Albert Camus’ Philosophy of Love

Author(s):  
Paul G. Neiman
1998 ◽  
Vol 48 (2) ◽  
pp. 257 ◽  
Author(s):  
Cheung Chan-fai
Keyword(s):  

2013 ◽  
Vol 87 (2) ◽  
pp. 33-45
Author(s):  
Laura Klein
Keyword(s):  

2020 ◽  
Vol 4 (1) ◽  
pp. 84-95
Author(s):  
Esther Sánchez-Pardo

AbstractIn Sisyphus Outdone (2012), Nathanaël’s particular tribute to Albert Camus’ The Myth of Sisyphus (1942), the reader faces a challenging hybrid text in which the verbal and visual dimensions intermingle to produce an idiosyncratic type of narrative. Fragmentary, elliptical, a web of quotations, dictums, and meditations on the difficult condition of the individual in the current image-saturated scenario of the first decades of the 21st century, the text manages to propose a rigorous reflection upon crucial aspects of representation from History and temporality, to the Subject now, photography, catastrophe theory, architecture, failure and translation, among the most salient. Sisyphus, I suggest, exhibits a strategic photopoetics which operates as a self-reflective mechanism contributing to the persistence of an impermanent liminal subject and to the (re)production of textuality and the proliferation of voices against silence.


2001 ◽  
Vol 96 (1) ◽  
pp. 201
Author(s):  
Mark Orme
Keyword(s):  

2014 ◽  
Vol 26 (3) ◽  
pp. 215-238
Author(s):  
Anna A. Berman

AbstractWhen Sergei Prokofiev chose to adaptWar and Peacefor the Soviet opera stage in the 1940s, he faced both operatic conventions and Soviet ideological demands that ran counter to the philosophy and structure of Tolstoy’s sprawling masterpiece. Prokofiev’s early decision to split his opera intoPeaceandWar, making the first a romantic love story of individuals and the second a collective story of the people’s love for Mother Russia, marked a major divergence from Tolstoy. This article explores how Prokofiev reworked Tolstoy’s philosophy of love and human connection to make his opera acceptable for the Soviet stage. Moving away from Tolstoy’s family ideal inPeace, with its basis on intimate sibling bonds, Prokofiev shifted the family toWar, turning it into a national Russian family of Father Kutuzov, Mother Russia and their children – the Russian people. The opera uses choral glorification of these heroic parents to foster on a national scale the type of intimacy Tolstoy had advocated in the home.


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