Albert Camus

"In that daily effort in which intelligence and passion mingle and delight each other, the absurd man discovers a discipline that will make up the greatest of his strengths. The required diligence and doggedness and lucidity thus resemble the conqueror's attitude. To create is likewise to give a shape to one's fate. For all these characters, their work defines them at least as much as it is defined by them. The actor taught us this: There is no frontier between being and appearing."

"Outside of that single fatality of death, everything, joy or happiness, is liberty."

"The world evades us because it becomes itself again. That stage scenery masked by habit becomes what it is. It withdraws at a distance from us."

"If the only significant history of human thought were to be written, it would have to be the history of its successive regrets and its impotences."

"A fate is not a punishment."

"The actor's realm is that of the fleeting."

"This was her finest role and the hardest one to play. Choosing between heaven and a ridiculous fidelity, preferring oneself to eternity or losing oneself in God is the age-old tragedy in which each must play his part."

"The gods had condemned Sisyphus to ceaselessly rolling a rock to the top of a mountain, whence the stone would fall back of its own weight. They had thought with some reason that there is no more dreadful punishment than futile and hopeless labor."

"Opinions differ as to the reasons why he became the futile laborer of the underworld. To begin with, he is accused of a certain levity in regard to the gods. He stole their secrets."

"Homer tells us also that Sisyphus had put Death in chains. Pluto could not endure the sight of his deserted, silent empire. He dispatched the god of war, who liberated Death from the hands of her conqueror."

"You have already grasped that Sisyphus is the absurd hero. He is, as much through his passions as through his torture. His scorn of the gods, his hatred of death, and his passion for life won him that unspeakable penalty in which the whole being is exerted toward accomplishing nothing. This is the price that must be paid for the passions of this earth. Nothing is told us about Sisyphus in the underworld. Myths are made for the imagination to breathe life into them."

"One does not discover the absurd without being tempted to write a manual of happiness. "What! — by such narrow ways — ?" There is but one world, however. Happiness and the absurd are two sons of the same earth. They are inseparable. It would be a mistake to say that happiness necessarily springs from the absurd discovery. It happens as well that the feeling of the absurd springs from happiness."

""I conclude that all is well," says Oedipus, and that remark is sacred. It echoes in the wild and limited universe of man. It teaches that all is not, has not been, exhausted. It drives out of this world a god who had come into it with dissatisfaction and a preference for futile suffering. It makes of fate a human matter, which must be settled among men."

"There is no fate that can not be surmounted by scorn. If the descent is thus sometimes performed in sorrow, it can also take place in joy. This word is not too much. Again I fancy Sisyphus returning toward his rock, and the sorrow was in the beginning."

"His fate belongs to him. His rock is his thing."

"The absurd man says yes and his effort will henceforth be unceasing."

"I leave Sisyphus at the foot of the mountain! One always finds one's burden again. But Sisyphus teaches the higher fidelity that negates the gods and raises rocks. He too concludes that all is well. This universe henceforth without a master seems to him neither sterile nor futile. Each atom of that stone, each mineral flake of that night filled mountain, in itself forms a world. The struggle itself toward the heights is enough to fill a man's heart. One must imagine Sisyphus happy."

"I said that the world is absurd, but I was too hasty. This world in itself is not reasonable, that is all that can be said. But what is absurd is the confrontation of this irrational and the wild longing for clarity whose call echoes in the human heart."

"So many men are deprived of grace. How can one live without grace? One has to try it and do what Christianity never did: be concerned with the damned."

"Il y a toujours une philosophie pour le manque de courage."

"The greatest saving one can make in the order of thought is to accept the unintelligibility of the world — and to pay attention to man."

"Pauvre et libre plutôt que riche et asservi. Bien entendu les hommes veulent être et riches et libres et c'est ce qui les conduit quelquefois à être pauvres et esclaves."

"An intellectual is someone whose mind watches itself."

"The world is what it is, which is to say, nothing much. This is what everyone learned yesterday, thanks to the formidable concert of opinion coming from radios, newspapers, and information agencies. Indeed we are told, in the midst of hundreds of enthusiastic commentaries, that any average city can be wiped out by a bomb the size of a football. American, English, and French newspapers are filled with eloquent essays on the future, the past, the inventors, the cost, the peaceful incentives, the military advantages, and even the life-of-its-own character of the atom bomb. We can sum it up in one sentence: Our technical civilization has just reached its greatest level of savagery. We will have to choose, in the more or less near future, between collective suicide and the intelligent use of our scientific conquests. Meanwhile we think there is something indecent in celebrating a discovery whose use has caused the most formidable rage of destruction ever known to man. What will it bring to a world already given over to all the convulsions of violence, incapable of any control, indifferent to justice and the simple happiness of men — a world where science devotes itself to organized murder? No one but the most unrelenting idealists would dare to wonder."

"Even before the bomb, one did not breathe too easily in this tortured world. Now we are given a new source of anguish; it has all the promise of being our greatest anguish ever. There can be no doubt that humanity is being offered its last chance. Perhaps this is an occasion for the newspapers to print a special edition. More likely, it should be cause for a certain amount of reflection and a great deal of silence."

"Let us be understood. If the Japanese surrender after the destruction of Hiroshima, having been intimidated, we will rejoice. But we refuse to see anything in such grave news other than the need to argue more energetically in favor of a true international society, in which the great powers will not have superior rights over small and middle-sized nations, where such an ultimate weapon will be controlled by human intelligence rather than by the appetites and doctrines of various states. Before the terrifying prospects now available to humanity, we see even more clearly that peace is the only goal worth struggling for. This is no longer a prayer but a demand to be made by all peoples to their governments — a demand to choose definitively between hell and reason."

"Query: How to contrive not to waste one's time? Answer: By being fully aware of it all the while. Ways in which this can be done: By spending one's days on an uneasy chair in a dentist's waiting room; by remaining on one's balcony all a Sunday afternoon; by travelling by the longest and least-convenient train routes, and of course standing all the way; by queueing at the box-office of theatres and then not booking a seat."

"When a war breaks out, people say: "It's too stupid; it can't last long." But though the war may well be "too stupid," that doesn't prevent its lasting. Stupidity has a knack of getting its way; as we should see if we were not always so much wrapped up in ourselves."

"A scourge is not on a human scale, and so people say it isn't real; it's a bad dream that will pass. But is doesn't always pass, and, from bad dream to bad dream, it's the humans who pass, and the humanists first, because they didn't heed the warnings."

"He tried to recall what he had read about the disease. Figures floated across his memory, and he recalled that some thirty or so great plagues known to history had accounted for nearly a hundred million deaths. But what are a hundred million deaths? When one has served in a war, one hardly knows what a dead man is, after a while. And since a dead man has no substance unless one actually sees him dead, a hundred million corpses broadcast through history are no more than a puff of smoke in the imagination."

"There lay certitude; there, in the daily round. All the rest hung on mere threads and trivial contingencies; you couldn't waste your time on it. The thing was to do your job as it should be done."

"What on earth prompted you to take a hand in this?" "I don't know. My... my code of morals, perhaps." "Your code of morals. What code, if I may ask?" "Comprehension."

"The important thing isn't the soundness or otherwise of the argument, but for it to make you think."

"The evil that is in the world always comes of ignorance, and good intentions may do as much harm as malevolence, if they lack understanding. On the whole men are more good than bad; that, however, isn't the real point. But they are more or less ignorant, and it is this that we call vice or virtue; the most incorrigible vice being that of an ignorance which fancies it knows everything and therefore claims for itself the right to kill. There can be no true goodness, nor true love, without the utmost clear-sightedness."

"There always comes a time in history when the person who dares to say that 2+2=4 is punished by death. And the issue is not what reward or what punishment will be the outcome of that reasoning. The issue is simply whether or not 2+2=4."

"Yes, there was an element of abstraction and unreality in misfortune. But when an abstraction starts to kill you, you have to get to work on it."

"In Oran, as elsewhere, for want of time and thought, people have to love one another without knowing it."

"Can one be a saint without God?, that's the problem, in fact the only problem, I'm up against today."

"The rest of the story, to Grand's thinking, was very simple. The common lot of married couples. You get married, you go on loving a bit longer, you work. And you work so hard that it makes you forget to love."

"Yes, everyone sleeps at that hour, and this is reassuring, since the great longing of an unquiet heart is to possess constantly and consciously the loved one..."

"'I'm glad to know he's [Paneloux] better than his sermon.'"

"'At my age one's got to be sincere. Lying's too much effort.'"

"He kept the middle way, that's all: he was the type of man for whom one has an affection of the mild but steady order - which is the kind that wears best."

"At that moment he knew what his mother was thinking, and that she loved him. But he knew, too, that to love someone means relatively little; or, rather, that love is never wrong enough to find the word befitting it."

"...there are more things to admire in men than to despise."

"The absurd ... is an experience to be lived through, a point of departure, the equivalent, in existence of Descartes' methodical doubt. Absurdism, like methodical doubt, has wiped the slate clean. It leaves us in a blind alley. But, like methodical doubt, it can, by returning upon itself, open up a new field of investigation, and in the process of reasoning then pursues the same course. I proclaim that I believe in nothing and that everything is absurd, but I cannot doubt the validity of my proclamation and I must at least believe in my protest. The first and only evidence that is supplied me, within the terms of the absurdist experience, is rebellion ... Rebellion is born of the spectacle of irrationality, confronted with an unjust and incomprehensible condition."

"Absolute freedom mocks at justice. Absolute justice denies freedom. To be fruitful, the two ideas must find their limits in each other."

"What is a rebel? A man who says no."

"The slave begins by demanding justice and ends by wanting to wear a crown. He must dominate in his turn."

"One might think that a period which, in a space of fifty years, uproots, enslaves, or kills seventy million human beings should be condemned out of hand. But its culpability must still be understood... In more ingenuous times, when the tyrant razed cities for his own greater glory, when the slave chained to the conqueror's chariot was dragged through the rejoicing streets, when enemies were thrown to the wild beasts in front of the assembled people, the mind did not reel before such unabashed crimes, and the judgment remained unclouded. But slave camps under the flag of freedom, massacres justified by philanthropy or by a taste for the superhuman, in one sense cripple judgment. On the day when crime dons the apparel of innocence — through a curious transposition peculiar to our times — it is innocence that is called upon to justify itself."