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Helen's Exile
"The Greeks never said that the limit could not be overstepped. They said it existed and that whoever dared to exceed it was mercilessly struck down. Nothing in present history can contradict them."
Written in the aftermath of the Second World War, Albert Camus's essay is a searching inquiry into the origins of the hubris and fanaticism that laid waste to twentieth-century Europe. At once a celebration of the classical virtues of balance and serenity and a warning to Camus's contemporaries, Helen's Exile is a profound analysis of the nature of modernity.
Written in the aftermath of the Second World War, Albert Camus's essay is a searching inquiry into the origins of the hubris and fanaticism that laid waste to twentieth-century Europe. At once a celebration of the classical virtues of balance and serenity and a warning to Camus's contemporaries, Helen's Exile is a profound analysis of the nature of modernity.
- GenresPhilosophy
20 pages, Paperback
Published September 24, 2024
3 people are currently reading
380 people want to read
About the author
Albert Camus
1,083 books37.9k followersWorks, such as the novels
The Stranger
(1942) and
The Plague
(1947), of Algerian-born French writer and philosopher Albert Camus concern the absurdity of the human condition; he won the Nobel Prize of 1957 for literature.
Origin and his experiences of this representative of non-metropolitan literature in the 1930s dominated influences in his thought and work.
He also adapted plays of Pedro Calderón de la Barca, Lope de Vega, Dino Buzzati, and Requiem for a Nun of William Faulkner. One may trace his enjoyment of the theater back to his membership in l'Equipe, an Algerian group, whose "collective creation" Révolte dans les Asturies (1934) was banned for political reasons.
Of semi-proletarian parents, early attached to intellectual circles of strongly revolutionary tendencies, with a deep interest, he came at the age of 25 years in 1938; only chance prevented him from pursuing a university career in that field. The man and the times met: Camus joined the resistance movement during the occupation and after the liberation served as a columnist for the newspaper Combat.
The essay Le Mythe de Sisyphe (The Myth of Sisyphus), 1942, expounds notion of acceptance of the absurd of Camus with "the total absence of hope, which has nothing to do with despair, a continual refusal, which must not be confused with renouncement - and a conscious dissatisfaction."
Meursault, central character of L'Étranger (The Stranger), 1942, illustrates much of this essay: man as the nauseated victim of the absurd orthodoxy of habit, later - when the young killer faces execution - tempted by despair, hope, and salvation.
Besides his fiction and essays, Camus very actively produced plays in the theater (e.g., Caligula, 1944).
The time demanded his response, chiefly in his activities, but in 1947, Camus retired from political journalism.
Doctor Rieux of La Peste (The Plague), 1947, who tirelessly attends the plague-stricken citizens of Oran, enacts the revolt against a world of the absurd and of injustice, and confirms words: "We refuse to despair of mankind. Without having the unreasonable ambition to save men, we still want to serve them."
People also well know La Chute (The Fall), work of Camus in 1956.
Camus authored L'Exil et le royaume (Exile and the Kingdom) in 1957. His austere search for moral order found its aesthetic correlative in the classicism of his art. He styled of great purity, intense concentration, and rationality.
Camus died at the age of 46 years in a car accident near Sens in le Grand Fossard in the small town of Villeblevin.
Chinese 阿尔贝·加缪
Origin and his experiences of this representative of non-metropolitan literature in the 1930s dominated influences in his thought and work.
He also adapted plays of Pedro Calderón de la Barca, Lope de Vega, Dino Buzzati, and Requiem for a Nun of William Faulkner. One may trace his enjoyment of the theater back to his membership in l'Equipe, an Algerian group, whose "collective creation" Révolte dans les Asturies (1934) was banned for political reasons.
Of semi-proletarian parents, early attached to intellectual circles of strongly revolutionary tendencies, with a deep interest, he came at the age of 25 years in 1938; only chance prevented him from pursuing a university career in that field. The man and the times met: Camus joined the resistance movement during the occupation and after the liberation served as a columnist for the newspaper Combat.
The essay Le Mythe de Sisyphe (The Myth of Sisyphus), 1942, expounds notion of acceptance of the absurd of Camus with "the total absence of hope, which has nothing to do with despair, a continual refusal, which must not be confused with renouncement - and a conscious dissatisfaction."
Meursault, central character of L'Étranger (The Stranger), 1942, illustrates much of this essay: man as the nauseated victim of the absurd orthodoxy of habit, later - when the young killer faces execution - tempted by despair, hope, and salvation.
Besides his fiction and essays, Camus very actively produced plays in the theater (e.g., Caligula, 1944).
The time demanded his response, chiefly in his activities, but in 1947, Camus retired from political journalism.
Doctor Rieux of La Peste (The Plague), 1947, who tirelessly attends the plague-stricken citizens of Oran, enacts the revolt against a world of the absurd and of injustice, and confirms words: "We refuse to despair of mankind. Without having the unreasonable ambition to save men, we still want to serve them."
People also well know La Chute (The Fall), work of Camus in 1956.
Camus authored L'Exil et le royaume (Exile and the Kingdom) in 1957. His austere search for moral order found its aesthetic correlative in the classicism of his art. He styled of great purity, intense concentration, and rationality.
Camus died at the age of 46 years in a car accident near Sens in le Grand Fossard in the small town of Villeblevin.
Chinese 阿尔贝·加缪
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Displaying 1 - 11 of 11 reviews
September 22, 2024
“Deliberately, the world has been amputated of all that constitutes its permanence: nature, the sea, hilltops, evening meditation. Consciousness is to be found only in the streets, because history is to be found only in the streets— this is the edict.”
I came across this at a bookstore and I bought it because it was a work by Camus that I had not heard about anywhere before. I even did a google search and not much comes up. It was $6 and when I got home I felt a bit of regret considering it’s only about 12 pages and this specific copy is just papers stapled together in a tiny DIY booklet form. However, I’m glad I was able to grab a physical copy because I ended up underlining and taking small notes.
In “Helen’s Exile”, Camus seems to focus on the changes we’ve created in society as we progress into something completely new. In this ‘new era’ we’ve become out of touch with nature, beauty, and how the ancient Greeks once thought. We’ve become (I guess you can say) greedy. The ancient Greeks believed in limits and if those limits were pushed or overstepped, there would be consequences. Now however, we don’t align with that belief and instead are out of control.
I WISH there were some video essays or articles going a bit more in depth! I’m new to Camus and his works so I don’t have much previous knowledge to fall back on. I can definitely see myself coming back to this and rereading. It’s super short and thought provoking.
I came across this at a bookstore and I bought it because it was a work by Camus that I had not heard about anywhere before. I even did a google search and not much comes up. It was $6 and when I got home I felt a bit of regret considering it’s only about 12 pages and this specific copy is just papers stapled together in a tiny DIY booklet form. However, I’m glad I was able to grab a physical copy because I ended up underlining and taking small notes.
In “Helen’s Exile”, Camus seems to focus on the changes we’ve created in society as we progress into something completely new. In this ‘new era’ we’ve become out of touch with nature, beauty, and how the ancient Greeks once thought. We’ve become (I guess you can say) greedy. The ancient Greeks believed in limits and if those limits were pushed or overstepped, there would be consequences. Now however, we don’t align with that belief and instead are out of control.
I WISH there were some video essays or articles going a bit more in depth! I’m new to Camus and his works so I don’t have much previous knowledge to fall back on. I can definitely see myself coming back to this and rereading. It’s super short and thought provoking.
September 30, 2025
Camus was trying his best to create this construct of symbolism. That this writing was created not as a historical concept but more a lyrical concept. It’s just, i couldn’t get this voice that’s been bothering me out of my head, enough with the names to make the baseline and support to his arguments, and enough for me to see how he’s comparing modern realism with mythological idea. It is hope, yes it is, Camus was such a poet. Greece as a measure of beauty and harmony, and love. I love it that he tried to write this metaphor, but this is surely not enough. The only thing it takes to makes this writing a violence, is that he wasn’t write this to be enough.
September 13, 2025
I love how the beauty of the place he wrote this from (or based on) is conveyed so strongly through the passion of his writing
January 6, 2026
This short essay by Albert Camus is shocking for its surprisingly Hellenic nature. For Camus the ancient Greeks were virtuous for their understanding of limits, man’s limits in his actions and even the very cosmos had limits it couldn’t surpass without consequences. The modern man according to Camus lacks any understanding of limits and this essay goes into surprising depth for its short size. Camus support of Hellenic philosophy and values comes as a shock for someone who knows him for his existentialist philosophy and plays. Overall the essay is an ever so important work about the flaws of modern societies all consuming nature.
June 11, 2024
incredibly short thesis on beauty and history and the direction they take as history moves forward
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September 20, 2025I’ve been wanting to read Albert Camus’ books and I’m glad this was my first work from him. It was a great introduction. Although it was a very, very short story, the writing was enticing and captivating.
It captured the beauty of existence, and the beauty of beauty. It remarks on modern life, as if the author wrote it intentionally that way, almost knowing how history will change but still repeat itself. Almost knowing that everything will change and not.
He talked about the way of the world and the power of the universe and higher beings. He brought narratives of how the world was created, either from Pangea or God. To this, I cannot answer, because even then, I’m still looking for one. I think it’s safe to say, that’s one of the takeaways from this short story.
With a world so vast, full of color, texture, and depth, it goes unappreciated. Unnoticed.
Some—if not many—tend to focus on gaining power and conquering; some try to give back to the community, while some try to understand the way of the world: how, when, and why.
If we only focus on obtaining power, wealth, and influence, how can we gain insight, knowledge, or love?
If we focus on materialism more than idealism, what do we miss? And if we focus on idealism rather than materialism, what do we miss? Neither one is good or bad. It’s the abuse and will of both.
This is my understanding of reading it for the first time. I’ve missed many points, because for a short story, it expresses so much more. I loved the addition of Greeks and their history as well, because it is such a vital piece of history, literature, and culture.
And this is one of many quotes that shall stick with me: Once more the dreadful walls of the modern city will fall to deliver up—“soul serene as the ocean’s calm—the beauty of Helen.” To me, this sounds like one day, the modern city shall meet its end, return to what once was (or still is), and become a new beginning—where history isn’t erased, where beauty doesn’t exist from wealth, power, or selfishness, but through the essence of nature, kindness, knowledge, and everything that makes up the world and its people.
To put it quite simply, the world we live in now is Helen’s exile. After our time is due here, we shall meet the beauty of Helen with grateful arms. ~ 00:49 am, 9/20/25
It captured the beauty of existence, and the beauty of beauty. It remarks on modern life, as if the author wrote it intentionally that way, almost knowing how history will change but still repeat itself. Almost knowing that everything will change and not.
He talked about the way of the world and the power of the universe and higher beings. He brought narratives of how the world was created, either from Pangea or God. To this, I cannot answer, because even then, I’m still looking for one. I think it’s safe to say, that’s one of the takeaways from this short story.
With a world so vast, full of color, texture, and depth, it goes unappreciated. Unnoticed.
Some—if not many—tend to focus on gaining power and conquering; some try to give back to the community, while some try to understand the way of the world: how, when, and why.
If we only focus on obtaining power, wealth, and influence, how can we gain insight, knowledge, or love?
If we focus on materialism more than idealism, what do we miss? And if we focus on idealism rather than materialism, what do we miss? Neither one is good or bad. It’s the abuse and will of both.
This is my understanding of reading it for the first time. I’ve missed many points, because for a short story, it expresses so much more. I loved the addition of Greeks and their history as well, because it is such a vital piece of history, literature, and culture.
And this is one of many quotes that shall stick with me: Once more the dreadful walls of the modern city will fall to deliver up—“soul serene as the ocean’s calm—the beauty of Helen.” To me, this sounds like one day, the modern city shall meet its end, return to what once was (or still is), and become a new beginning—where history isn’t erased, where beauty doesn’t exist from wealth, power, or selfishness, but through the essence of nature, kindness, knowledge, and everything that makes up the world and its people.
To put it quite simply, the world we live in now is Helen’s exile. After our time is due here, we shall meet the beauty of Helen with grateful arms. ~ 00:49 am, 9/20/25
August 27, 2025
“The historical spirit and the artist both want to remake the world. But the artist, through an obligation of his nature, knows his limits, which the historical spirit fails to recognize. This is why the latter's aim is tyranny whereas the former's passion is freedom.”
February 16, 2025
Our time, on the other hand, has fed its despair in ugliness and convulsions.
— Albert Camus / Helen’s Exile
— Albert Camus / Helen’s Exile
January 20, 2024
Discarding the Greeks
20 January 2024
This is another one of Camus’ essays in which he bemoans the fact that the western world ignored the brilliance of the Greeks and instead followed the conquerors that were the Romans. They discarded the spirituality of Christianity and instead pursued a empty and dry world where cash is king. Mind you, I’m not entirely sure if we can say that the Greeks were as wonderful as he makes them out to be, but comparing Greek plays with Roman plays is like comparing Hollywood Films with European films – one exists as a form of literature while the other simply exists to entertain the masses.
Like sure, the Greeks invented democracy, but along with the democracy they also invented the demagogue. However, you could say that the Romans invented a system of checks and balances that was so effective that nothing actually got done. Then again, when you have a system that is designed to only get the ruling elite elected to positions of powers, then checks and balances sort of work because it turns out that they tend to have similar goals (that is to make sure they maintain their power). However, when you get a situation where people from different classes get elected, and can take positions of power (such as with Athens), then they lead to a stalemate due to both sides (and they always end up forming into a binary system of parties) having completely different interests.
Mind you, I don’t think Camus was focusing on politics here, but rather literature, and it definitely seems that he is bemoaning the way literature has gone. Greek literature would focus on humanity’s short comings where as Roman literature would focus on humanity’s strengths. We definitely see this today where films with happy endings will do much better than films with unhappy endings (unless the film with the unhappy ending is done well).
Like, take Fight Club for instance – one of the films that has defined Generation X. It has a happy ending because the oppressive system is brought crashing to its knees. Take Die Hard, which is praising the resourcefulness and rugged determination of a New York Cop. Finally, consider Commando, which is praising the raw strength and combat ability of a former special forces soldier. Actually, let’s come closer to our time and consider American Sniper – that is also in praise of an American War Hero.
Yeah, our films, and in turn our literature, focuses on an idealised version of humanity. Hey, if we even go back to books like Robinson Crusoe we see exactly the same thing. However, sure, Shakespeare certainly had some of his most popular plays focusing on humanities flaws, if we consider, say MacBeth, that’s basically a Hollywood action film told from the point of view of a bad guy.
However, if we go to Greek Literature, particularly the Trojan War, we see a completely different story. We have commanders throwing hissy fits because another commander has taken his concubine. We have princes kidnapping wives of kings, and wars being started over the events. We have fights within the camp over who gets the spoils of war. We have soldiers suffering psychotic breakdowns. In fact, we have a story, Heracles Furens, which could literally be the story of a modern soldier.
Finally, there is the reference to Socrates. With this reference, Camus points out that as a philosopher, his entire body of work was built around the fact that he knew absolutely nothing. Mind you, it is a method of debate that is used to completely destroy somebody else’s arguments, but the thing is that we start form a position of complete ignorance and while the idea is to explore and develop other ideas, it does end up pulling the rug from under the feet of others. Mind you, even though he was very skilled, look at were it eventually got him.
20 January 2024
This is another one of Camus’ essays in which he bemoans the fact that the western world ignored the brilliance of the Greeks and instead followed the conquerors that were the Romans. They discarded the spirituality of Christianity and instead pursued a empty and dry world where cash is king. Mind you, I’m not entirely sure if we can say that the Greeks were as wonderful as he makes them out to be, but comparing Greek plays with Roman plays is like comparing Hollywood Films with European films – one exists as a form of literature while the other simply exists to entertain the masses.
Like sure, the Greeks invented democracy, but along with the democracy they also invented the demagogue. However, you could say that the Romans invented a system of checks and balances that was so effective that nothing actually got done. Then again, when you have a system that is designed to only get the ruling elite elected to positions of powers, then checks and balances sort of work because it turns out that they tend to have similar goals (that is to make sure they maintain their power). However, when you get a situation where people from different classes get elected, and can take positions of power (such as with Athens), then they lead to a stalemate due to both sides (and they always end up forming into a binary system of parties) having completely different interests.
Mind you, I don’t think Camus was focusing on politics here, but rather literature, and it definitely seems that he is bemoaning the way literature has gone. Greek literature would focus on humanity’s short comings where as Roman literature would focus on humanity’s strengths. We definitely see this today where films with happy endings will do much better than films with unhappy endings (unless the film with the unhappy ending is done well).
Like, take Fight Club for instance – one of the films that has defined Generation X. It has a happy ending because the oppressive system is brought crashing to its knees. Take Die Hard, which is praising the resourcefulness and rugged determination of a New York Cop. Finally, consider Commando, which is praising the raw strength and combat ability of a former special forces soldier. Actually, let’s come closer to our time and consider American Sniper – that is also in praise of an American War Hero.
Yeah, our films, and in turn our literature, focuses on an idealised version of humanity. Hey, if we even go back to books like Robinson Crusoe we see exactly the same thing. However, sure, Shakespeare certainly had some of his most popular plays focusing on humanities flaws, if we consider, say MacBeth, that’s basically a Hollywood action film told from the point of view of a bad guy.
However, if we go to Greek Literature, particularly the Trojan War, we see a completely different story. We have commanders throwing hissy fits because another commander has taken his concubine. We have princes kidnapping wives of kings, and wars being started over the events. We have fights within the camp over who gets the spoils of war. We have soldiers suffering psychotic breakdowns. In fact, we have a story, Heracles Furens, which could literally be the story of a modern soldier.
Finally, there is the reference to Socrates. With this reference, Camus points out that as a philosopher, his entire body of work was built around the fact that he knew absolutely nothing. Mind you, it is a method of debate that is used to completely destroy somebody else’s arguments, but the thing is that we start form a position of complete ignorance and while the idea is to explore and develop other ideas, it does end up pulling the rug from under the feet of others. Mind you, even though he was very skilled, look at were it eventually got him.
October 23, 2024
short and sweet i cant even put it in words how much i loved this and how impressed i am
disclaimer just coz i loved something doesnt mean i agree with it completely. albert camus makes a valid point, genuinely good analysis of beauty and modern conception of it compared to the definition ancient thought gave us. camus presents the subject incredibly well. i dont agree with all of it just like i dont completely agree with nietzsches philosophy or points dostoyevski makes, or even the greeks philosophy. still, i can appreciate an opinion and worldview that is well put into words. lovelove
disclaimer just coz i loved something doesnt mean i agree with it completely. albert camus makes a valid point, genuinely good analysis of beauty and modern conception of it compared to the definition ancient thought gave us. camus presents the subject incredibly well. i dont agree with all of it just like i dont completely agree with nietzsches philosophy or points dostoyevski makes, or even the greeks philosophy. still, i can appreciate an opinion and worldview that is well put into words. lovelove
January 29, 2024
inch resting
Displaying 1 - 11 of 11 reviews