Research Paper on:
Existentialism and Albert Camus

Unformatted Sample Text from the Research Paper:
that Camus, during his absurd period, was a man who felt a very strong connection with the existentialism movement while others argue that he was merely experiencing a period wherein  he expressed some existentialist ideas. A powerful reason for the arguments stems perhaps in the fact that there was no "formal" movement of existentialism, but rather various degrees of thought  and perspective that were termed existentialism. Bearing these realities in mind we present the following discusses Camus apparent beliefs concerning existentialism. Camus and Existentialism "Born into poverty, raised by  a widowed nearly-deaf mother, Albert Camus was the ideal target of socialist and existential doctrines. Not that such doctrines are incorrect, but Camus perspective was different from that of other  French intellectuals" (Wyatt, 2001; camus.html). This is largely due to the fact that "Experiences produce biases -- and Camus biases were rooted in poverty and suffering" (Wyatt, 2001; camus.html). Because  of these realities Sartre was drawn to the man that was Camus and Camus was a man who clearly was not afraid to comment on the existentialist movement as supported  by Sartre. "Camus found that French Existentialism, as promoted by Jean-Paul Sartre, was widely misunderstood as a philosophy of hopelessness. Camus did hold that life was absurd -- defying logical  explanation, and ultimately irrational," but he also "considered life valuable and worth defending. While the American public thought existentialism was devoid of morality, Camus experiences in Algiers and France had  led to a strong ethical system" (Wyatt, 2001; camus.html). In essence, we can find that the most important reality which set Camus apart from many of the existentialists was his  "acceptance of contradictions. Yes, Camus wrote, life is absurd and death renders it meaningless -- for the individual. But mankind and its societies are larger than one person" (Wyatt, 2001;