Download Albert Camus as Political Thinker: Nihilisms and the by Samantha Novello PDF

By Samantha Novello

An extreme genealogical reconstruction of Camus's political pondering hard the philosophical import of his writings as offering another, aesthetic knowing of politics, political motion and freedom outdoor and opposed to the nihilistic different types of contemporary political philosophy and the modern politics of contempt and terrorisms

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Additional info for Albert Camus as Political Thinker: Nihilisms and the Politics of Contempt

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In Ecce homo and Aurore, ‘immoralism’ is the key to the criticism of Western rationalism. Denoting a new way of thinking the world, the body, and action that defetishises all moral, social and political values and ‘liberates’ the human creative will, ‘immoralism’ challenges the modern faith in reason for its fetishistic refusal at all costs to see reality as it is (EH, ‘Pourquoi je suis un destin’, 4). For their lack of truthfulness and cowardice, modern men refuse to see the fictional character of the concepts (‘Truth’, ‘God’, ‘Virtue’, ‘Justice’), schemes or socio-economic and political structures, as the ‘objective’, immutable yokes to which they have submitted.

282) give access to the instinctual roots of humanity, the Fool being the masque worn by ‘all those superior men irresistibly driven to break the yoke of any kind of morality, and to proclaim new laws’ (Andréas-Salomé 2002, p. 283). The influence Andréas-Salomé’s biography has had on Camus in relating the motive of madness to the methodological issue of ‘immoralism’ in Nietzsche’s work is apparent; in ‘Délires’, Camus evokes the Nietzschean ‘superior men’ who break the yoke of morality and create new values: Vers des îles lointaines voguent des hommes déchaînés, qui goûtent avec force l’âcreté des cieux et la splendeur vigoureuse de la brise marine.

282) give access to the instinctual roots of humanity, the Fool being the masque worn by ‘all those superior men irresistibly driven to break the yoke of any kind of morality, and to proclaim new laws’ (Andréas-Salomé 2002, p. 283). The influence Andréas-Salomé’s biography has had on Camus in relating the motive of madness to the methodological issue of ‘immoralism’ in Nietzsche’s work is apparent; in ‘Délires’, Camus evokes the Nietzschean ‘superior men’ who break the yoke of morality and create new values: Vers des îles lointaines voguent des hommes déchaînés, qui goûtent avec force l’âcreté des cieux et la splendeur vigoureuse de la brise marine.

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