Relevant bibliographies by topics / Camus, Albert, Absurd (Philosophy) in literature

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Academic literature on the topic 'Camus, Albert, Absurd (Philosophy) in literature'

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Published: 4 June 2021
Last updated: 18 February 2022

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Journal articles on the topic "Camus, Albert, Absurd (Philosophy) in literature"

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Ahashan, Mohammad, and Dr Sapna Tiwari. "Nihilism and Nothingness in The Play Entitled The Birthday Party (1957) With Special Reference To The Existential Philosophy." SMART MOVES JOURNAL IJELLH 6, no. 2 (2018): 9. http://dx.doi.org/10.24113/ijellh.v6i2.3580.

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The two world-wars and its massive destruction and horror had a great impact on human mind. Inevitably complete cynicism , pessimism , alienation , nothingness , existentialism reflected in the literature of that time. Pinter's play The Birthday Party (1957) is based on the philosophy of existentialism which later on became the source for the " Theatre of the Absurd ". Albert Camus and Jean-Paul Sartre gave the philosophy of existentialism according to which the universe and man's experience in it are meaningless. All attempts by human mind to understand the world are futile . All philosophical systems and religion which claim that they can enable man to make sense of the world are delusive and useless. Albert Camus in The Myth of Sisyphus (1942) wrote :-
 " In a universe that is suddenly deprived of illusions and of light , man feels a stranger. ... This divorce between man and his life, the actor and his setting constitutes the feeling of Absurdity. "
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Rumualdo Ávila, Mauricio Simón. "Del absurdo y el Eros: Albert Camus." Sincronía XXV, no. 80 (2021): 151–59. http://dx.doi.org/10.32870/sincronia.axxv.n80.6b21.

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This articule is a study about the relation between the philosophy of the absurd and the Eros in the literary work of the french writer Albert Camus, with the aim to show how these two conceptions are incompatible. To do this, the different settings of the absurd that are present in the books of Camus and their implications with the Eros were analyzed. This relation was approached with the visions of the characters that act with the presence or ausence of Eros
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Dunwoodie, P. "Albert Camus: From the Absurd to Revolt." French Studies 64, no. 1 (2009): 106–7. http://dx.doi.org/10.1093/fs/knp237.

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Kuncoro, Bambang, Ahmad Zubaidi, and Misnal Munir. "Loving Self of People With Disability in Indonesia from The Perspective of Albert Camus." Al-Ulum 20, no. 2 (2020): 316–33. http://dx.doi.org/10.30603/au.v20i2.1892.

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The focus of this paper is to examine Albert Camus' work on disability. The research method used is library philosophy research with qualitative descriptive characteristics. Camus' works are used as formal objects to analyze material objects, namely people with disabilities in Indonesia. Data analysis was performed by applying methodical hermeneutic elements: interpretation, historical continuity, heuristics, and description. This paper aims to explore the meaning of life for persons with disabilities in Indonesia from the perspective of Albert Camus' philosophy. The findings of this paper, from Camus' philosophy, make disability absurd. In order to have meaning in life, they must face absurd situations through loving themselves. That can be achieved by being self-aware and doing good things for yourself and others. These people use these ethical competencies to carry on the responsibility of doing good things for others.
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Guerra, André, and Pedrinho Guareschi. "Amor e revolta: contribuições de Hannah Arendt e Albert Camus para uma ética absurda / Love and revolt: contributions of Hannah Arendt y Albert Camus toward absurd ethics." Revista Polis e Psique 7, no. 1 (2017): 84. http://dx.doi.org/10.22456/2238-152x.71871.

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ResumoEste artigo traz as contribuições do literato e filósofo argelino Albert Camus para se problematizar a ética desde a perspectiva de uma filosofia existencial, mais especificamente, de uma Filosofia do Absurdo. Pretende-se com esse referencial retirar o problema ético de sua dimensão puramente intelectual para – a partir daquilo que será proposto como uma substancialização da ética – apontar as relações concretas dessa discussão com a vida, isto é, com a materialidade pressuposta nos modos de viver – ou estilos existenciais –, isto é, no modo como as pessoas relacionam-se consigo mesmas, com os outros e com o mundo. Depois de apresentadas as noções de “absurdo” e “revolta” cunhadas por Albert Camus, é feita uma aproximação destes com o conceito de Amor Mundi discutido por Hannah Arendt. Conclui-se, assim, que a ultrapassagem do absurdo em direção a novos estilos éticos pode se dar pela assunção do amor como um movimento de luta, constante e ininterrupto, responsável por valorizar a singularidade do viver.Palavras-chave: Ética; Absurdo; Amor; Albert Camus. AbstractThis article brings the contributions of the Algerian writer and philosopher Albert Camus to discuss ethics from the perspective of an existential philosophy, more specifically, a Philosophy of the Absurd. It is intended with this referential to remove the ethical problem of its purely intellectual dimension to – on the basis of which will be proposed as a substantiation of ethics – pointing out the concrete relations of this discussion with life, i.e., with the presupposed materiality of ways of living – or existential styles –, i.e., in the way people relate with themselves, with others and with the world. After presented the notions of "absurd" and "revolt" presented by Albert Camus, it is made an approach of these to the concept of Amor Mundi discussed by Hannah Arendt. It follows, therefore, that the exceeding of the absurd toward new ethical styles can be given by the assumption of love as a constant and uninterrupted movement of struggle responsible for valuing the uniqueness of living.Keywords: Ethics; Absurd; Love; Albert Camus.
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Rais, Rais. "ABSURDITAS DALAM NASKAH DRAMA JALAN LURUS KARANGAN WISRAN HADI DAN IMPLIKASINYA DALAM PEMBELAJARAN SASTRA DI SMA." AKSIS: Jurnal Pendidikan Bahasa dan Sastra Indonesia 1, no. 1 (2017): 44–62. http://dx.doi.org/10.21009/10.21009/aksis.010103.

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This research aims to find out the absurdity in Jalan Lurus drama script by Wisran Hadi. This study uses qualitative descriptive method. The absurdity theory used in this study is based on Albert Camus's opinion on the themes of absurdity. The result of this research shows Jalan Lurus by Wisran Hadi is a form of absurd drama. The absurdity is the meaning of life, alienation, suicide, hope, and rebellion. The theme of life is most often presented in this drama. Meanwhile, the theme of suicide and rebellion in this drama became the least talked theme. Implications in literary learning in high school, teachers can use this drama as an alternative teaching material. However, it needs to be accomodated to the student's development. In learning, the discussion includes unconventional literary works, absurd drama types, absurd drama characteristic, and absurdity aspects.
 Keywords: absurdity, drama, Jalan Lurus, Albert Camus, literature learning
 Abstrak
 Penelitian ini bertujuan untuk mengetahui absurditas dalam naskah drama Jalan Lurus karangan Wisran Hadi. Penelitian ini menggunakan metode deskriptif kualitatif. Teori absurditas yang digunakan dalam penelitian ini berdasarkan pendapat Albert Camus tentang tema-tema dalam absurditas. Hasil penelitian ini menunjukkan drama Jalan Lurus karangan Wisran Hadi merupakan bentuk drama absurd. Absurditas tersebut ialah makna hidup, keterasingan, bunuh diri, harapan, dan pemberontakan. Tema makna hidup paling sering disampaikan dalam naskah drama Jalan Lurus. Sementara itu, tema bunuh diri dan pemberontakan dalam naskah drama Jalan Lurus menjadi tema yang paling sedikit disampaikan. Implikasinya dalam pembelajaran sastra di SMA, guru dapat menggunakan drama ini sebagai alternatif bahan ajar. Namun, hal tersebut perlu disesuaikan dengan perkembangan siswa. Dalam pembelajaran, pembahasan meliputi karya sastra inkonvensional, jenis drama absurd, ciri-ciri drama absurd, dan aspek absurditas.
 Kata kunci: absurditas, drama, Jalan Lurus, Albert Camus, pembelajaran sastra
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Walker, D. H. "Albert Camus and the Political Philosophy of the Absurd: Ambivalence, Resistance, and Creativity." French Studies 68, no. 4 (2014): 567. http://dx.doi.org/10.1093/fs/knu198.

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Freitas, Lorena Martoni. "Law and literature: the absurd in law in “The stranger” by Albert Camus." ANAMORPHOSIS - Revista Internacional de Direito e Literatura 1, no. 1 (2015): 139. http://dx.doi.org/10.21119/anamps.11.139-156/translation.

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Gibbons, Andrew. "“Ah the serenity ...”: Absurd ideas about educational futures." Set: Research Information for Teachers, no. 1 (May 1, 2014): 16–23. http://dx.doi.org/10.18296/set.0313.

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The most powerful thing about the literature on future-oriented education is what it tells us about our orientation to the present. This article explores some of the key ideas of future orientation that show the importance of both the present and, in particular, the presence of the teacher. The contributions of science fiction and of Albert Camus are explored to support this analysis and to generate some practical philosophical approaches to making sense of the present in an absurd world.
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Mahmadiyor, Asadov. "THE PROBLEM OF AN ABSURD HERO IN THE PROSE OF ALBERT CAMUS AND KHURSHID DUSTMUHAMMAD." INTERNATIONAL JOURNAL OF WORD ART 2, no. 3 (2020): 117–26. http://dx.doi.org/10.26739/2181-9297-2020-2-16.

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In the article, the author discusses one of the most significant branches of literary science, existentialism and the trends of absurd, which are the main part of the literary trend, Modernism, which made a radical difference in literature when traditional stereotypes and traditional conclusions were out-of-date, and when a full-scale investigation was launched into the essence of human being in the early XX thcentury
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Dissertations / Theses on the topic "Camus, Albert, Absurd (Philosophy) in literature"

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Keegan, Diana Morna Gerrard Dickson. "A study of Camus' notion of the absurd and its mythology in "Catch-22" and "Slaughterhouse-Five"." Access to citation, abstract and download form provided by ProQuest Information and Learning Company; downloadable PDF file, 139 p, 2008. http://proquest.umi.com/pqdweb?did=1460433511&sid=5&Fmt=2&clientId=8331&RQT=309&VName=PQD.

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Geske, Samara Fernanda Almeida Oliveira de Locio e. Silva. "O Avesso e o Direito da escritura camusiana: de L\'Êtranger aos Écrits de Jeunesse." Universidade de São Paulo, 2011. http://www.teses.usp.br/teses/disponiveis/8/8146/tde-25052012-101735/.

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LÉtranger e Le Mythe de Sisyphe fazem parte do que Camus nomeou de ciclo do absurdo,no qual se unem sob esse mesmo tema a escrita literária e a reflexão filosófica. O absurdo é essencialmente definido como um divórcio do homem com o mundo, mas encontramos no percurso filosófico do autor uma noção anterior a essa, as núpcias. A análise de todos os textos anteriores ao ciclo do absurdo nos mostra, porém, que núpcias e absurdo sempre fizeram parte da reflexão camusiana. Essas duas noções opostas sempre conviveram juntas, formando o que chamamos de o avesso e o direito, ideia que se reflete no título da primeira recolha de ensaios do autor. O objetivo dessa dissertação é, através de todos os escritos anteriores à narrativa, definir o avesso e o direito como um tema fundamental para a escritura de LÉtranger, onde se conjugam as núpcias e o absurdo, a literatura e a filosofia.<br>LÉtranger and Le Myth de Sisyphe make part of what Camus named as the absurd cycle, where the literary writing and the philosophical reflection are joined together under the same theme. The absurd is essentially definite as a divorce of man with the world, but we meet in the authors philosophical course a previous notion to it, the nuptials. The analysis of all former texts to the absurd cycle, show us, nevertheless, that nuptials and absurd always were part of camusian reflection. These two opposite notions always lived together, shaping what we call the wrong side and the right side, the title of the authors first reunion of essays. The purpose of this dissertation is, through the all writings written before the narrative, definite the wrong side and the right side as a fundamental theme to the scripture of LÉtranger, where the nuptials and the absurd, the literature and philosophy are joined together.
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Kasongo, Mbuyu Joseph. "Le paradoxe "vitalogique" comme source et horizon de la pensée philosophique en rapport à l'homme chez Albert Camus." Doctoral thesis, Universite Libre de Bruxelles, 2004. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/211144.

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En commençant son étude critique sur Camus, Pierre de Boisdeffre,dans (Métamorphose de la littérature, Proust, Valéry, Cocteau, Anouilh, Camus, Sartre, Verviers, Marabout Université, 1974, p.309), fait le constat suivant:"l'Europe depuis Nietzsche, est à la recherche d'un cinquième Evangile. Qu'elle exalte les nourritures terrestres ou qu'elle communie à sa propre nausée, la littérature contemporaine n'a plus qu'une seule certitude: elle sait que Dieu est mort et s'efforce de le remplacer par l'Homme." En méditant la pensée de Camus à travers ses essais philosophiques, il semble que, même si dans un entretien sur la révolte, ce dernier déclare qu'"il n'est pas humaniste", la question du comment l'homme doit vivre avec ses semblables dans le monde et en société, est au centre de la réflexion philosophique camusienne. Car, l'époque de Camus fut celle où la vie humaine comme valeur et la dignité de l'être humain, furent soumises à une dure épreuve d'être respectées par chaque homme et en tout homme. D'où l'intérêt que l'oeuvre de Camus porte sur la question de la "vitalogie": L'homme peut-il vivre heureux sans le secours de Dieu? Oui ou non, l'homme, peut-il se tuer volontairement ou bien tuer les autres sans raison? L'homme peut-il détruire le monde qui le porte sans détruire sa propre vie? En effet, loin de voir dans la mort raisonnée et dans le suicide une valeur, Camus considère qu'ils sont plutôt un mal que les hommes doivent éviter et faire éviter les autres dans le "vivre-ensemble." C'est pour cette raison que la pensée philosophique chez Camus présente comme l'une des caractéristiques majeures, la "passion de vivre" de l'homme et pour l'homme, car la vie est, selon lui, une valeur cardinale qui doit être respectée en tout être humain dans la communauté qui voudrait être juste, paisible, libre, solidaire et unie. A cet effet, nous soutenons la thèse suivante: La pensée camusienne est une "vitalogie" paradoxale, c'est-à-dire qu'elle est debat philosophique sur la vie de l'être humain, en tant que valeur fondamentale, dans ses rapports avec Dieu, le monde et les autres. Par conséquent, une société dans laquelle les hommes sont habités par la passion de bien vivre et mieux vivre ensemble, il y a une exigence impérieuse pour eux de promouvoir et de crer les valeurs qui favorisent le respect de l'être humain et de sa vie. La vitaogie camuusienne est indissociable de la vision qu'on se fait sur l'homme ici et maintenant, en tenant compte des contradictions ou des antinomies du "oui" et du "non" de l'existence. Selon Camus, en effet, la mission principale de l'homme dans le monde est de vivre: "Oui, mais je n'aurai rien manqué de ce qui fait toute ma mission et c'est de vivre." (Carnets I.p.92). La pensée camusienne est donc une vitalogie. Mais comment l'homme doit-il vivre? Celui-ci, pense Camus, doit devenir "créateur" des valeurs de la justice, de la liberté, de la solidarité, de la paix, de l'amitié et de la fraternité entre les hommes et être courageux, pour assumer la responsabilité de sa vie et de son destin dans le monde, en évitant d'aliéner son esprit dans les illusions, dans quelque absolutisme qu'il soit ou dans un pessimisme tétanisant. Au total, l'homme doit prendre en main sa destinée, en vue de la "joie vivre", sans pour autant perdre de vue que celle-ci ne se sépare pas non plus du "désespoir de vivre." <p><br>Doctorat en philosophie et lettres, Orientation philosophie<br>info:eu-repo/semantics/nonPublished
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Bowker, Matthew Hamilton. "Albert Camus and the political philosophy of the absurd." College Park, Md. : University of Maryland, 2008. http://hdl.handle.net/1903/8255.

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Thesis (Ph. D.) -- University of Maryland, College Park, 2008.<br>Thesis research directed by: Dept. of Government and Politics. Title from t.p. of PDF. Includes bibliographical references. Published by UMI Dissertation Services, Ann Arbor, Mich. Also available in paper.
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Zileli, Bilge Nihal. "Absurdity Of The Human Condition In The Novels By Albert Camus And Samuel Beckett." Phd thesis, METU, 2005. http://etd.lib.metu.edu.tr/upload/12606750/index.pdf.

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This study carries out both a technical and a thematic analysis of the novels by Albert Camus, L&amp<br>#8217<br>Etranger, La Peste, and La Chute, and Samuel Beckett, Molloy, Malone Dies, and The Unnamable. In the technical analysis of the novels, the study explores the differences in characterization and narrative technique. It argues that the differences in these two issues mainly emerge from the difference in the two authors&amp<br>#8217<br>views of art. In the thematic analysis, on the other hand, the study focuses on the recurring themes in the two authors&amp<br>#8217<br>novels. It argues that Camus and Beckett explore similar themes in their novels because both writers belong to the absurd tradition. In other words, although their notions of art are different, their views of the human condition are quite similar, which is reflected in the common themes they explore in their novels.
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Wilcox, Eliot J. "The Absurd in the Briar Patch: Ellison's Invisible Man and Existentialism." BYU ScholarsArchive, 2010. https://scholarsarchive.byu.edu/etd/2305.

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This article claims that Ralph Ellison's use and then revision of French existential themes is essential to understanding his overriding message of Invisible Man: Ellison's hope for a more polyglot American democracy that transcends the white democracy of mid twentieth century America. Specifically, I argue that Ellison, after demonstrating his ability to understand and engage in the traditional ideology of European existentialism, deviates from its individualistic conclusions demanding that the larger community, not just the solitary individual, must become ethically responsible if the classic existential tenet of authenticity is to be achieved. In order to establish this claim, I identify key passages in Invisible Man that indicate Ellison's desire to engage the existential movement. Writings from Camus and Sartre provide the foundation for comparison between Ellison's work and the French based philosophy. This background provides the groundwork to explore Ellison's deviations from the existential forms of his day. These departures have significant implications for Ellison's view of a socially productive individual, and therefore of his message in Invisible Man. In order to document the prevalence of existentialism in Ellison's literary consciousness, I then discuss its rise and decline in postwar New York. I also outline what is known about Ellison's relationship to the movement. Lastly, I conclude with a discussion of the philosophical tradition of existential philosophy and the difference between the philosophy of existence, seen in the Western canon through philosophers like Kierkegaard, and existentialism, one of its popular manifestations that peaked in the 1940s. Separating the two existential movements allows me to explore the tangential way most Ellison critics have associated him with existentialism and advocate for a more inclusive critical discussion of Ellison's relationship to existentialism.
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Mittermaier, Sten. "The Intolerableness of All Earthly Effort : of Futility and Ahab as the Absurd Hero in Melville's Moby Dick." Thesis, Stockholm University, Department of English, 2008. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-8324.

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<p>In 1942, Algerian writer Albert Camus published a philosophical essay called The Myth of Sisyphus along with a fictional counterpart, The Stranger, wherein he presumed the human condition to be an absurd one. This, Camus claimed, was the result of the absence of a god, and consequently of any meaning beyond life itself. Without a god, without an entity greater than man, man has no higher purpose than himself and he himself is inevitably transient. As such, man, so long as he lives, is cursed with the inability to create or partake in anything lasting. The absurd is life without a tomorrow, a life of futility. As one of the main precursors of this view of life and of the human experience, Camus mentioned Herman Melville and Captain Ahab’s chase for the white whale - Moby Dick.</p><p>Now, as will be indicated in the following, the most common critical position holds that the white whale of Moby-Dick, Melville’s magnum opus, is to be interpreted as a symbol of God, and thus Ahab’s chase is tragic by virtue of its impossibility for success. As such, the tragedy is entailed by the futility vis-à-vis its impermanence. However, the ambiguity of Moby-Dick allows for the possibility of several alternative interpretations as to the role of the whale: for instance that of the devil, evil incarnate or merely a "dumb brute". As such, Ahab’s quest might as well be the pursuit of a creature which understands nothing of vengeance, thus rendering his objective equally, if not more fruitless, than the pursuit of a god.</p>
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Bakcan, Ahmed. "Camus et Sartre deux intellectuels en politique /." Villeneuve d'Ascq : Presses universitaires du Septentrion, 2000. http://books.google.com/books?id=HY9cAAAAMAAJ.

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Řehák, Vilém. "Kazimoto and Meursault: `Brothers´in despair and loneliness." Universitätsbibliothek Leipzig, 2012. http://nbn-resolving.de/urn:nbn:de:bsz:15-qucosa-97684.

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Makala haya yanashughulikia maswahli ya udhanaishi katika fasihi ya Kiswahili. Makala yanalinganisha riwaya mbili, Mgeni ya mwandishi wa Kifaransa anayeitwa Albert Camus na Kichwamachi ya mwandishi wa Kiwahili, Euphrase Kezilahabi, na kuonyesha jinsi riwaya hizo zinayofanana na zinavyotofautiana. Kwa vile Kichwamaji inafanana na Mgeni, ni sahihi humwita Kezilahabi mwandishi ya udhanaishi, lakini kuna tofauti nyingi pia baina ya riwaya hizo mbili. Tofauti moja ni kwamba Albert Camus anamtazama mtu peke yake na hali yake iliyotengwa kabisa na watu wengine, na Kezilahabi, licha ya mtu peke yake, anaizingatia jamii nzima na hali yake vilevile. Tofauti hii ni tokeo la sifa za communalism katika mawazo Kiafrika ya kimapokeo yanayotilia mkazo jamaa na jami, siyo mtu peke yake<br>This article analyses and compares the the two writings Kichwamaji by Euphrase Kezilahabi and L´etranger by Albert Camus. Written in the tradition of existentialism, the two writings have many similarities but also differ in some important aspects. While Camus sees the individual just by itself, Kezilahabi also includes the whole family and is writing with it in the tradition of the african communalism
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Sleasman, Brent C. "Meeting the absurd Camus and the communication ethics of the everyday /." 2007. http://etd1.library.duq.edu/theses/available/etd-08282007-111752/unrestricted/SleasmanDissertation.pdf.

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Books on the topic "Camus, Albert, Absurd (Philosophy) in literature"

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Albert Camus: Philosopher and littérateur. St. Martin's Press, 1992.

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Fenizi, Luigi. La condizione assurda: Albert Camus, il male e io. Bardi, 2005.

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Schmidhäuser, Eberhard. Vom Verbrechen zur Strafe: Albert Camus "Der Fremde", ein Weg aus der Absurdität menschlichen Daseins. C.F. Müller Juristischer Verlag, 1992.

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Zwischen Absurdität und Illusion: Widersprüche und Kontinuität im Werk von Albert Camus. Haag + Herchen, 1986.

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Ethik im Widerspruch: Zur Entfaltung der Sittlichkeit unter dem Vorzeichen des Unglaubens, dargetan an den Essays "Le mythe de Sisyphe" und "L'homme révolté" von Albert Camus. P. Lang, 1985.

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Erkoreka, Yon. Albert Camus: Tout savoir ou rien. Editions Paulines, 1987.

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Sagi, Abraham. Albert Camus and the philosophy of the absurd. Rodopi, 2002.

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Frey, Ulrich J. Von solitaire zu solidaire: Albert Camus' Entwurf einer Ethik. Tectum, 2009.

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1930-, Puligandla R., ed. Beyond absurdity: The philosophy of Albert Camus. University Press of America, 1986.

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Medina, Angel Ramírez. La filosofía trágica de Albert Camus: El tránsito del absurdo a la rebelión. Universidad de Málaga, 2001.

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