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I felt as though I was partly unlearning what i had never learned and yet knew so well: I mean, how to live.
Albert Camus
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To live is in itself a value judgment. To breathe is to judge.
Albert Camus
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Knowing whether or not one can live without appeal is all that interests me.
Albert Camus
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Poor people's memory is less nourished than that of the rich; it has fewer landmarks in space because they seldom leave the place where they live, and fewer reference points in time…Of course, there is the memory of the heart that they say is the surest kind, but the heart wears out with sorrow and labour, it forgets sooner under the weight of fatigue.
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How hard it must be to live only with what one knows and what one remembers, cut off from what one hopes for!
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"My field," said Goethe, "is time." That is indeed the absurd speech. What, in fact, is the Absurd Man? He who, without negating it, does nothing for the eternal. Not that nostalgia is foreign to him. But he prefers his courage and his reasoning. The first teaches him to live without appeal and to get along with what he has; the second informs him of his limits. Assured of his temporally limited freedom, of his revolt devoid of future, and of his mortal consciousness, he lives out his adventure within the span of his lifetime.
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A stranger to myself and to the world, armed solely with a thought that negates itself as soon as it asserts, what is this condition in which I can have peace only by refusing to know and to live, in which the appetite for conquest bumps into walls that defy its assaults?
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It is the failing of a certain literature to believe that life is tragic because it is wretched.
Life can be magnificent and overwhelming — that is its whole tragedy. Without beauty, love, or danger it would be almost easy to live. And M. Sartre's hero does not perhaps give us the real meaning of his anguish when he insists on those aspects of man he finds repugnant, instead of basing his reasons for despair on certain of man's signs of greatness.
The realization that life is absurd cannot be an end, but only a beginning. This is a truth nearly all great minds have taken as their starting point. It is not this discovery that is interesting, but the consequences and rules of action drawn from it.
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They hurt each other without wanting to, just because each represented to the others the cruel and demanding necessity of their lives.
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In fact, it comes to this: nobody is capable of really thinking about anyone, even in the worst calamity. For really to think about someone means thinking about that person every minute of the day, without letting one's thoughts be diverted by anything- by meals, by a fly that settles on one's cheek, by household duties, or by a sudden itch somewhere. But there are always flies and itches. That's why life is difficult to live.
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It takes time to live. Like any work of art, life needs to be thought about.
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Instead of killing and dying in order to produce the being that we are not, we have to live and let live in order to create what we are.
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From Pandora's Box, where all the ills of humanity swarmed, the Greeks drew out hope after all the others, as the most dreadful of all. I know no more stirring symbol; for, contrary to the general belief, hope equals resignation. And to live is not to resign oneself.
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Man wants to live, but it is useless to hope that this desire will dictate all his actions.
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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 strong enough to find the words befitting it. Thus he and his mother would always love each other silently. And one day she—or he—would die, without ever, all their lives long, having gone farther than this by way of making their affection known.
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We know, and what we really know, practical assent and simulated ignorance... allows us to live with ideas which, if we truly put them to the test, ought to upset our whole life.
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I spent a long time looking at faces, drinking in smiles. Am I happy or unhappy? It's not a very important question. I live with such frenzied intensity. Things and people are waiting for me, and doubtless I am waiting for them and desiring them with all my strength and sadness. But, here, I earn the right to be alive by silence and by secrecy. The miracle of not having to talk about oneself.
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I do not want to found anything on the incomprehensible. I want to know whether I can live with what I know and with that alone.
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The direction of the world overwhelms me at this time. In the long run, all the continents (yellow, black and brown) will spill over onto Old Europe. They are hundreds and hundreds of millions. They are hungry and they are not afraid to die. We no longer know how to die or how to kill. We could preach, but Europe believes in nothing. So, we must wait for the year 1000 or a miracle. For my part, I find it harder and harder to live before a wall.
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Then we understand that rebellion cannot exist without a strange form of love. Those who find no rest in God or in history are condemned to live for those who, like themselves, cannot live; in fact, for the humiliated.
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What more ghastly image can be called up than that of a man betrayed by his body who, simply because he did not die in time, lives out the comedy while awaiting the end, face to face with that God he does not adore, serving him as he served life, kneeling before a void and arms outstretched toward a heaven without eloquence that he knows to be also without depth?
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The world I live in is loathsome to me, but I feel one with the men who suffer in it
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To lose one's life is no great matter; when the time comes I'll have the courage to lose mine. But what's intolerable is to see one's life being drained of meaning, to be told there's no reason for existing. A man can't live without some reason for living.
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Truth is mysterious, elusive, always to be conquered. Liberty is dangerous, as hard to live with as it is elating. We must march toward these two goals, painfully but resolutely, certain in advance of our failings on so long a road.
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From the moment absurdity is recognized, it becomes a passion, the most harrowing of all. But whether or not one can live with one's passions, whether or not one can accept their law, which is to burn the heart they simultaneously exalt - that is the whole question.
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Thus each of us had to be content to live only for the day, alone under the vast indifference of the sky.
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He realized now that to be afraid of this death he was staring at with animal terror meant to be afraid of life. Fear of dying justified a limitless attachment to what is alive in man. And all those who had not made the gestures necessary to live their lives, all those who feared and exalted impotence — they were afraid of death because of the sanction it gave to a life in which they had not been involved. They had not lived enough, never having lived at all.
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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.
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Time will prolong time, and life will serve life. In this field that is both limited and bulging with possibilities, everything to himself, except his lucidity, seems unforeseeable to him. What rule, then, could emanate from that unreasonable order? The only truth that might seem instructive to him is not formal: it comes to life and unfolds in men. The absurd mind cannot so much expect ethical rules at the end of its reasoning as, rather, illustrations and the breath of human lives.
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Thus, too, they came to know the incorrigible sorrow of all prisoners and exiles, which is to live in company with a memory that serves no purpose.
Albert Camus
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Quote of the day
Nobody ever did anything very foolish except from some strong principle.
William Lamb, 2nd Viscount Melbourne
Albert Camus
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Born:
November 7, 1913
Died:
January 4, 1960
(aged 46)
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