2010
DOI: 10.1353/mln.2010.0007
|View full text |Cite
|
Sign up to set email alerts
|

From Guilt to Shame: Albert Camus and Literature's Ethical Response to Politics

Help me understand this report

Search citation statements

Order By: Relevance

Paper Sections

Select...
1
1

Citation Types

0
3
0

Year Published

2013
2013
2022
2022

Publication Types

Select...
5
1

Relationship

2
4

Authors

Journals

citations
Cited by 10 publications
(3 citation statements)
references
References 8 publications
0
3
0
Order By: Relevance
“…Adrienne intentionally embraces shame as a reflective mode that spurs improvement. She does so for “the next case:” not for solipsistic ends 62 but to serve others better. Adrienne's improvised version of reflexive and responsive ethics 63,64 remakes shame‐like feelings into her own philosophy of practice.…”
Section: Resultsmentioning
confidence: 99%
“…Adrienne intentionally embraces shame as a reflective mode that spurs improvement. She does so for “the next case:” not for solipsistic ends 62 but to serve others better. Adrienne's improvised version of reflexive and responsive ethics 63,64 remakes shame‐like feelings into her own philosophy of practice.…”
Section: Resultsmentioning
confidence: 99%
“…29 although the dispute between camus and sartre regarding engagement and action took the form of a political argument over history, justice, and rebellion, literature, as i detail elsewhere, became ever more essential as a platform in camus's continuing disagreement with sartre. 30 as had Blanchot and Barthes, camus remained involved politically throughout the algerian war. He brought low-profile interventionsmostly in defense of individual algerian rebels-even after his formal retreat from public involvement in matters regarding algeria.…”
Section: IVmentioning
confidence: 99%
“…These fictional reactions to Sartre presented a critique of direct literary representation and the self-involved discourse of action in favour of dialogue, empty memory and shifts in characters' perspectives. Looking for a principle that would neutralize violence − both the violence of self-assured action and the violence of direct, and hence one-sided, literary representation − in these stories Camus, as I have shown elsewhere (Just, 2010a;2010b), offered an argument for a political appropriation of the behavioural principle of shame, because shame, according to him, could deactivate violence and secure a provisional sense of commonality among war-stricken peoples. As an alternative to guilt, which Camus saw as a mechanism that perpetuated the violent logic of self-involvement, the inter-subjective principle of shame was inseparable from dialogue.…”
mentioning
confidence: 98%