The Rebel ISBN=9780141182018 pmlz 电子版 pdf docx 网盘 kindle azw3 下载

The Rebel is Camus’s ‘attempt to understand the time I live in’

and a brilliant essay on the nature of human revolt. Published in

1951, it makes a daring critique of communism – how it had gone

wrong behind the Iron Curtain and the resulting totalitarian

regimes. It questions two events held sacred by the left wing – the

French Revolution of 1789 and the Russian Revolution of 1917 – that

had resulted, he believed, in terrorism as a political instrument.

In this towering intellectual document, Camus argues that hope for

the future lies in revolt, which unlike revolution is a spontaneous

response to injustice and a chance to achieve change without giving

up collective and intellectual freedom.

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Albert Camus was born in Algeria in 1913. His childhood was

poor, although not unhappy. He studied philosophy at the University

of Algiers, and became a journalist as well as organizing the

Thé?tre de l'équipe, a young avant-garde dramatic group. His early

essays were collected in L'Envers et l'endroit (The Wrong Side and

the Right Side) and Noces (Nuptials). He went to Paris, where he

worked on the newspaper Paris Soir before returning to Algeria. His

play, Caligula, appeared in 1939. His first two important books,

L'Etranger (The Outsider) and the long essay Le Mythe de Sisyphe

(The Myth of Sisyphus), were published when he returned to Paris.

After the occupation of France by the Germans in 1941, Camus became

one of the intellectual leaders of the Resistance movement. He

edited and contributed to the underground newspaper Combat, which

he had helped to found. After the war he devoted himself to writing

and established an international reputation with such books as La

Peste, (The Plague; 1947), Les Justes, (The Just; 1949) and La

Chute (The Fall; 1956).

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在审视马克思主义失败之前，恰恰必须指出正是伦理要求构成马克思的真正伟大。马克思把劳动及其不公正的衰退和深切的尊严置于自己思考的中心。他奋起反对把劳动浓缩为商品，进而反对把劳动者视为物品。他提醒特权者时指出他们的特权不是天赋神权，他们的财产不是永恒的权利。马克思使那些特权者心虚，无权心安理得拥有财富，以无与伦比的深刻性暴露：一个阶级的罪恶不在于拥有多大的权力，而在于利用权力为一个平庸且无正派的骨气的社会服务。我们之所以感恩于他的这个思想，这与我们对时代失望有关，但这种失望比一切希望好得多：当劳动已经成一种衰退，那就谈不上生命了，尽管劳动覆盖生活的全部时间。不管这种社会如何吹嘘，谁能安心睡觉呢？明明知道往后这个社会从千百万心若死灰的劳动者身上获取平庸的享乐时，谁能心安理得呢？马克思为劳动者诉求真正的财富，不是金钱财富，而是赋闲和创造的权利，排除种种表象，他是在要求提高人的质量。就这样，人们可以坚定地说，他决不想把人的价值贬得更低，因为有人正以马克思的名义硬说他把世人看扁了。马克思有句名言：“一个需要不正当手段的目的，不是一个正当的目的。”

彼此相爱的人，如朋友、情人，都知道爱不是一闪即逝的，而是为了最终的相互认识与和解而在黑暗中进行的长期而痛苦的斗争。如果说历史上的美德由于表现出耐心而为人所认识，真正的爱情与仇恨有同样的耐心。

我们希望爱情永存，但晓得它不会永存。即使出于奇迹爱在整个一生中持续存在，它仍然是不圆满的。我们想让爱永存，这种需要永远不会满足，此时，如果晓得世上的痛苦是永恒的，我们将会更好地理解这种痛苦。似乎伟大的灵魂有时更为惊恐的不是痛苦，而是痛苦不会持久。由于缺少持久的幸福，漫长的痛苦可能会成为命运。然而不是如此，对我们最剧烈的折磨有一天会停止。在经历过那么多失望之后，一个早上，一个难以抑制的渴望生活的愿望向我们宣布，一切都已结束，痛苦与幸福一样都没有意义。人们渴望拥有，这不过是想持久生活下去的另一种形式。正是这种渴望引起了对爱情软弱无力的妄想。没有一个生命，即使是我们最热爱的而他又最热爱我们，能永远为我们拥有。完全拥有一个生命，而人在一生中始终心心相印，忠贞不渝，这种要求是不可能的。对拥有的追求是难以满足的，在爱情消逝后仍会存在。于是，爱就是使爱的人耗尽心血。

……基督来到世上要解决两个主要问题：恶与死亡。这也正是反抗面对的问题。

民众软弱无力时，规则则趋于名存实亡，压迫便猖獗起来。这样，有罪的是民众，而非权力，因为权力的原则是没问题的。如此极端与血淋淋的矛盾只能由更加极端的逻辑加以解决，并在沉默与死亡中接受这些原则。

反抗不创造任何东西，表面上看来是否定之物，其实它表现了人身上始终应该捍卫的东西，因而十足地成为肯定之物。

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The Rebel is Camuss attempt to understand the time I live in and a brilliant essay on the nature of human revolt. Published in 1951, it makes a daring critique of communism how it had gone wrong behind the Iron Curtain and the resulting totalitarian regimes. It questions two events held sacred by the left wing the French Revolution of 1789 and the Russian Revolution of 1917 that had resulted, he believed, in terrorism as a political instrument. In this towering intellectual document, Camus argues that hope for the future lies in revolt, which unlike revolution is a spontaneous response to injustice and a chance to achieve change without giving up collective and intellectual freedom.