https://aeon.co/ideas/how-camus-and-sartre-split-up-over-the-question-of-how-to-be-free
How did the existentialist philosophers and friends Camus and Sartre diverge over the question of how to be free? The article explores their different views on revolution, violence, and communism, and how they reflected the political crises of the postwar era.
https://www.thelivingphilosophy.com/camus-vs-sartre/
How did two friends and literary giants become enemies over politics and philosophy? Learn about the origins, causes and consequences of the famous feud between Albert Camus and Jean-Paul Sartre in postwar France.
https://www.openculture.com/2022/05/jean-paul-sartre-albert-camus-their-friendship-and-the-bitter-feud-that-ended-it.html
The book provoked Sartre, a doctrinaire Marxist, who had issued what Camus considered feeble defenses for Joseph Stalin's purges and gulags. A series of scathing reviews and angry ripostes followed. The personal tone of these attacks chilled what little warmth remained between them.
https://plato.stanford.edu/entries/camus/
Albert Camus (1913-1960) was a journalist, editor and editorialist, playwright and director, novelist and author of short stories, political essayist and activist—and, although he more than once denied it, a philosopher. He ignored or opposed systematic philosophy, had little faith in rationalism, asserted rather than argued many of his
https://press.uchicago.edu/Misc/Chicago/027961.html
In November, Camus moved to Paris to start working as a reader for his (and Sartre's) publisher, Gallimard, and their friendship began in earnest. At their first get-together at the Café Flore—where Sartre and Beauvoir worked, kept warm, ate, and socialized—the three started off awkwardly.
https://www.newyorker.com/magazine/2012/04/09/facing-history
Camus moved toward a break with Sartre, and Sartre's magazine, Les Temps Modernes, in 1951, after the publication of his "L'Homme Révolté," called in English, a little misleadingly
https://academic.oup.com/book/28427/chapter/228893469
When Camus's The Stranger and The Myth of Sisyphus were published in 1942, Jean-Paul Sartre was already an established author. But Camus and Sartre had not yet met. Part of Sartre's claim to fame arose from the 1938 publication of his first novel, Nausea, in which a teacher in a provincial city experiences intense moments of existential doubt upon staring at the roots of a tree.
https://www.jstor.org/stable/48586968
Sartre, Camus and a Marxism for the 21st Century D AVID SCHWEIKART Abstract: In 1952 Albert Camus wrote a caustic letter to Les Temps Modernes in response to the journal s negative review of The Rebel, addressed, not to the author of the review, but to M. Le Directeur, i.e. to Sartre. Sartre s response published in the journal ended their
https://www.cambridge.org/core/books/albert-camus/camus-and-sartre/D94039E07DCFFFB8C0B3377FC9E0E3B9
The "revolted soul". By the time Camus and Sartre were formally introduced in 1943, they were already familiar with, and had publicly expressed measured admiration for, each other's works. In 1938 and 1939 Camus had quite favourably reviewed Sartre's Nausea and The Wall ( SEN: 167-72; E: 1417-22). In 1943 Sartre wrote favourably of The
https://www.foreignaffairs.com/reviews/capsule-review/2005-01-01/camus-and-sartre-story-friendship-and-quarrel-ended-it
At first, Camus and Sartre were close friends united by common experience in the Resistance, promoting social change while evincing a clear-eyed determination to face the ethical and political dilemmas of a somber universe. The great issue that began to divide them in the 1950s was communism, and the 1952 publication of Camus' The Rebel led to
https://www.commentary.org/articles/algis-valiunas/sartre-vs-camus/
A review of a book about the famous political dispute between the existentialist philosophers and writers Jean-Paul Sartre and Albert Camus. The reviewer argues that Camus was the better man and the more authentic existentialist, while Sartre was the more intelligent but also the more ideological and dogmatic.
https://brill.com/abstract/book/edcoll/9789004419247/BP000013.xml
Part 1 ends with an extended consideration of Camus' longstanding friendship, then enmity, with Jean-Paul Sartre. David Sprintzen here does not however deal extensively with the famous 1952 debate between the two men in Les Temps modernes. The chapter instead introduces us to the important differences between the philosophers by reference to the complexities of Camus's 1956 novella The Fall.
https://www.youtube.com/watch?v=sxmIZnJTjDU
The friendship of Camus and Sartre went from bromance to bitter hatred. The two giants of 20th-century philosophy first became friends during WW2 but the fri
https://bigthink.com/thinking/camus-and-sartre/
Camus and Sartre thought of them as shackled to their labour and shorn of their humanity. In order to free them, new political systems must be constructed. In October 1951, Camus published The Rebel .
https://academic.oup.com/book/36022/chapter/313080988
Camus and Sartre wrote at a traumatic and difficult time in modern history and contemporary philosophy: just before, during, and after the Second World War, the Nazi occupation of France, the horrors of Stalinism, and the incipient Algerian war. The atmosphere in Europe was poisonous. Cities were in ruins, populations were humiliated, and the
https://www.amazon.com/Camus-Sartre-Story-Friendship-Quarrel/dp/0226000249
As Camus, then Sartre adopted the mantle of public spokesperson for his side, a historic showdown seemed inevitable. Sartre embraced violence as a path to change and Camus sharply opposed it, leading to a bitter and very public falling out in 1952. They never spoke again, although they continued to disagree, in code, until Camus's death in 1960.
https://archive.org/details/sartrecamushisto0000unse
Sartre, Jean-Paul, 1905-1980; Camus, Albert, 1913-1960; Sprintzen, David; Van den Hoven, Adrian, 1939- Autocrop_version ..14_books-20220331-.2 Bookplateleaf 0002 Boxid IA40801615 Camera Sony Alpha-A6300 (Control) Collection_set printdisabled External-identifier
https://quod.lib.umich.edu/p/phimp/3521354.0021.032/1
For Sartre, there is only relative, local absurdity; for Camus, the absurd is universal and absolute. I show how their different understandings of the absurd led to Sartre's misreading of The Stranger; he misses its main mechanism for generating the feeling of the absurd because he reads the novel through his own conception.
https://plato.stanford.edu/archivES/FALL2017/Entries/camus/
Albert Camus (1913-1960) was a journalist, editor and editorialist, playwright and director, novelist and author of short stories, political essayist and activist—and, although he more than once denied it, a philosopher. He ignored or opposed systematic philosophy, had little faith in rationalism, asserted rather than argued many of his
https://books.google.com/books/about/Sartre_and_Camus.html?id=QTIQAQAAIAAJ
In 1952, Jean-Paul Sartre engaged Albert Camus in a celebrated and bitter public confrontation that had wide-ranging cultural significance. The year before, Camus had challenged the prevailing political wisdom in his renowned work, The Rebel. In response he was attacked in print, first by Francis Jeanson writing in Les Temps Modernes, a journal edited by Sartre, and then by Sartre himself.
https://medium.com/serious-philosophy/sartre-on-camus-b7f093d0761e
The absurd, in Camus, without the aid of Sartre's penetrating mind, can be quite the difficult concept to understand — and yet it seems precise in a way, like it is utilized under different
https://plato.stanford.edu/entries/existentialism/
Beyond the plays, short stories, and novels by French luminaries like Sartre, Beauvoir, and Camus, there were Parisian writers such as Jean Genet and André Gide, the Russian novelists Leo Tolstoy and Fyodor Dostoevsky, the work of Norwegian authors such as Henrik Ibsen and Knut Hamsun, and the German-language iconoclasts Franz Kafka and Rainer
https://archive.nytimes.com/opinionator.blogs.nytimes.com/2012/07/14/sartre-and-camus-in-new-york/
Sartre and Camus in New York. The Stone is a forum for contemporary philosophers and other thinkers on issues both timely and timeless. In December 1944, Albert Camus, then editor of Combat, the main newspaper of the French Resistance, made Jean-Paul Sartre an offer he couldn't refuse: the job of American correspondent.
https://www.thenation.com/article/society/frantz-fanon-rebels-clinic/
Airlifting Fanon from the purgatory of New Left nostalgia, Shatz instead puts him in conversation with Sartre, Albert Camus, V.S. Naipaul, and countless other literary figures.