Beruflich Dokumente
Kultur Dokumente
Le temps des colonialismes est fini (Camus, 1958, p. 23). This was Albert Camus
conclusion in 1958 after witnessing the ravages of colonialism in the Algerian region
of Kabylia. While we may lament the navete of such a stance, written just four years
before Algeria achieved a bloody independence, the genesis of colonial rule was the
topic of heated debates in the period leading up to the Algerian war (19541962).
Indeed, Robert Delavignettes prediction that the end of the World War One would
herald a new world rising had become patently clear by 1945 (Wilder, 2005, p. 36).
Ravaged by war, faced with the horrors of biological racism, and threatened by
anti-colonial revolts, Europe was forced to seek new ways to manage global conflict.
As David Theo Goldberg argues, the end of World War Two opened up the
movements making neoliberal strategies of political economy, its regimes of truth
and governmentality, ultimately conceivable (Goldberg, 2009, p. 340).
Perhaps no two individuals exemplify the intensity of debate surrounding this
new world order as clearly as Jean-Paul Sartre and Albert Camus. Both figures were
central in the post World War Two discussions on humanism and violence that
preoccupied thinkers such as Raymond Aron, Simone de Beauvoir, Maurice
Merleau-Ponty, and Franz Fanon. Sartre warned of the systematic violence
perpetrated by colonialism, claiming that capitalism must be unilaterally denounced
in the political climate of the cold war. Camus, on the other hand, envisioned a
peaceful co-existence of colonized and colonizer in Algeria and argued that any call
for absolute justice would inevitably lead to tyranny. Although this abstract
humanism drew sharp criticism from his radical compatriots in 1950s, recent
decades have witnessed a Camusian revival that was recently highlighted by President
*Email: mhd248@nyu.edu
ISSN 1350-4630 print/ISSN 1363-0296 online
# 2011 Taylor & Francis
DOI: 10.1080/13504630.2011.558375
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M.H. Davis
Sarkozys call to rebury Camus in the Panthe on in 2009. Interestingly, despite the
works in post-colonial studies that interrogate Camus untenable position on Algeria
(Chaulet-Achour, 1998; Haddour, 2000; Lazreg, 2008; OBrien, 1970; Said, 1993),
scholars working in disciplines such as French studies, literary criticism, and political
philosophy have celebrated his work as a lesson in moderation and tolerance
(Aronson, 2004; Bre e, 1972; Carroll, 2007; Cohen-Solal, 1998; Foley, 2008; Le Sueur,
2001; Sagi, 2002; Waltzer, 2006).
This article argues that Camus articulation of the absurd, which extended into
his philosophy, prose, and journalism, was an early avatar of what we might now
recognize as the prevailing neo-liberal governmentality. It also seeks to explain the
recent Camusian hagiography in light of neo-liberalism. In employing Foucaults
notion of governmentality, we are reminded that economic orthodoxy relies on
certain metaphysical assumptions that enable its claims to seem reasonable. Rather
than asking was Camus a neo-liberal?, to which the obvious answer would be no,1
the concept of governmentality allows us to investigate the set of rules enabling one
to establish which statements in a given discourse can be described as true or false
(Foucault, 2008, p. 35). Foucault reminds us that political rationalities of liberalism
and neoliberalism are essentially implicated in the redefinition and individuation for
the vital, the natural, and the physical (Terranova, 2009, p. 235). Moreover,
Foucaults work helps us to identify philosophical underpinnings that transcend the
disciplinary boundary between literature and economics, and draws our attention to
the ways in which economic orthodoxy is embedded in our understanding of the
human and nature.
In tracing the connections between postcolonial criticism and globalization
theory, this article also suggests that neo-liberalism was not merely a Western
doctrine. Rather, conceptions of the social and notions of economic orthodoxy that
emerged after World War Two must be analyzed in light of decolonization and the
changing modalities of colonial rule. While Camus work on Algeria has remained
separate from his writings on Europe (particular his advocacy of European
Federalism), the rethinking of French empire in the 1950s was irrevocably linked
to discussions surrounding the broader question of European integration (Gosnell,
2006). Since the founding of the Union Franc aise in 1946, France had experimented
with various forms of governance that would allow for regional differences to be
subsumed within a single political framework. Some politicians advanced the idea of
EurAfrica whereby Europe and Africa would be joined through economic prosperity
(Liniger-Goumaz, 1972; Perville, 1993). Camus proposed Mediterranean unity and
founded the French Committee for the European Federation (CFFE) in 1944, which
promoted European integration along the lines of radical syndicalism. The
organization called for the creation of a European citizenship over and above that
pertaining to individual nations and sought to control the administration of
colonial territories not yet ripe for independence (Lipgens & Carucci, 1980, p. 349).
This link between colonial rule and regional identity indicates that any attempt to
understand European integration as a precursor to neo-liberalism must also
investigate the changing dynamics of empire after 1945.
Camus defines the absurd as the confrontation between the human need and the
unreasonable silence of the world (Camus, 1991a, p. 28), noting that the goal is not
to be cured, but to live with ones ailments (Camus, 1991a, p. 38). Therefore, any
recourse to absolute notions of history or justice, which are often accompanied by a
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227
justification of violence, deny the founding confrontation of the absurd and result in
another oppressive, totalizing regime. In what follows, I will show that these
philosophical underpinnings are shared by the neo-liberal worldview. Drawing on
classical liberalisms concern for individual rights, private property, and civilizational
hierarchies, neo-liberalism can be traced back to the 1950s when thinkers such as
Friedrich von Hayek and Milton Friedman formulated a response to radical leftist
movements. Indeed, scholars increasingly recognize that the roots of neoliberalism
can be found in the global economic crisis following World War Two (Brenner, Peck,
& Theodore, 2010).
Neo-liberalism, however, departed from its enlightenment antecedents in
important ways. While focusing on the individual as an autonomous agent who
should seek to maximize his/her own fulfillment, neo-liberalism posits that market
competition will ensure an equitable outcome for society. In arguing that Camus
absurdism was a precursor to what we now recognize as the Washington Consensus,
I examine conceptions of solidarity, history, and violence in order to illuminate how
Camus literary and political writings foreshadowed an emerging neo-liberal
sensibility.
That there are shared assumptions between absurdism, a specific literary and
philosophical movement, and neo-liberalism, a global project rooted in economic
thought, is not as outlandish as it may first appear. In fact, the socio-historical
foundations of neo-liberalism were also instrumental in the emergence of absurdism.
The polarized climate of the cold war and the irreverent, often violent, demands of
the so-called third world, profoundly disrupted the stability of the prevailing world
order. The challenge to find a third way between communism and capitalism
(Rustow, 1980), along with the crisis of traditional forms of empire, called for new
paradigms in metaphysics as well as economics. Decolonization was vital in shaping
the structures of power after the cold war (Connelly, 2002) as the shock of anticolonial nationalism undermined the grand narrative of European progress (Young,
1990).
Some scholars have linked this reassessment of European supremacy to the
emergence of absurdism. Martin Esslin claims that the cold war and decolonization
were key factors in the articulation of the absurd since they necessitated a new way to
think about the subject (Esslin, 1991). Undoubtedly, the crisis of empire and the
backlash against communism were also instructive for neo-liberalism, which can be
understood as a new form of biopolitics that replaced the disciplinary power of
formal imperialism with a more fluid model of hegemony (Hardt & Negri, 2000).
After World War Two and the signing of the Treaty of Rome in 1957, modernity was
increasingly articulated in relationship to the market economy as politicians stressed
the markets civilizing capacities. While neo-liberalism and absurdism are by no
means the only two indices of these paradigmatic shifts, their shared common sociohistorical roots certainly provide a basis for comparison.
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M.H. Davis
Camus absurdism responds to the basic question: what makes life worth living?
Faced with the crimes of historical materialism, and lacking any recourse to a higher
moral power, Christianity and Marxism are regarded as dangerous prophecies of a
kingdom yet to come. Claiming that the ends justify the means, both ideologies
sacrifice innocent lives, either in the hopes of salvation or a never-achieved classless
utopia. In contrast, absurdism accepts that definitive answers are impossible and
advocates a spirit of rebellion which serves no other purpose than to be part of the
act of living (Camus, 1991b, p. 19). According to Camus, individual experience is the
basis for human solidarity. This sentiment summarized in the oft-quoted phrase
I rebel therefore we exist (Camus, 1991b, p. 22). In fact, scholars often point to
this individual focus as an indication of the profoundly compassionate nature of
Camus work. V.C. Letemendia notes Camus passion for individual freedom
(Letemendia, 1997, p. 441), and David Carroll writes that Camus most important
contribution to politics in general was his insistence that humanitarian concerns, the
lives of individuals, had to come before political objectives (Carroll, 2007, p. xxii).
This valorization of atomized individuals, who are loosely affiliated through a
vaguely defined humanism, denies any possibility of historically-formed collectivities
and has deep resonances with the neo-liberal vision of the social. In both cases,
mobilization against oppression has no choice but to adopt a partial protest that is
devoid of politically structured solidarities. Under neo-liberalism, struggles for racial
equality are subsumed under the dictum a rising tide raises all boats, while identity
politics replaces concrete demands for collective rights. While there is a formally
color blind cosmopolitanism at work, both neo-liberalism and Camus offer a
consistently racialized response to the profound question recently asked by Judith
Butler (2004): what makes a life grievable?
Camus, a pied noir born in Algeria, was committed to the Republican ideal of
French Algeria, pointing to the existence of a Mediterranean race that precluded the
existence of an independent Algerian nation-state. This proto-Braudelian fantasy,
as Emily Apter has called it (Apter, 1997, p. 508), drew on a belief that emerged in the
nineteenth century: in French Algeria, French technical expertise would merge with
Arab nobility of spirit to create a new racial fusion. This conception of a
Mediterranean man was a form of cosmopolitanism whereby an allegedly universal
ideal would be realized through the global mobility of a privileged segment of the
population. Stemming from Kants notion of a single universal law, these citizens of
the world could transcend the bounds of the nation-state. Historicizing this
celebratory mode of universal belonging, Inderpal Grewal has traced neo-liberalism
to nineteenth century cosmopolitanism. She notes that in the nineteenth century,
cosmopolitanism used colonial power and racial privilege to cross national
boundaries. Grewal also argues that this conception was a condition of possibility
for the articulation of the twentieth century cosmopolitanism that was allied to
neoliberal logics of efficiency and privatization (Grewal, 2007, pp. 178179).
Neo-liberalism also relies on cosmopolitan sentiments by privileging the figure of
the hybrid as an individual or experience that can escape from its historical and
territorial roots in order to join the global flow of commodities. Under neoliberalism, the stubborn figure of the local, who resists the logics of capital mobility
and open markets, is ripe for assimilation and commodification. Difference can be
sold as a variant of the universal as long as it is tamed to seem somewhat familiar; the
exotic is appealing while the foreign seems resistant and menacing (Goldberg, 2009).
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M.H. Davis
when judging our individual successes, we should not lapse into the common fallacy
of thinking that the quantity of experiences depends on the circumstances of our life
when it depends solely on us (Camus, 1991a, p. 62). Each person is asked to bear full
responsibility for the diversity of his or her experiences. Camus absurd focus on selfreliance echoes the neo-liberal crusade against market regulations and social
dependencies; since individual entrepreneurship is the sole cause of prosperity, all
factors which intervene are viewed as dangerous obstacles to the equilibrium of the
market.
This narrow focus on the individual precludes any account of historic inequalities
structured by race. Both neo-liberalism and absurdism are color-blind in that the
experience of the individual transcends race in a formally egalitarian philosophy. For
Camus, who is situated within a long tradition of French Republicanism in Algeria,
this is not surprising. Republicanism itself has always split between the ideal of
equality and the practice of exclusion, a tension that was mitigated by the assertion
of racial difference.2 After World War Two, racial difference was often expressed in
terms of civilizational hierarchies and cultural capacities rather than biological
inferiority, a logic that has been rehashed extensively by neo-liberalism. As Todd
Shepard suggests, there is likely a connection between his formally color blind racial
discourse and the French model of Republican universality (Shepard, 2006, p. 14).
Just as French Republicanism was predicated on the racial exclusions it sought to
deny, Camus notion of the absurd relies on a cultural othering rooted in notions of
civilizational difference. In both the absurd and neo-liberal, a racial calculus
determines which lives are deemed grievable.
According to David Theo Goldberg, race in the neo-liberal era operates through
a set of antiracial commitments which entail a forgetting, getting over, moving on,
wiping away the terms of reference, at best (or worst) a commercial memorializing
rather than a recounting and redressing of the terms of humiliation and devaluation (Goldberg, 2009, p. 21). Neo-liberalism is vigilant against the prospect of
reparations, affirmative actions, or other structural means of addressing the history
of racism. Instead, it flaunts an easy multiculturalism, asserting that the rough edges
of racist practice will be smoothed over by the egalitarianism of the market, thereby
obscuring the fact that economic inequalities and life expectancy remain deeply tied
to race.
Similarly, Camus writings on Algeria rely on a geographical imaginary that is
heavily structured by racial difference. Here, I am drawing on Edward Saids
reminder that imagined geographies are always produced through ideologies of
power as a marker of cultural proximity and difference (Said, 1993). Camus depicts
Algeria as a hostile landscape in which racial distinctions emerge as the ordering
principle of the land itself. In contrast to the French characters, Arabs appear as
forces of nature and silent collectivities that invoke the exoticism of teas, tapestries
and spices, and which only occasionally intrude on the European consciousness. For
example, in The Adulterous Wife, Jeannie, who feels overwhelmed by the mundane
trappings of her marriage, finds refuge on a rooftop, a single vantage point from
where she can observe: All around a herd of motionless dromedaries, tiny at this
distance, formed the dark signs of a strange writing whose meaning had yet to be
deciphered (Camus, 2006, p. 11). While Jeannie is able to find an Archimedean point
from which to view the nomadic mass, the Arabs themselves represent a scattered,
obscure, and bare physicality.
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Even though Camus takes great pains to emphasize the rooted connection that
Europeans enjoy with the land, Arabs are granted a much less anchored attachment
to Algerian soil. Writing on the impossibility of tearing the Algerian-born French
from their natural home (Camus, 1995, pp. 124125), Camus nevertheless proposed
relocating the Kabyles to Southern France so that they might enjoy a better quality
of life. Thus, while Algeria is to be shared between two peoples, Camus racialized
geography asserts the primacy of French presence on the land and relegates the
Arabs to a pre-modern nomadism.
It is not just the Arabs, but non-Europeans more generally, who are excluded
from the spirit of revolt so crucial to European history. Camus suggests that
rebellion, which affirms that life has meaning despite the contradictions of the
absurd, seems to assume a precise meaning only within the confines of Western
thought. Since the spirit of rebellion can exist only in a society where a theoretical
equality conceals great factual inequalities, Camus concludes that [t]he problem of
rebellion, therefore, has no meaning except within our own Western society (Camus,
1958, p. 20). While individual freedom is sacred in both absurd and neo-liberal
dogma, the prerogatives of enlightened individuals are different from those offered to
the oppressed. For some, the freedom to exercise power, travel, and settle on land
may be guaranteed, but for others the right to live free from occupation or inequality
is effectively denied. Despite the swearing off of de jure racism, the de facto flows of
freedom are heavily dependent on a civilizational capacity that is solidly connected to
racial categories.
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remarked, neo-liberalism promises that once all artificial distortions are eliminated,
globalization will be able to realize its true potential as a universally beneficial system
(Cola`s, 2005). Yet, as many have noted, this perfection is never achieved. Each time
reality fails to meet expectations, instead of questioning the natural selection of the
market itself, a team of neo-liberal prophets uses their expertise to bring about
various reforms. Needless to say, the structural inequalities of capitalism or neocolonialism are never brought under review since the natural truth of the market is
akin to the universe of the Greeks. In both cases, the laws of nature are not to be
analyzed, but obeyed.
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Notes
1. Such a claim would be especially untenable given Camus advocacy for economic
collectivism and his early involvement with the French Communist Party.
2. By invoking Republicanism, I am specifically referring to the French tradition in which
individual differences would be subsumed within an abstract collectivity. Based on the
principles of 1789, Republicanism crystallized under the Third Republic and is often cited
as a driving force in the civilizing mission. Anne Conklin has described it as: an
emancipatory and universalistic impulse that resisted tyranny; an ideal of self-help and
mutualism that included a sanctioning of state assistance to the indigent when necessary;
anticlericalism, and its attendant faith in reason, science, and progress; an ardent
patriotism founded on the creation of a loyal, disciplined and enlightened citizenry; and a
strong respect for the individual, private property, and morality (Conklin, 1997, pp. 78).
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