We live in a society of fear , a company whose mission is to make people desperate, and was based on lies. suffocate crushed by "those who are convinced that they are absolutely right" and these extremists on both sides, tragically sinking humanity. There is no doubt that these reflections fit well with our present situation, living in an Orwellian sort of paradise, besieged as we are fear of diversity and the resurgence of the ideology, albeit in disguise, who returns to preach absolute truths. Yet they are phrases that Albert Camus wrote in the late forties, thinking of a world that history books tell us to be very different from, light years away from our post-modern pleasure-seeking and paranoid. These are phrases that, taken from the film - indeed slight - the time that separates them from us, forcing us to reflect on how little has changed about how little there is released, about what still stands is the lesson of Camus. And its more radical and political lesson deals with a paper released by the publisher of the libertarian types Eleuthera, edited by journalist and writer Vittorio Giacopini that recalls the reader's political writings of the Nobel Prize in Oran and raises, unequivocally, its call to revolt.
"I so we are facing," he insists, through various texts of Camus appeared in the decade 1946-1956 as the search for truth is probably the most subversive act you can imagine. It does so with a clear interpretation of surprising clarity and adherence to the reality in which we live. Camus speaks of the fear that surrounds us ("The long dialogue between the men - wrote in 1946 - has now stopped. And, of course, a man who can not convince a man that is scary") and accurately describes the return of "absolute ideas and no shades of messianism." The war on relativism, considered by some to be the principle of all evil, the worries related to international terrorism and the economic situation, the re-emergence of authoritarian states in the global scene today, as then the trap of the rejection of dialogue is just around the corner. "For anyone who can live - are still words of Camus - only through dialogue and friendship of men, this silence is the end of the world." And at the end of the world, man, if only for defense and survival instinct, opposed his revolt. "All of them - writes Camus - believe that their truth is suitable to make the happiness of mankind. Then, however, the conjunction of good will produce this hellish world in which people are still killed, harassed, deported, which is preparing for war and it is impossible to say one word without being immediately betrayed or insulted. " The rebellion, intellectual and humanistic Camus lies in the enormous courage to utter the "word".
rebel in the name of humanity, therefore, to give vent to that in "The Man in Revolt" Camus called "the movement of life itself" that "can not be denied without giving up living." It 'a revolt vitalistic and vital He speaks of "love and fertility," and that is fighting against "the revolution of the calculation, preferring an abstract man to man meat, to be denied as many times as needed and provides precisely the resentment instead of love." We consider our time, our society and its role within it - in politics, at work, but also in family relations - resentment. Deny it, fight against it, challenge him with a revolt that wants to defeat represents a radical challenge of wide scope. But how? Camus, in the writings collected by Giacopini, a road to the show: "Today those who are fighting the silence and fear, and with them causing the separation of the minds and souls. Those who must be defended are the dialogue and communication of all human beings. " Why the fear, for example, is certainly fueled by the media and journalism. But, at least in part, each of us has the opportunity to reject the practice of moral life. And a sum of small changes, which are behaviors or attitudes, can give rise to a long wave that one day, perhaps, could be a harbinger of news.
Albert Camus, however, in his art class, also wrote about another form of rebellion, much more closely linked to that policy, but distinct. The quiet revolt of Dr. Rieux in "The Plague, "that extraordinary apologia of self, sometimes wrongly viewed as a quietist, who personifies the doctor Oran blatantly and without fanfare in one of the greatest novels of the twentieth century. The disease is born without any apparent cause and it seems it can not be beat, as seen from our vantage point in the twenty-first century, is what most postmodern of you can imagine. And the recipe Rieux, gray - anti-ideological, sometimes insignificant bourgeois hero - is something that has, please allow me the chance, the revolutionary power of Christ's message: "This is not about heroism - the fiery says Rieux Rambert - it is of honesty. E ' an idea that can make you laugh, but the only way to combat the plague is honesty. " Just imagine: while they advertise all their Truth, an ordinary man offers a different approach based on honesty, that is not what is lacking in the rogues but a category of thought. It may be the way to liberation, a way for that change of heart which was also the object of political reflection of Camus, a word of advice for humanism.
renounce the truth, to settle for a less bombastic honesty, strictly with or lower case can also be an antidote to a society in which Big Brother, that's true, smiles winking all the media and the Kingdom of Heaven is promised to us on eBay. It 's true, often seems to us that the plague has eroded all that there are more ways out. But Camus is very clear: "Just this - writes in a text of 1948 - I can not forgive the contemporary society to be a machine to make people desperate. [...] The world in which I live is repugnant to me, but I feel solidarity with the people who suffer. " And his is an act of solidarity intellectual revolt that declines in both the pages of indignant complaint of amazing clarity and in those of "The Plague".
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