Within the first decade of a brand new century, this number of bilingual essays examines Camus's carrying on with recognition for a brand new new release of readers. In an important respects, the area Camus knew has replaced past all popularity: decolonization, the autumn of the Iron Curtain, a brand new period of globalization and the increase of recent sorts of terrorism have all provoked a reconsideration of Camus's writings. If the Absurd as soon as struck a specific chord, Meursault is as most likely now to be visible as a colonial determine who expresses the alienation of the settler from the land of his delivery. but this expanding orthodoxy should also take account of the explanations why a brand new neighborhood of Algerian readers have embraced Camus. both, as soon as remoted due to his anti-Communist stance, Camus has been taken up by means of disaffected individuals of the Left, confident that new different types of totalitarianism are overseas on the earth. This quantity, which levels from interpretations of Camus's literary works, his journalism and his political writings, can be of curiosity to all these looking to think again Camus's paintings within the mild of moral and political matters which are of constant relevance this day.
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Additional info for Albert Camus in the 21st Century: A Reassessment of his Thinking at the Dawn of the New Millennium (Faux Titre, Volume 308)
It is, Camus writes tentatively in the opening of Chapter 5 as Cormery rushes upstairs to greet his mother, “comme si son corps conservait toujours la mémoire exacte de la hauteur des marches” (PH, 57; my emphasis). It is that memory, la mémoire du corps, spontaneous, immediate, pre-reflexive, that comes into play: (T)andis qu’il respirait la douce odeur de sa peau qui lui rappelait cet endroit, sous la pomme d’Adam (…) qu’il n’osait plus embrasser chez elle, mais qu’il aimait respirer et caresser étant enfant (…) le nez dans ce petit creux qui avait pour lui l’odeur, trop rare dans sa vie d’enfant, de la tendresse.
Il est évident que le contexte politique est aujourd’hui très différent de ce qu’il était avant 1960. Au monde bipolaire d’alors a succédé un monde multipolaire, à l’équilibre de la terreur un monde dominé par une superpuissance qui s’essouffle – c’est le danger qui la menace – à tout vouloir contrôler de manière unilatérale. C’est en somme le paradoxe d’un monde qui va vers la globalisation, qu’il le veuille ou non, mais qui ne sait pas trop comment l’organiser. Comment réconcilier l’uniformisation qui résulte du développement et de l’extension des techniques, avec le désir de maintenir des spécificités culturelles?
While not returning to issues related specifically to sites of memory either (because this is a now familiar aspect of Le Premier Homme), I would prefer, simply, to situate what follows in relation to a distinction made by Pierre Nora in Representations in 1989: Memory and history, far from being synonymous, appear now to be in fundamental opposition. Memory is life, borne by living societies founded in its name. It remains in permanent evolution, open to the dialectic of remembering and forgetting.