociedades perfeitas no futuro. O trabalho busca analisar em que sentido o diagnóstico camusiano de sua época tem como consequência a recusa do assassinato legitimado pela filosofia. O horizonte ético-político camusiano contrapõe-se às tentativas de justificação teórica do assassinato através de filosofias totalitárias. Este tema foi tratado anteriormente em seus Editoriais presentes em Nem Vítimas, Nem Carrascos (1948), entretanto, o trabalho visa mostrar estas questões a partir apenas de O Homem Revoltado.

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7

Musso, Carlos Guido. "Obras maestras del arte universal y la medicina: Calígula, de Albert Camus (1913 -1960)." Evidencia, actualizacion en la práctica ambulatoria 11, no. 6 (January 1, 2009). http://dx.doi.org/10.51987/evidencia.v11i6.5843.

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8

Mayer, Claude-Hélène. "Albert Camus – A Psychobiographical Approach in Times of Covid-19." Frontiers in Psychology 12 (March 16, 2021). http://dx.doi.org/10.3389/fpsyg.2021.644579.

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Albert Camus (1913–1960) stands as one of the famous pioneers in the French history of existentialism. He was a novelist, political activist, essayist and editor, as well as a journalist and playwright. Although he was described as philosopher, he often denied this ascription. Through his professional and creative expressions, Camus focused on questions of existentialism, the aspect of the human fate, and meaning in life, death and suicide. These existential questions have experienced a strong revival during the Covid-19 occurrence. This psychobiographical approach aims at understanding Albert Camus' life and work in the context of the terror management theory of Becker and Wong's 4 pillars of PP2.0 theory, namely virtue, meaning, resilience and well-being. Both theories have gained importance during the pandemic. Based on the findings of the research study, implications for future research in the context of the pandemic are given. Finally, this article provides recommendations and best practices on how to approach the Covid-19 pandemic from a terror management theory and PP2.0 perspective in the light of Albert Camus' philosophy. The contribution of this psychobiography is two-fold: first, it expands psychobiographical research on Albert Camus from absurdist and existentialist theories and thereby expands the theoretical framework of psychobiographies. Second, it aims at strengthening the importance of theoretical psychobiographical investigations and their application in real-world scenarios to address complex contemporary challenges on the basis of existentialist positive psychology theories.

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Musso, Carlos Guido. "Obras maestras del arte universal y la medicina: “El malentendido” de Albert Camus (1913-1960)." Evidencia, actualizacion en la práctica ambulatoria 11, no. 2 (May 1, 2008). http://dx.doi.org/10.51987/evidencia.v11i2.5931.

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De Carvalho, Carlos Roberto, and Flávia Miller Naethe Motta. "AVALIAÇÃO DA EDUCAÇÃO EM TEMPOS SOMBRIOS A BOMBA, O MENDIGO, O CÃO E A PEC 241." Educação em Foco, September 3, 2019. http://dx.doi.org/10.34019/2447-5246.2019.v24.27869.

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Nos tempos sombrios em que nos encontramos, buscamos em enunciados jornalísticos reiterar as palavras de Albert Camus (1913-1960): “a vida como está não nos parece satisfatória, os homens morrem e não são felizes”. As palavras do dramaturgo e poeta alemão Bertolt Brecht (1898-1956), por certo corroboram, expressam desagrado: “Eu vivo um tempo sombrio”. Dois autores que trouxemos em nosso socorro para iluminar com seus escritos poéticos, críticos e filosóficos nossas reflexões sobre as sombras que pairam sobre nosso tempo: a fome, os refugiados, as guerras, a infância, a juventude, a velhice e a crise na educação. Essa última, fruto do avanço de uma política de extrema direita que “vem cortando direitos dos trabalhadores e abandonando a luta contra a mudança climática, que é precisamente aquilo que pode acabar com todos nós” (CHOMSKY). Tempo de absoluta depuração (DRUMMOND). Sombras cujas imagens sintetizamos em quatro existências, a nosso ver medonhas, apocalípticas: a bomba, o mendigo, o cão e a PEC 241. Quatro sintomas que nos mostraram que as condições que geraram Auschwitz persistem ainda hoje em todas as nações e países; portanto, enquanto persistirem essas condições, Auschwitz é uma ameaça que a educação não pode ignorar. Nossa preocupação é pensar a educação contemporânea a partir desse contexto de barbárie e de banalização da vida em geral. Partimos da seguinte premissa: a de não poder pensar a avaliação da educação, que é um discurso sobre o mundo, sem pensar no contexto verbal onde ela se realiza. Daí voltarmos nossa atenção para os textos jornalísticos, pois são eles que cotidianamente influenciam nossa visão de mundo e consequentemente interferem em nossas avaliações. A nosso ver, o que precisa ser avaliado e a “Educação Após Auschwitz” (ADORNO) ou após qualquer outra tragédia na sua evidência contemporânea. Em todos os casos, ver as sombras que nos assombram nestes tempos sombrios a que se referiram Brecht, Camus, Bandeira, Drummond, Agamben, Chomsky, Arendt, Niemoller, Exupéry, Bhabha, Volóchinov e Adorno.

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Dissertations / Theses on the topic "Camus, Albert, 1913-1960. Peste"

1

Nguema, Nnang Jean Robert. "L'Étranger et La Peste d'Albert Camus : l'écriture et la vie au risque de la sainteté." Paris 7, 2002. http://www.theses.fr/2002PA070026.

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La sainteté, c'est-à-dire, l'authenticité d'être et d'agir, la propension à faire du bien, est pratiquée par Camus au travers de ses oeuvres et dans sa vie d'homme engagé. Ainsi, dans L'Etranger, elle est marquée par une écriture "neutre", "blanche", confinant plutôt à une justesse qui s'apparente à une certaine justice. Dans La Peste, la sainteté est caractérisée par un style "objectif", "impartial", produisant un effet de vérité, d'authenticité, de sainteté. Tandis que dans la vie pratique de Camus, la sainteté qui semble avoir ses origines dans l'enfance de Camus, se lit notamment à partir de sa pratique journalistique objective, sa dénonciation inflexible des injustices et des violences de toute sorte. Etant donné que Camus considère l'écriture comme le témoignage d'une expérience vécue, la sienne en l'occurence, il semble en dernière analyse que la sainteté camusienne rend raison d'une façon juste d'habiter ce monde
Saintliness, it said, the authenticity to be and to act, the propensity to do good, is practised by Camus across his works and in the life of the "commited man". Thus in "l'étranger" (the foreigner), it is marked by "neutral write", writing, rather confined to an accuracy that is visible to a certain justice. In "La Peste" (the Plague), saintliness is characterised by "objective", "impartial style", producing an effect of truth, authenticity and of saintliness. Write in the practical life of Camus, saintliness seems to have his origins in the childhood of Camus notably to leave his practical journalistic objective, his inflexible denunciation of injustice and violence of any sort. Given that Camus considered writing as an account of a lived experience, as it happens to be his, it seems in the last analysis, that saintliness of Camus renders reason to a just way to live in the world

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2

Zaeme, Mina. "La Traduction romanesque du français vers l'arabe : La peste d'Albert Camus." Paris 3, 2004. http://www.theses.fr/2004PA030133.

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Ce travail s’inscrit dans une démarche socio-linguistique de la traduction. Sa finalité est de cerner, à travers l’oeuvre d’Albert Camus, La Peste, les problèmes liés à la traduction romanesque du français vers l’arabe. Pour ce fait, nous avons étudié les traductions arabes de La Peste et ce en adoptant une démarche interprétative qui intègre les paramètres linguistiques et extra-linguistiques de l’oeuvre. Le contexte du roman d’abord et sa place dans le parcours créatif de l’auteur nous permettent de mieux le restituer dans ses dimensions linguistiques, stylistiques, culturelles etc
In order to realise this work, a sosiolinguistic approach has been adopted. It aims at grasping -through the work of Camus, The Plague- the problems related to the translation of the novel from French into Arabic. Consequently, we have studied the Arabic translations of the Plague adopting an interpretive approach that integrates both the linguistic and the extra-linguistic parameters. Of the work. In this manner, the novel’s context as well as the creative work of the author permet us to restore the original work with all its linguistic, stylistic and cultural dimensions

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3

Sadler, Nadine. "Albert Camus et son engagement dans la Résistance : étude des valeurs éthiques défendues dans Combat, Lettres à un ami allemand et La Peste." Thesis, Université Laval, 2012. http://www.theses.ulaval.ca/2012/29161/29161.pdf.

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4

Souabni, Senda. "Le "journalisme moral" d'Albert Camus." Paris 4, 1994. http://www.theses.fr/1994PA040183.

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5

Thierion, Chantal. "L'Oeuvre lyrique d'Albert Camus." Lille 3 : ANRT, 1989. http://catalogue.bnf.fr/ark:/12148/cb376188837.

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6

Strmisková, Denisa. "Albert Camus - Cizinec komplexní scénografický projekt." Master's thesis, Akademie múzických umění v Praze.Divadelní fakulta. Knihovna, 2012. http://www.nusl.cz/ntk/nusl-155952.

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The aim of this thesis is to introduce a renowned French author Albert Camus and subsequently develop my own conclusion on one of his major works - The Stranger (1942). In the first part I introduce the personality of Albert Camus's in the context of philosophical history, literature and drama. I aim to explain the background of his life in the first part of the 20th century, particularly the influence of his origin in Algiers, at that time politically and culturally dominated by the French, in contrast with later residence in France itself. These influences promoted the principle of individuality in the work of Albert Camus and clearly directed him to his own interpretation of literary expression and existentialism. Further I outline the basic principles of this philosophy and I present his most important literary and dramatic works. More specifically I deal with the analysis of the novel The Stranger itself. The topic of next chapter is the presentation of Camus's selected work on the Czech as well as international stages and their specifications. In brief mention I present film adaptations as well. The second part goes in to analysing my own conclusions of The Stranger with a particular attention to the set design. This is closely related to the practical work of the thesis - designs of chosen scenes and scale models are included in the photographic documentation. I aim to explain how I use the actual text of the novel whilst adjusting its structure in relation to the stage design. Then I analyze in detail the various dramatic situations and scenes in terms of set design solutions. In short I present technical and lighting solutions of this production. Conclusion of this thesis refers to the contribution of Camus's work and its influence on the art scene of the 20th century.

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7

Soubeyran, Pierre. "Albert Camus, un humanisme pour l'Europe." Lyon 3, 1991. http://www.theses.fr/1991LYO3A005.

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Ismé, Jean-Joseph J. "La figure du juste chez Camus /." Thesis, McGill University, 1987. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=63797.

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9

Espitalier, Paulette. "Amour, solidarité, amitié dans l'oeuvre d'Albert Camus." Montpellier 3, 1986. http://www.theses.fr/1986MON30040.

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"petit prince" valeureux en contact avec la misere, artiste cultive, amoureux du soleil, de la mer, de la splendeur mediterraneenne, la pauvrete ne l'atteint pas mais toute sa vie il lutte contre la maladie et la souffrance. La pensee est pour lui une compensation; la morale une revalorisation de l'existence. A l'epoque de la derniere guerre, cette jeune voix humaniste s'eleve pour defendre l'amour, la solidarite, l'amitie. Le public etranger l'adopte avec tant de faveur qu'il recoit le prix nobel de litterature. Son oeuvre reste inachevee mais "sisyphe est mort heureux, ecrit andre maurois, laissant son rocher au plus haut"
Valorous "little prince" in contact with misery, cultured artist, in love with sun, with sea and mediterranean splendour. Poverty doesn't reach him; but he fights against illness and pain all his life. Thought is a compensation for him and ethics an existence revalorization. In the last war time, this young humanist voice goes up to support love, solidarity and friendship. The foreign readers borrows him so much favourably he gets the literature nobel prize. His production remains unfinished but "sisyphe is dead happy, andre maurois writes, and left his rock perched high up

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Machado, Patrícia de Oliveira. "Absurdo, revolta, ação : Albert Camus." reponame:Repositório Institucional da UnB, 2010. http://repositorio.unb.br/handle/10482/8387.

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Dissertação (mestrado)—Universidade de Brasília, Faculdade de Filosofia, 2010.
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Em nossa dissertação, procuramos pensar a ação a partir do itinerário filosófico de Albert Camus. A princípio, investigaremos as possibilidades da ação a partir da fratura entre o homem e o mundo, ao que Camus denomina absurdo. Ação que não pode redundar em suicídio filosófico ou físico, posto que esses são modos de trair a constatação da absurdidade da vida. A ação absurda não pode mais visar o absoluto e se fiar em valores transcendentes e absolutos. Ela tem que respeitar os limites agora descobertos: a relatividade e a ignorância humana frente ao futuro. Por isso, a atitude coerente ao absurdo é “viver mais”, “bater todos os recordes”, já que o homem tem apenas o presente. Mas tal atitude não pode fundamentar uma regra de conduta, não pode oferecer uma referência para a ação frente aos outros homens. A ação tem de ser pensada a partir da revolta, pois ela pode nos revela um valor, em nome do qual o homem pode agir. Pela revolta, o homem toma consciência de um valor comum a todos os homens; é a descoberta de uma natureza humana. É a fidelidade a essa natureza que deve conduzir e limitar a ação revoltada. ________________________________________________________________________________________ ABSTRACT
In this dissertation we try to think actions from the philosophic itinerary of Albert Camus. At first, we investigate the possibilities of actions from the rupture of man and the world, what Camus denominates 'absurd'. Actions that cannot end in some kind of philosophical ou physical suicide, given that those are ways of betraying the verification of the absurdity of life. The absurd action cannot look for the absolute nor trust transcendental and absolute values. It has to respect the limits now discovered: human relativity and ignorance in face of the future. As a result, a coherent attitude towards the absurd is to 'live more', 'brake all records', given that man has only the present. But such an attitude cannot found a rule of conduct, cannot offer a reference for an action with regard to other men. The action has to be thought from the revolt itself, since it can reveal us a value, in the name of which man can act. By the revolt man becomes aware of a common value to all men; and that is the discovery of a human nature. It is the fidelity with respect to that nature that has to conduct and limit the revolted action.

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Books on the topic "Camus, Albert, 1913-1960. Peste"

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Vosshage, Frauke Frausing. Erläuterungen zu Albert Camus, Die Pest, (La peste). Hollfeld: Bange, 2004.

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Kellman, Steven G. The plague: Fiction and resistance. New York: Twayne Publishers, 1993.

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Sherman, David. Camus. Malden, MA: Wiley-Blackwell, 2009.

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Albert Camus, The stranger. 2nd ed. Cambridge, UK: Cambridge University Press, 2004.

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Patrick, McCarthy. Albert Camus, The stranger. Cambridge [Cambridgeshire]: Cambridge University Press, 1988.

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Albert Camus et le monde de l'art: 1913-1960. Anet: Atelier Fol'fer, 2009.

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Albert Camus: Kunst und Moral. Frankfurt am Main: P. Lang, 2002.

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Mörderische Poesie: Nero und Caligula : intertextuelle Beziehungen zwischen dem Roman von Dezső Kosztolányi und dem Drama von Albert Camus. Frankfurt am Main: P. Lang, 2000.

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Carroll, David. Albert Camus, the Algerian: Colonialism, terrorism, justice. New York, NY: Columbia University Press, 2007.

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Albert Camus aujourd'hui: De l'Etranger au premier homme. New York: Peter Lang, 2012.

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Book chapters on the topic "Camus, Albert, 1913-1960. Peste"

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Marshall, Jim. "Camus, Albert (1913–1960)." In Encyclopedia of Educational Philosophy and Theory, 1–3. Singapore: Springer Singapore, 2016. http://dx.doi.org/10.1007/978-981-287-532-7_296-1.

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Marshall, James D. "Camus, Albert (1913–1960)." In Encyclopedia of Educational Philosophy and Theory, 91–93. Singapore: Springer Singapore, 2017. http://dx.doi.org/10.1007/978-981-287-588-4_296.

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O’Brien, Justin. "Albert Camus (1913–1960)." In European Existentialism, 451–60. Routledge, 2018. http://dx.doi.org/10.4324/9781351311168-16.

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