Bowker), the tension between solitude and solidarity (Sophie Bastien), revolt and revolution (Patrick Hayden), justice and history (Mark Orme), Algeria (Peter Dunwoodie), Camus’s phenomenology of action (Samantha Novello), and hopeless love (Marguerite La Caze). Part Two, ‘Themes’, explores frequently misunderstood themes in Camus’s philosophy, including chapters on the absurd (Grace Whistler), asceticism and the ascetic ideal (Simon Lea), psychoanalysis (Matthew H. Part One, ‘Dialogues’, includes chapters on Camus and ancient philosophy (by Luke Richardson), Augustine (Ronald Srigley), the history of philosophy, especially Hume and Kant (Kimberley Baltzer-Jaray), Diderot (Matthew Sharpe), Kierkegaard (Eric Berg), Nietzsche (Michael Ure), Dostoevsky (Thomas Epstein), Husserl and the phenomenologists (George Heffernan), multiple Hegels (Maciej Kałuża), Marxism and communism (Ronald Aronson), and Sartre (David Sprintzen). Those who see merit in re-evaluating what counts as philosophy’s history and in reshaping its future may find the introduction’s metaphilosophical reflections worthwhile whether or not they have strong interests in the particular case of Camus. Many philosophers have seen him as an outsider - as a talented literary writer, of course, but more of the live-by-pen than search-for-truth kind. The introduction situates this Companion within recent Camus studies and offers a brief history of Camus’s reception qua philosopher. Should we take him at his word? Or should we situate his denial in context, and ask which referent of the word ‘philosopher’ he denied? This book’s editors and contributors take the latter approach, and its twenty chapters offer substantial explorations of significant philosophical dialogues and themes in Camus’s works. Albert Camus denied that he was a philosopher.
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