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الإنسان المتمرد

by Albert Camus, ألبير كامو

4.12 · Rating details · 8,994 Ratings · 307 Reviews

ثمة جرائم ترتكب بدافع الهوى .. واخرى استنادا الى محاكمات عقلية .. ان مجموعة القوانين الجزائية تميز بينهما تميزا ملائما الى حد كاف .. إستنادا الى مبدأ سبق التصور والتصميم .. وانا لفي زمان سبق التصور والتصميم .. في زمان الجريمة الكاملة .. فلم يعد مجرمونا هؤلاء الاطفال العزل يتذرعون بالحب انهم بالعكس راشدون .. ولا سبيل الى دحض ذريعتهم : الفلسفة التي تُستخدم لكل شيء ؛ حتى لتكو ...more

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Paperback, 380 pages

Published (first published 1951)

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Mar 20, 2016 Lisa rated it it was amazing · review of another edition

Shelves: favorites, nobels, 1001-books-to-read-before-you-die, nonfiction

As long as mankind has told stories, the topic of rebellion has been central.

“Man’s disobedience and the loss thereupon of Paradise”, as well as Satan’s rebellion against the oppressive authority of God in Heaven are the two main strands in Milton’s classic Paradise Lost, to just name one of countless examples, summing up human experience in unforgettable drama.

Camus analyses the topic from a philosophical and historical viewpoint, and gives a perfect example for his thesis on revolution and th ...more

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Oct 30, 2016 William1 is currently reading it · review of another edition

Shelves: translation, france, 20-ce, nonfiction, essays

. . .As soon as a man, through lack of character, takes refuge in doctrine, as soon as crime reasons about itself, it multiplies like reason itself and assumes all the aspects of the syllogism. . . . The purpose of this essay is once again to face the reality of the present, which is logical crime, and examine meticulously the arguments by which it is justified.(p. 3)

This can be very interesting if, like me, you abhor historical Sovietism and all that it has wrought. I found that Sarah Bakewell'

. . .As soon as a man, through lack of character, takes refuge in doctrine, as soon as crime reasons about itself, it multiplies like reason itself and assumes all the aspects of the syllogism. . . . The purpose of this essay is once again to face the reality of the present, which is logical crime, and examine meticulously the arguments by which it is justified.(p. 3)

This can be very interesting if, like me, you abhor historical Sovietism and all that it has wrought. I found that Sarah Bakewell's excellent new book At the Existentialist Café: Freedom, Being, and Apricot Cocktails provided just the background I needed to start this. Published in French in 1951, what I especially like so far is Camus's refusal to embrace the concept of the worker's collective. He writes only about the individual and his or her need for rebellion. A very brave book. For example:

Man's solidarity is founded upon rebellion, and rebellion, in its turn, can only find its justification in this solidarity. We have, then, the right to say that any rebellion which claims the right to deny or destroy this solidarity loses simultaneously its right to be called a rebellion and becomes in reality an acquiescence in murder. (p. 22)

How they must have hated him. The section on the lunatic Marquis de Sade is breathtaking. My disgust always prevented me from reading him for subtext. But Camus shows us how...

Two centuries ahead of his time and on a reduced scale, Sade extolled totalitarian societies in the name of unbridled freedom. . . . The history and the tragedy of our times really begin with him. . . . Our times have limited themselves to blending, in a curious manner, his dream of a universal republic and his technique of degradation. Finally, what he hated most, legal murder, has availed itself of the discoveries that he wanted to put to the service of instinctive murder. Crime, which he wanted to be the exotic and delicious fruit of unbridled vice, is no more today than the dismal habit of a police-controlled morality. Such are the surprises of literature. (p. 46)

Lucretius is touched upon, Valentinus and some of the other Gnostics, Milton's Paradise Lost, Dandyism, the Romantics, Ivan Karamazov's moral position on crime—particularly patricide—in Dostoyevsky's The Brothers Karamazov, and Nietzsche, of whom Camus said, "he recognized nihilism for what it was and examined it like a clinical fact." (p. 66)

"When the ends are great," Nietzsche wrote to his own detriment, "humanity employs other standards and no longer judges crimes as such even if it resorts to the most frightful means." He died in 1900, at the beginning of the century in which that pretension was to become fatal.(p. 77)

Rimbaud is "...the poet of rebellion—the greatest of all." His decision to stop writing being perhaps the ultimate act of rebellion. "He illustrates the struggle between the will to be and the desire for annihilation, between the yes and the no, which we have discovered again and again at every stage of rebellion." (p.91) ...more

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Jan 17, 2008 Eric rated it really liked it · review of another edition

Shelves: childhood

Although I've always been temperamentally skeptical of Utopias, I'm thankful to Camus for completely inoculating me, as a 15-year-old, against the various postures of chic revolt so common among the teenagers of bored, affluent nations. There was no silk-screened Che across my bosom. Revolutions aren't secular versions of the Rapture, in which the "bad" government disappears, to be replaced by a new, "good" one. Revolution is generally a social calamity, a nightmare of inhumanity: one regime dis ...more

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Oct 06, 2010 Ahmad Sharabiani rated it really liked it · review of another edition

Shelves: classic, philosophy, non-fiction, 1001-book, 20th-century

530. The Rebel, Albert Camus
L'Homme révolté = The Rebel, Albert Camus
عنوانها: انسان طاغی؛ انسان یاغی؛ عصیانگر؛ - آلبر کامو (قطره) ادبیات
عنوان: انسان طاغی؛ نویسنده: آلبر کامو؛ مترجم: مهبد ایرانی طلب؛ تهران، نشر قطره، 1374، در 353 ص؛ چاپ دوم نشر قطره سال 1392، در 336 ص؛ شابک: 9789643416065؛ چاپ دیگر: آبادان، پرسش، 1382؛ در 291 ص؛ چاپ دوم از نشر پرسش در آبادان و 1386، در 312 ص؛ شابک: 9789646629707؛ موضوع: انقلاب - فلسفه و روانشناسی - قرن 20 م
عنوان: عصیانگر؛ نویسنده: آلبر کامو؛ مترجم: مهستی بحرینی؛ ...more

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May 12, 2012 Rakhi Dalal marked it as to-read · review of another edition

Shelves: take-up-again, rebel, manny

Camus makes me think. He is the author who has the power to steer my thoughts, along the line of his beliefs. He is dead. If he were alive, I am sure he would have supported the readers' movement against the irrational outlook of GR administration as regarding the freedom of readers to express their views. He would have hailed their rebellion and joined in to support, because I am sure he understood that all readers have their own opinions. He wouldn't be bothered by criticism.

As the choreograph Camus makes me think. He is the author who has the power to steer my thoughts, along the line of his beliefs. He is dead. If he were alive, I am sure he would have supported the readers' movement against the irrational outlook of GR administration as regarding the freedom of readers to express their views. He would have hailed their rebellion and joined in to support, because I am sure he understood that all readers have their own opinions. He wouldn't be bothered by criticism.

As the choreographer, Mark Morris (http://www.theparisreview.org/blog/20...) says :

“You don’t have to like me, you don’t have to like my work, but you have to be able to say something about it. I love a vicious review, really ripping something apart, there’s nothing better than that! But it has to be done really courageously and accurately.”

I think Manny is one reviewer who has stood for what he feels is right and I join in to add my support by deciding not to review this work, which, as I read, I know will influence me for times to come.

Posted with Manny's permission, his deleted review:

HYDRA

In the shower just now, I suddenly had a Eureka moment. The aspect of this current censorship war that's been upsetting us most is the feeling of powerlessless. Goodreads can arbitrarily change the rules, and they hardly even bother to respond when we complain. But we are not powerless. There are twenty million of us, and only a few dozen of them. We just need to get a little more organized, and we can easily resist.

So here's one concrete way to do it, based on the legend of Hercules. You will recall that Hercules had a difficult time against the Lernean Hydra; every time he cut off one of its heads, ten more grew back. We can do the same thing if we adopt the following plan:

1. Back up all your reviews, so that you have a copy of everything you have posted.

2. If you think that one of your reviews has been unreasonably deleted by Goodreads, repost it with an image of the Hydra at the top.

3. If you see someone else posting a Hydra review, make a copy of it and post it yourself.

We can improve this basic scheme with a little thought; for example, it would be better to have a place where we keep HTML marked-up source of reviews, so that they can immediately be reposted with the same formatting, and we need a plan for duplicating deleted shelves. But we can sort that out later. Without getting too bogged down in the details, I'm sure you see what will happen. The net result of Goodreads unreasonably deleting a review will be that it immediately comes back in many different places.

People who know their Greek mythology will be aware that Hercules did in fact defeat the Hydra, and Goodreads can use the same method if they dare; they can close down the account of anyone who participates in the scheme. That will work, but I am not sure that anything less drastic will be effective. I think Goodreads will be reluctant to escalate to this level. A large proportion of the most active reviewers are now part of the protest movement, and they would be losing much of the content that makes the site valuable. Even more to the point, the media have already started to get interested (maybe you saw the article in the Washington Post). They would love the story, and it would create a mountain of bad publicity for Goodreads and Amazon.

I'd say the odds are heavily in our favor. Why don't we try it? I promise now to respond to any Hydra calls.

...more

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Dec 01, 2015 Rakhi Dalal rated it it was amazing · review of another edition

Shelves: favorites, classics, must-read, rebel, nobel-prized-author, philosophy, compelling, albert-camus, powerful-stuff, forever-on-the-shelf

Real generosity towards the future lies in giving all to the present.

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Feb 22, 2016 Elham rated it it was amazing · review of another edition

Recommended to Elham by: Wars

Shelves: france, essay, camus

The Rebel is the longest and at some points most difficult essay I’ve ever read. I think the title of the book itself is enough attractive for both Camus fans and other readers to choose this book.

But who is a rebel?!

A rebel is someone who says no – to a master. He was a slave, a labor, perhaps a mechanical iron man built by bolts and nuts who did whatever he was said to do. But the moment he rises and rebels he feels the stream of blood in his veins. He feels he’s alive. Despite this alive and ...more

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Jul 23, 2011 Jeremy rated it it was amazing · review of another edition

Shelves: philosophy, non-fiction, translated-from-french, pre-goodreads, canon, albert-camus, reread

Lucifer has also died with God, and from his ashes has risen a spiteful demon who does not even understand the object of his venture. In 1953, excess is always a comfort, and sometimes a career.

My second reading of Camus’ most divisive and controversial book, The Rebel, achieved something more than the first, perhaps over fifteen years ago. I had not read The Brothers Karamazov then, nor The Devils or Camus’ for-stage adaptation of The Devils: The Possessed, nor Camus’ play, The Just; and, in pa ...more

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Oct 10, 2016 peiman-mir5 rezakhani rated it really liked it · review of another edition

Shelves: اجتماعی-و-فرهنگی, فلسفه

دوستانِ گرانقدر، شاید میتوان گفت که این کتاب، پیچیده ترین و البته ارزشمندترین اثرِ <آلبر کامو> میباشد
این کتاب از پنج فصل و حدوداً 33 بخش تشکیل شده است که مهمترین مسائلی که به آن پرداخته شده، بدین قرار است: انسان طاغی- طغیانِ متافیزیکی- نیست انگاری- طغیانِ تاریخی- ترور- تروریسم فردی- قتل- تروریسم دولتی- ترور عقلی- طغیان و انقلاب- آدمکشی تاریخی- فراسویِ نیست انگاری
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عزیزانم، انسانِ طاغی، انسانی است که تحتِ سلطه و دستورِ دیگران است و همیشه جواب ‎دوستانِ گرانقدر، شاید میتوان گفت که این کتاب، پیچیده ترین و البته ارزشمندترین اثرِ <آلبر کامو> میباشد
‎ این کتاب از پنج فصل و حدوداً 33 بخش تشکیل شده است که مهمترین مسائلی که به آن پرداخته شده، بدین قرار است: انسان طاغی- طغیانِ متافیزیکی- نیست انگاری- طغیانِ تاریخی- ترور- تروریسم فردی- قتل- تروریسم دولتی- ترور عقلی- طغیان و انقلاب- آدمکشی تاریخی- فراسویِ نیست انگاری
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‎عزیزانم، انسانِ طاغی، انسانی است که تحتِ سلطه و دستورِ دیگران است و همیشه جوابش <آری> بوده است، امّا به یکباره احساس میکند که دیگر در حق او بیش از اندازه ستم شده است، لذا به جای <آری> اینبار <نه> میگوید و طغیان میکند... او در تمامِ مدت سکوت کرده است و وضعیتی را که ناامیدانه به آن تسلیم گردیده، پذیرفته است، با آنکه آن را بیدادگرانه می انگاشته است... سکوت اختیار کردن به آن معناست که ما عقیده ای داریم و چیزی نخواسته و حرفی نیز برای گفتن نداریم
‎انسانِ طاغی به یکباره صدای اعتراضش بلند میشود و میخواهد با او رفتاری انسانی صورت بگیرد، او آگاه شده است و میداند که احترام به خود، از هرچیز دیگر ارزشمندتر است
‎انسانِ طاغی برایِ رسیدن به آزادی طغیان میکند، امّا مرگ را نیز به عنوان آخرین چاره، به جان خریده است. چراکه میداند: ایستاده مُردن بهتر از زانو زده زیستن است
‎طغیان کردنِ انسانهایِ طاغی، نه تنها یکی از اشکالِ خیال پرستی نیست، بلکه از واقع گراییِ راستین پشتیبانی میکند و این نوع طغیان و انقلاب چنانچه بخواهد تاریخ را به پیشرفت وادارد و از شدتِ رنج هایِ انسانها بکاهد، اینکار را بدونِ ترور و هرچند با خشونت، به انجام میرساند
‎ما نباید هر انقلاب و طغیانی را زادهٔ خرد بدانیم، به عنوان مثال، انقلاب هایِ فاشیستیِ، شایستهٔ عنوانِ انقلاب نیستند... این انقلابها فاقدِ بلندپروازیهایِ تعمیم پذیر بودند. موسولینی و هیتلر کوشیدند تا امپراتوری هایی جهانی بنیاد نهند و ایدئولوژی پردازانِ ناسیونال سوسیالیست، به تصریح خواهانِ استیلا بر جهان بودند. امّا تفاوتِ آنها با طغیانهای قرون گذشته و جنبش های انقلابیِ کلاسیک، در آن بود که از میراثِ "نیست انگاری" تنها پرستشِ امرِ نامعقول را برگزیدند، بدونِ کوچکترین تلاشی در جهتِ پرستشِ عقل و خرد
‎امروزه، هیچ یک از اشکالِ خرد نمیتوانند مدعیِ دادنِ چیزی بیش از این به ما باشند. طغیان به گونه ای خستگی ناپذیر با شرارت در می افتد و هر بار از شرارت انگیزهٔ تازه ای برایِ خویش میسازد... انسان میتواند بر هرچه که باید، بر خویشتن، سلطه یابد و آنچه را که در جهان شایستهٔ اصلاح است، اصلاح کند... پس از آن بازهم کودکان ظالمانه در جامعه جان خواهند داد. انسان حتی با بزرگترین تلاش هایِ خود، تنها میتواند سختی ها و رنج هایِ جهان را از نظرِ عددی کاهش دهد. امّا بیدادگری و رنجِ جهان همچنان به جا خواهد ماند و هر اندازه هم که محدود باشد، بازهم ناجوانمردانه خواهد بود
‎مذاهب به انسانها اینگونه القا کرده اند که ایمان داشته باشند و منتظر بمانند تا روزی که مشخص نیست چه روزی است، ستمگران به تقاص کارشان برسند... در این انتظارِ پوچ و بیهوده از سویِ انسان ها، ضعیفان و بیگناهان همچنان جان میدهند. برآیند شرارت در این قرن ها، در جهان کاهش نیافته است.. هیچ بهشت و هیچ ملکوت و هیچ قیامتی نیز تحقق نیافته است

‎دوستانِ خوب و خردگرا، دوست داشتم بیش از اینها در موردِ این موضوع مینوشتم، امّا از حوصلهٔ این ریویو خارج است و ریویو خسته کننده میشود
‎امیدوارم این توضیحات، مفید بوده باشه
‎<پیروز باشید و ایرانی> ...more

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May 28, 2007 Renée rated it it was amazing · review of another edition

Recommends it for: those who like to think

Shelves: philosophy, favourites

Although Camus is remembered more as a literary author than a philosopher, I think this work is fantastic. It's influenced me and my thinking more than any other author (apart from perhaps Nietzsche and George Steiner). Because Camus is such a wonderful author it is also not a particularely difficult read, as opposed to, say, Sartre's philosophical works (I do like Being and Nothingness, but he's really overdoing it), which makes it accessible for those who have not been educated in philosophy a ...more

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May 11, 2007 Javier rated it really liked it · review of another edition

Shelves: collegeleisuretime, anarchism

I must confess that I didn't find much that was especially insightful in Camus' account of rebellion, revolution, and nihilism here while reading it, but now that I look back on it, I see that he actually has much to say--and that much of it is worthwhile.

Camus begins by defining the rebel as one who affirms by negating, who says yes in saying no--one who decries absolute freedom in establishing limits to acceptable behavior. He thus immediately counterposes the rebel with the nihilist, who, in I must confess that I didn't find much that was especially insightful in Camus' account of rebellion, revolution, and nihilism here while reading it, but now that I look back on it, I see that he actually has much to say--and that much of it is worthwhile.

Camus begins by defining the rebel as one who affirms by negating, who says yes in saying no--one who decries absolute freedom in establishing limits to acceptable behavior. He thus immediately counterposes the rebel with the nihilist, who, in denying that anything has meaning, valorizes a conception of life which is dominated by mere facts--power. He takes issue with revolutionary movements as they have existed in the twentieth century, claiming most of them to have betrayed the origins of rebellion by replacing it with an absolutist--even, totalitarian--ethic. He sees much to be respected in the efforts of the Russian 'revolutionaries' of the late nineteenth and early twentieth centuries (a group from which he of course excludes Lenin), who rebelled against tsarism and tyranny often violently. Camus finds their nobility partly in the fact (which he posits) that these revolutionaries, unlike many of their counterparts of the twentieth century, were often quite consumed by doubt and engaged in murder and assassination only with much reluctance and much moderation. He laments, then, the disappearance of such doubt and moderation in the nihilism that gripped much of the twentieth century, nihilism that gave rise to the uncompromising ideology of Marxism-Leninism and, not unrelatedly, Nazism, and denounces its consequences.

Camus also roundly criticizes many of his intellectual contemporaries for their undying faith in Marxism, claiming, for one, that Marxism reproduces some of the central problems of religious faith (ie, in relegating justice, etc., to the "Later On," as he puts it--that is, post-capitalist society) and entails the negation of much that is defensible and good in humanity by reducing human obligation to the promotion of revolution. I think he's certainly on to something here, but I think his reading of Marx is also somewhat flawed, in that Camus seems to disregard Marx's concern with emancipation and free conscious activity in his efforts to discredit the approach of the "prophet of justice." Camus posits a different approach to social change, claiming that rebels/revolutionaries, in their efforts to combat injustice, should never lose sight of the importance of beauty within the conception of human dignity.

It seems that many so-called revolutionaries, though (probably more of the socialist-Marxist bent), would reject Camus' analysis as sentimental and, in fact, supportive of the status quo. Does Camus then break with the predominance of Marxist thought in his day and accept something close to anarchism? He certainly seems to reject revolutionary society (at least, the revolutions demonstrated thus far by history), but he remains highly critical of bourgeois society as well. Contemplating these tensions is crucially important, and Camus's The Rebel certainly represents an important contribution to this debate. ...more

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Apr 19, 2016 Foad added it · review of another edition

Shelves: ناتمام-ها, علوم-انسانی

به علت ترجمه ی بد و متن سنگین و جذاب نبودن موضوع، نیمه کاره رها کردم.
البته بی انصافی نکنم، بعضی بخش هاش که ترجمه بد نبود و متن هم سنگین نبود، خیلی برام جذاب بود، مثل بخش های مربوط به تحلیل برادران کارامازوف و مارکی دوساد.

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Sep 12, 2015 ZaRi added it · review of another edition

Shelves: literature, philosophy

زمان دیگر چه اهمیتی دارد؟رنج برای آن کسی که به آینده ایمان ندارد هرگز موقتی نیست.اما ,یکصد سال رنج در چشم آن کس که ظهور "شهر جاودانی" را برای یکصدو یکمین سال پیشگویی می کند,چشم بر هم زدنی بیش نیست.

روح طغیان در آن روند تفکری جان میگیرد که در نقطه ی عزیمت خویش بیهودگی ظاهری این جهان را پذیرفته باشد.تجربه ی بیهودگی جهام مایه ی رنج فرد است.اما,با آغاز یک جنبش طغیانی رنج تجربه ای جمعی-تجربه ی همه ی کسان-می شود.

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Jul 30, 2012 Mariam Okasha rated it liked it

يمكن أن أقول أن الكتاب رائع حرفياً, فأنا استفدتُ منه كثيراً, الكتاب تحدث عن تاريخ التمرد البشري و عرض فكر كامو المجرد عن نماذج من التاريخ الواقعي أو الأسطوري, نماذج لم يتناولها فكر كامو كما تناولها عامة المفكرين و الفلاسفة و سقوها للعامة, الكتاب عبارة عن نموذج تحرري متمرد على كل الأفكار السابقة عن تلك النماذج و معالجة عدمية تمردية للأفكار.
و يمكن أيضاً أن أنعت الكتاب بالممل و المكرر لأن كامو كان يكرر الأفكار ذاتها بطرق مختلفة, و لهذا مللتُ منه كثيراً في النهاية, لكن و إن كرر الفكرة ألف مرة, لن أ ...more

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Mar 27, 2016 Foad Ansari rated it it was amazing · review of another edition

قبلا کتابهای بیگانه و طاعون و چند داستان کوتاه و نمایشنامه از آلبر کامو خوانده بودم ولی هیچ وقت یک اثر فلسفی و نقادانه از او نخوانده ام به فلسفه زیاد علاقه ندارم و زیاد هم چیزی نخواندم.

کتاب عصیانگر تاریخ 300 ساله اروپا و تحولات فکری اروپا و حتی اساطیر یونانی و مسیحیت رو هم مورد بحث قرار میده بیش از 70 درصد نویسندگان مورد اشاره و متفکرانی که کامو درباره ی آنها مینویسد برایم نا آشنا و بیگانه هستند البته از کسانی که میشناسم و کتابهاشون رو خوندم هم کامو نوشته کسانی مثل داستایفسکی و هیتلر و روسو و ما ...more

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Nov 21, 2008 Manny rated it liked it · review of another edition

Shelves: french, linguistics-and-philosophy, life-is-camus

Interesting book, though I also found it challenging to read. I don't know nearly enough about French literature or philosophy. But the basic question he asks is extremely relevant. We hate injustice, and intuitively it seems clearly right to revolt against unjust authority. So why does it nearly always go so wrong when we do so, and end up with an even worse injustice?

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Sep 23, 2007 Michael rated it really liked it · review of another edition

Recommends it for: Thinkers

Shelves: politics-philos-ethics

Oh wow, that was an exciting trip. I feel like I've just spent the last few weeks driving at high speed through the desert in an unsuitable vehicle.
I got lost a few times, misplaced my map, ran out of water and my vehicle broke down almost every day; sometimes I feared that I'd never find my way out of the wilderness (or to the end of the chapter). There were some frightening experiences, a bumpy ride (I feel mentally beaten up) and occasional views of the big picture (more beautiful, breathtaki Oh wow, that was an exciting trip. I feel like I've just spent the last few weeks driving at high speed through the desert in an unsuitable vehicle.
I got lost a few times, misplaced my map, ran out of water and my vehicle broke down almost every day; sometimes I feared that I'd never find my way out of the wilderness (or to the end of the chapter). There were some frightening experiences, a bumpy ride (I feel mentally beaten up) and occasional views of the big picture (more beautiful, breathtaking, scary and profound than I had imagined).

Albert Camus was very worried by the course of Russian Communism when he wrote this book in 1951. Many Western thinkers of the day seemed to be instinctively drawn to communism and the contemporary Russian experience.
Many overlooked the “Terror” and mentally excused the Russian elites authoritarian repression and murder of it's own citizenry.
Camus worked from first principles trying to understand what was so obviously immoral and why the Revolution was so murderous.
We are taken on a tour of Rebellion and Revolution... the thoughts, mental constructs, “principles” and history. We meet key players and thinkers from history. We visit historical revolutions and mull over their aftermaths, comparing and contrasting and trying to comprehend why they comprehensively loose their way and end up oppressing the very people that give them their only legitimacy.

This was not an easy read for me, if I was to try to properly follow Camus' reasoning I had to take side trips to other books and the internet to get a handle on characters and concepts. Camus wrote this at a pretty high level and directed it at the high flying intellectuals of the day, intellectual shorthand that Camus threw onto the page in a sentence took me hours (or days in some cases) to understand.

What did I get from this experience?
Well, it boils down to something that is a great philosophy for life.
If you believe anything so strongly that you want to make others understand, then you will end up oppressing, coercing and murdering. If you believe anything founded on unshakeable principles and follow it to its logical conclusion, then you will end up oppressing, coercing and murdering.
Don't force your world view on others, live morally, don't hurt others, be strong in defence of the weak, if you are strong be gentle, if you are gentle be strong. If it feels wrong then it probably is.

I found this a difficult but worthwhile book. Your mileage may differ. ...more

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Jan 30, 2014 Edward rated it it was amazing · review of another edition

Το δοκίμιο του Camus εκδόθηκε το 1951. Εξήντα τρία χρόνια μετά, διατηρεί ζωντανό τον σφυγμό του. Η κριτική που ασκεί ο Camus στις επαναστατικές επιλογές, που, αδιαφορώντας για την ποδηγέτηση της ελευθερίας του ανθρώπου, κατατείνουν στον ολοκληρωτισμό, είναι οξεία. Υπέρμαχος της ελεύθερης ανθρώπινης υπόστασης, αμφισβητεί την ρητορική ηθικολογία που συγκαλύπτει την πρακτική νομιμοποίηση της βίας, παντί τρόπω. «Ένας σκοπός που προσφεύγει σε άδικα μέσα δεν είναι δίκαιος σκοπός». Απέναντι σε κάθε είδ Το δοκίμιο του Camus εκδόθηκε το 1951. Εξήντα τρία χρόνια μετά, διατηρεί ζωντανό τον σφυγμό του. Η κριτική που ασκεί ο Camus στις επαναστατικές επιλογές, που, αδιαφορώντας για την ποδηγέτηση της ελευθερίας του ανθρώπου, κατατείνουν στον ολοκληρωτισμό, είναι οξεία. Υπέρμαχος της ελεύθερης ανθρώπινης υπόστασης, αμφισβητεί την ρητορική ηθικολογία που συγκαλύπτει την πρακτική νομιμοποίηση της βίας, παντί τρόπω. «Ένας σκοπός που προσφεύγει σε άδικα μέσα δεν είναι δίκαιος σκοπός». Απέναντι σε κάθε είδους μανιχαϊσμό, προτάσσει την καταδίκη της μοναδικής αλήθειας, διατρανώνει την αντίθεσή του σε κάθε είδους δογματισμό και αναδεικνύει την πολυπλοκότητα του κόσμου.

Στο αριστουργηματικό δοκίμιο του Camus, ο αναγνώστης έρχεται σε επαφή με τη φιλοσοφική σκέψη του Friedrich Nietzsche (που επηρέασε τα μέγιστα τον Αλγερινό στοχαστή), του Karl Marx και του Auguste Comte, με την ποιητική λογική του Comte de Lautreamont και του Arthur Rimbaud αλλά και με τα ιδεολογικά ρεύματα του μηδενισμού και της αναρχίας. Από μια άποψη, το βιβλίο λειτουργεί σαν μεγεθυντικός φακός που εστιάζει στα μεγάλα προβλήματα που ενυπάρχουν στην δική μας εποχή, όπου η ρητορική της βίας, ο ευτελισμός της ηθικής ανωτερότητας της κριτικής σκέψης και η συνακόλουθη υποτίμηση της ελευθερίας του ανθρώπου του 21ου αιώνα, αποτελούν τα κύρια χαρακτηριστικά της.

Ο Επαναστατημένος Άνθρωπος που χαρακτηρίστηκε ως «ένα από τα σπουδαιότερα µανιφέστα του ανθρωπισµού» (The Times) σίγουρα δεν είναι ένα εύκολο ανάγνωσμα, και απαιτεί την πλήρη νοητική συνέργεια του αναγνώστη. Ανεξαρτήτως του πως τοποθετεί την ύπαρξη του ο καθένας μας σ’ αυτό τον κόσμο, και της καταγραφής της ιδεολογικής του ταυτότητας, δεν μπορεί παρά να θαυμάσει την λαμπρή οξυδέρκεια του μανιώδους καπνιστή, που το ουμανιστικό του έργο τον κατατάσσει ως έναν από τους μεγαλύτερους υπέρμαχους της ελευθερίας του σύγχρονου ανθρώπου.

«Εάν επιθυμεί να παραμείνει ζωντανός ο επαναστατικός νους πρέπει να επιστρέψει στις πηγές της εξέγερσης και να αντλήσει την έμπνευσή του από το μοναδικό σύστημα σκέψης που παραμένει πιστό στην προέλευσή του, τη σκέψη που αναγνωρίζει τα όρια». Το σημαντικό δοκίμιο του Albert Camus «Ο Επαναστατημένος Άνθρωπος» (L'Homme Révolté) κυκλοφορεί από τις εκδόσεις Πατάκη, σε μια πολύ προσεγμένη έκδοση και κοστίζει 17€. ...more

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Nov 27, 2012 Leonard rated it really liked it · review of another edition

Shelves: philosophy

In The Rebel, Albert Camus, the master of existentialism, analyzed the spirit of rebellion from the French Revolution to the Russian Revolution. The Jacobins, rebelled against King and God and by making their principles divine, introduced the Reign of Terror.
Nihilism went further and eliminated absolute principles and its rise during the second half of the nineteenth century created terrorists who renounced virtue and principles and who rebelled against reality and history by destroying them. F ...more

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Jul 04, 2009 Jim Coughenour rated it really liked it · review of another edition

Shelves: thinkingcap, essaysforautodidacts

I admit – when I first picked up The Rebel in this artful Penguin edition, I was picturing beatniks with berets and cigarettes contesting over existentialist espressos about the absurdity of man and the imperative to resist. Instead I found myself pounding through pages of difficult, beautifully-phrased polemic, never quite sure what was being argued for or against. It's not so much that Camus meanders as that he seems to take a very long, philosophical-historical route to reach the most obvious ...more

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Feb 18, 2008 Matt rated it really liked it · review of another edition

Shelves: social-crit, literary-crit

You know those kinds of books which you read amid the din of everyday life and you eventually finish while the whole time you realize that so much has gone past, gone by, that you can only feel the whoosh of wisdom, ideas and reflections going right over your head?

That's sort of how I feel about this book.

It's the sort of feeling when you are reading more or less the way you usually do- a lot of attention here, too little attention there- and all the while you just know in your bones that you'r ...more

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Dec 30, 2012 Mohammed Yusuf rated it liked it

كامو في الإنسان المتمرد : كامو هنا ليس روائيا بل شخصية فنية تحتمل عدة أبعاد منها الفيلسوف , الناقد , المحقق , المؤرخ , المحلل السياسي والإقتصادي
الفكرة العامة : يدور الكتاب حول فكرة التمرد .. التي في أصلها إنكار لنوع معين من الظلم والعبودية( أنا أتمرد إذا نحن موجودون ) تسير بالمتمرد إلى إبطال هذه القوة المستبدة عليه وهي تحمل بعدا جماعيا في صورتها البعيدة يلبسها كامو ثوب الما ورائية لإنكار القدسية الإلهية والتحول بها إلى الإلحاد ( وموجودون وحدنا ) وإيجاد ديانة الفرد الإنساني الأوحد في صورة الوجود ...more

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Jun 30, 2014 Leila rated it really liked it · review of another edition

صفحه به صفحه این کتاب باید خوند و عمیقا بهش فکر کرد.تو این کتاب کامو دیگه مثل قبلا یک داستان روایت نمیکنه،مقاله فلسفی هست در سه بخش عصیانگر متافیزیکی و تاریخی و هنر .تو این کتاب عصیان رو در مقابل نیست انگاری قرار میده و روح عصیانگری رو میبره تو قالب یک انقلابی یک هنرمند و مکتب ها و نظریه های سایر فیلسوف ها رو مورد بحث قرار میده که چطور یک انسان طاغی میتونه با سرکشی و روحیه عصیانگریش آبادی و خرابی به بار بیاره .خیلی جاها تو کتاب مثل قسمت تاریخی و فلسفی واقعا نیاز داره که از قبل با شخصیت ها آشنایی ...more

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Sep 30, 2013 Brittany Binowski rated it really liked it · review of another edition

Skip the 150 pages in the middle of the book. Just read the beginning and the end. The background and history is long-winded and irrelevant, but the takeaways are golden.

Here's what I got from it:

-The next great war is that between the artists and the conquerors. We don't know who will win, we just know that one of them will win.

-The problem with conquerors is that they can destroy, but they can't create. The problem with artists is that they can create, but they can't destroy. The victor, or th ...more

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Apr 01, 2012 Mohamadreza Rahnama rated it really liked it · review of another edition

آزادی مطلق، عدالت را به سخره می گیرد. عدالت مطلق، آزادی را انکار می کند. برای اینکه بتوان به نتیجه رسید، این هر دو، باید محدودیت های خود را در بطن دیگری بیابند.

فرد ممکن است این گونه بیاندیشد که دوره زمانی که در آن 70 میلیون انسان نابود شده، اسیر شده یا کشته شده اند، باید فورا و بی درنگ محکوم شود. اما با این وجود، دلیل آن باید که درک و شناخته شود.

هر ایدئولوژی، در تضاد با روانشناسی انسان است.

هر نوع سرکشی، دلالت بر نوعی سازگاری و وحدت دارد.

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May 15, 2016 foteini_dl rated it liked it · review of another edition

Shelves: classics

Ένα τέτοιο δοκίμιο δεν μπορεί να σχολιαστεί (θεωρώ) εδώ. Απαιτείται συζήτηση πρόσωπο με πρόσωπο. Το μόνο που μπορώ να πω, είναι ότι αξίζει να διαβαστεί. Έχει πάρα πολλά στοιχεία (άλλα με τα οποία θα ταυτιστεί κανείς και άλλα θα τα απορρίψει), τα οποία δίνουν τροφή για σκέψη και για συζήτηση.

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Mar 10, 2016 COME_TO_THE_DARK_SIDE rated it liked it · review of another edition

Shelves: philosophy, spanish, non-fiction

Léelo, o no lo leas. En realidad no importa demasiado.

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Mar 02, 2013 A.J. rated it liked it · review of another edition

Shelves: religion-philosophy

On page 303 of Albert Camus's windy, long-form essay on the nature of rebellion, the failures of religion, Nihilism and Marxism, he approaches the point:

"Man can master in himself everything that should be mastered. He should rectify in creation everything that can be rectified. And after he has done so, children will still die unjustly even in a perfect society. Even by his greatest effort man can only propose to diminish arithmetically the sufferings of the world. But the injustice and the su On page 303 of Albert Camus's windy, long-form essay on the nature of rebellion, the failures of religion, Nihilism and Marxism, he approaches the point:

"Man can master in himself everything that should be mastered. He should rectify in creation everything that can be rectified. And after he has done so, children will still die unjustly even in a perfect society. Even by his greatest effort man can only propose to diminish arithmetically the sufferings of the world. But the injustice and the suffering of the world will remain and, no matter how limited they are, they will not cease to be an outrage. Dimitri Karamazov's cry of 'Why?' will continue to resound; art and rebellion will die only with the last man."

My gripe with this book has less to do with any specific disagreement with its content than an inability to justify why Camus needed three hundred pages to state the obvious. I'm aware the danger of this critique lurks in anachronism or an under appreciation for philosophy in general. For me, the mark of genius is not only the possession of knowledge, though that's a part of it. It's the ability to transmit that knowledge in a way that illuminates something about the universe––and to do it in a coherent, timely fashion (i.e. utility). I'll bet students working on an MA in philosophy might get some miles out of this. For the rest of us, try a Kindle Single.

As I waded section to section, it usually felt like I understood the basic point. How the sprawling asides fit together is anyone's guess; Camus has much love for the trees but very little for the forest. He will rarely if ever reiterate a point, or demonstrate how it in conjunction with a previous subject advances his thesis. This kind of obfuscation is typical of academic writing, a mutated subset of Standard English someone (I think it might have been David Foster Wallace, or if not, it should have been) called Academicese. You'll be hanging on to the bloated prose by your fingernails when all of the sudden you'll hit a sinkhole like:

"A revolutionary action which wishes to be coherent in terms of its origins should be embodied in an active consent to the relative. It would express fidelity to the human condition. Uncompromising as to its means, it would accept an approximation as far as its ends are concerned and, so that the approximation should become more and more accurately defined, it would allow absolute freedom of speech. Thus it would preserve the common existence that justifies its insurrection." -The Rebel 290

What, if anything, the above passage is meant to convey is, as before, anyone's guess. And if there is some enlightened soul out there who can offer a simple explanation, please do, but expect my ready reply: "Why didn't Camus say that?"

I have a soft spot for absurdism but a very limited understanding of Camus, which in spite of everything I hope to fix. In fairness, there are some very profound moments in this work, mostly when Al lets himself go a little and serves his philosophizing with a side of the transcendent. These occasional moments of illumination are almost worth the slog.

"The world is divine because the world is inconsequential. That is why art alone, by being equally inconsequential, is capable of grasping it. It is impossible to give a clear account of the world, but art can teach us to reproduce it––just as the world reproduces itself in the course of its eternal gyrations. The primordial sea indefatigably repeats the same words and casts up the same astonished beings on the same seashore. But at least he who consents to his own return and to the return of all things, who becomes and echo and an exalted echo, participates in the divinity of the world." -The Rebel 73

...more

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Dec 03, 2016 Yousef Nabil rated it really liked it

أعتقد إنه من أفضل وأروع الكتب التي تتحدث عن موضوع التمرد وتحليله في الفلسفة والتاريخ الغربيين، وأعتقد أيضًا أن المترجم بذل مجهود غير عادي، في الوقت اللي صدر فيه الكتاب بترجمة أخرى سيئة للغاية لا يمكن فهم شيء منها.
لي ملاحظتين:
كامو في استعراضه وتحليله لفكر التمرد في الحضارة الغربية كان جيدًا ودقيقًا جدًا، وصاحب بصيرة هائلة، إلا أن التحليل التاريخي القائم على الفلسفة فقط قد تعوزه الدقة، بمعنى أن الثورات وحركات العصيان والتمرد لا تحركها الأفكار فقط، بل الظروف الاجتماعية والاقصتادية في الأساس، وهو أه أعتقد إنه من أفضل وأروع الكتب التي تتحدث عن موضوع التمرد وتحليله في الفلسفة والتاريخ الغربيين، وأعتقد أيضًا أن المترجم بذل مجهود غير عادي، في الوقت اللي صدر فيه الكتاب بترجمة أخرى سيئة للغاية لا يمكن فهم شيء منها.
لي ملاحظتين:
كامو في استعراضه وتحليله لفكر التمرد في الحضارة الغربية كان جيدًا ودقيقًا جدًا، وصاحب بصيرة هائلة، إلا أن التحليل التاريخي القائم على الفلسفة فقط قد تعوزه الدقة، بمعنى أن الثورات وحركات العصيان والتمرد لا تحركها الأفكار فقط، بل الظروف الاجتماعية والاقصتادية في الأساس، وهو أهمل هذا البعد قليلا بحيث صوَّر لنا التاريخ قائم على الفلسفة وحدها. أحيانًا التنظير بيتبع الواقع، لا الواقع يتبع التنظير.

الملاحظة الأخرى إنه على الرغم من دقته وقوة بصيرته في تحليل التمرد في الفكر الغربي، إلا أن المشروع الذي يقدمه في نهاية الكتاب ملفق تمامًا. كان يستعرض التمرد طوال الكتاب وكيف ينتقل من العدمية إلى إنكار الإله والحياة إلى تإليه الإنسان إلى الإرهاب، وهو في نهاية الكتاب يحاول إسناد التمرد إلى الغنسانية مع إنكار تأليه الإنسان الذي يؤدي إلى الإرهاب، بمعنى إن التمرد عندما يكون ضد الإله يضع الإنسان نفسه مكان الإله ومن ثم يكون لديه الحق في القتل من أجل تحقيق هدف معين. يصر كامو على إنكار الدين والحياة الأخرى بالطبع، ومع ذلك ينكر تإليه الإنسان، وأنا أعتقد إنه لم ينجح في ذلك. تأليه الإنسان هو النتيجة الطبيعية للتمرد والعبث، ودون فكرة الحياة الأخرى لا يمكن مواجهة العبث مطلقًا بأية طريقة. ...more

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Sep 05, 2007 Jen rated it liked it · review of another edition

this was way harder to read than it should have been for someone who a] actually likes camus, b] is fascinated by social movement theory, and c] has nothing to do on the train but read. however, i found myself putting it down to stare out the window far too often to say i really enjoyed it.

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About Albert Camus

Albert Camus (1913-1960) was a representative of non-metropolitan French literature. His origin in Algeria and his experiences there in the thirties were dominating influences in his thought and work. Of semi-proletarian parents, early attached to intellectual circles of strongly revolutionary tendencies, with a deep interest in philosophy (only chance prevented him from pursuing a university care Albert Camus (1913-1960) was a representative of non-metropolitan French literature. His origin in Algeria and his experiences there in the thirties were dominating influences in his thought and work. Of semi-proletarian parents, early attached to intellectual circles of strongly revolutionary tendencies, with a deep interest in philosophy (only chance prevented him from pursuing a university career in that field), he came to France at the age of twenty-five. The man and the times met: Camus joined the resistance movement during the occupation and after the liberation was a columnist for the newspaper Combat. But his journalistic activities had been chiefly a response to the demands of the time; in 1947 Camus retired from political journalism and, besides writing his fiction and essays, was very active in the theatre as producer and playwright (e.g., Caligula, 1944). He also adapted plays by Calderon, Lope de Vega, Dino Buzzati, and Faulkner's Requiem for a Nun. His love for the theatre may be traced back to his membership in L'Equipe, an Algerian theatre group, whose "collective creation" Révolte dans les Asturies (1934) was banned for political reasons.

The essay Le Mythe de Sisyphe (The Myth of Sisyphus), 1942, expounds Camus's notion of the absurd and of its acceptance with "the total absence of hope, which has nothing to do with despair, a continual refusal, which must not be confused with renouncement - and a conscious dissatisfaction". Meursault, central character of L'Étranger (The Stranger), 1942, illustrates much of this essay: man as the nauseated victim of the absurd orthodoxy of habit, later - when the young killer faces execution - tempted by despair, hope, and salvation. Dr. Rieux of La Peste (The Plague), 1947, who tirelessly attends the plague-stricken citizens of Oran, enacts the revolt against a world of the absurd and of injustice, and confirms Camus's words: "We refuse to despair of mankind. Without having the unreasonable ambition to save men, we still want to serve them". Other well-known works of Camus are La Chute (The Fall), 1956, and L'Exil et le royaume (Exile and the Kingdom), 1957. His austere search for moral order found its aesthetic correlative in the classicism of his art. He was a stylist of great purity and intense concentration and rationality. ...more

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“Every act of rebellion expresses a nostalgia for innocence and an appeal to the essence of being.” — 615 likes

“If we believe in nothing, if nothing has any meaning and if we can affirm no values whatsoever, then everything is possible and nothing has any importance.” — 168 likes

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