[Freedom, "that terrible name written on the car of storms", is at the beginning
of all revolutions. Without it, justice seems unimaginable to the rebels...Albert Camus]---- To recover seven decades later the frenetic debate andcontroversy that antagonized the long, productive and endearing friendshipbetween two giants of universal literature and philosophical thought French ofthe 20th century, as were Jean Paul Sartre and Albert Camus, which occurred in1951 as a result of the publication of Camus's prodigious philosophical,political and literary essay, The Rebel Man, could not be an idle exercise todayfor all that it made visible . It is, on the contrary, an unbeatable opportunityto delimit the philosophical-political fields that ended up locating each ofthese characters who shared the same historical time, in different politicalpositions and radically opposed to each other, during the height of the War Coldexpressed everywhere, through the bipolar global geopolitical antagonismrepresented by the one-sided hawkish warmongering imperialism of the UnitedStates and the former Soviet Union falsely regarded by many as "socialist". Thelatter, ultimately collapsed by terminal cancer that ended up undermining theemancipatory socialist ideal, clearly prostituted by the so-called "realsocialism" and which became a truly non-existent pseudo-socialism after its fatalauthoritarian and creative statist metamorphosis, among many otherdisfigurements. , of the ominous gulags during the brutal Stalinist dictatorshipor forced labor camps for dissidents, and that Camus compared, with theexterminator Nazi concentration camps of World War II, such as Auschwitz, whileSartre denied the gulags or offered inane justifying subterfuges of them, to thepoint of compromising their prestige to the end dented, as far as said topic wasconcerned, by the way, an essential aspect of the Camus vs. Sartre controversy.There is no doubt about the fact that The Rebel Man drove Sartre crazy to thepoint of putting an end to the endearing friendship that both writers shared,until the moment when, for that already classic essay on science social issues,turned into a bitter debate that populated the pages of the legendary magazineLes Temps Modernes and that was memorable between its author and the untenablecriticism of his former existentialist friend. Many, moreover, were surprisedthat Sartre spared with his nuisance the illuminating achievements of theancillary Camusian essay, where a luminous guiding thread is established withgreat clarity that, in little less than three hundred pages, exposes how,throughout some of the main personalities in the history of critical thinking,such as the Marquis de Sade, Marx or Nietzsche, undertakes a substantiveinvestigation marked by its analytical call that turned out to be the bearer ofrich findings for the most solvent characterization of the contradictory moderntimes suffered; especially, in the historical interval that mediated between theFrench Revolution of 1789 and the Russian Revolution of 1917; that is, betweenthe end of the 18th century and the early stages of the 20th century. Somethingespecially relevant from his comprehensive research is that Camus, based onauthors such as those indicated here, and others, proposes and promotes a deepintrospection of the humanist anarchism with which he identified to embrace it ashis own thought, but also nihilism, terrorism and surrealism.So it is clear that the pertinent background of his very significantphilosophical-political and literary-cultural inquiry in which he postulates thatthe rebellious man is the one who, clarified by a clear flash of illuminationthat makes him become self-conscious , notices his condition as a subordinate toriot against the established, daring to shout an emancipatory "no resounding!" toall subsumptive manifestation of the inadmissible heteronomous powers of allkinds and that constrain the existing human eager to become an active-practicalsubject of his own individual and collective liberation. And such certaintyconnects with the essential reason that places his introspective gaze on humanrebellion in order to apprehend the same as the etiology of origin of it, as wellas the phenomenal forms of manifestation of it. What, then, is the ultimatepurpose of The Rebel Man?Undoubtedly, the transhistorical understanding of the reasons that the humanspecies has had to justifiably rise up against the very notion of God or anyother manifestation of power and authority tyrannically alien to oneself and itshuman collectivities thirsty for full freedom, equality and justice that theexploitative capitalist way of producing and its authoritarian class statecompletely suffocate, completely alienating the existing human being.In Camus, the intuitive exercise of the rebellious man for rejecting the idea ofGod and the State, could not but connote an elective position opted for a historyin motion and supported by its inevitable logic. For this reason, if therevolution supposes a significance similar to the one it holds in astronomy, itwould be a movement that, in the manner of a curl, describes a circumvallationthat would determine, with its translation, the passage of a form of governmentto another. But Camus also recognizes that a change of government that is onlylimited to this without the fundamental transformation of the property regime,would not be a revolution, but only a reform of diffuse scope. Hence, if therevolution or its idea turned into active-critical practice, represents theattempt to model a differently radical form to the world of subalternities thathas been imposed on us, in reality there could only be one type of truly sincererevolution: the total and definitive revolution. And it is there where histransparent political thought connects with anarchism, since he understands thatthe anarchists, with Varlet at their head, warned that government and revolution,as specific words and practices, are, in fact, incompatible with each other. Or,as Proudhon pointed out when he argued that this: "implies the contradiction thata government can never be revolutionary for the simple reason that it is thegovernment." Only knowing this, we can imagine the Sartrean tantrum -more tragicthan comic- in front of The Rebel Man, committed to the inconsistent defense ofthe red Leviathan in Russia, and unmarked at a bad time from Camus's concern infavor of a world in which all let us be equal, humanly different and totally freewithout any restrictions. It is well worth reading!_________________________________________A - I N F O S N E W S S E R V I C EBy, For, and About AnarchistsSend news reports to A-infos-en mailing listA-infos-en@ainfos.ca
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