“Camus was a great cleanser of my intellect, ridding me of countless sluggish ideas, and through some of the most unsettling pessimism I had ever encountered causing me to be aroused anew by life’s enigmatic promise.”
Source: Darkness Visible (1990), II
Context: When I was a young writer there had been a stage where Camus, almost more than any other contemporary literary figure, radically set the tone for my own view of life and history. I read his novel The Stranger somewhat later than I should have — I was in my early thirties — but after finishing it I received the stab of recognition that proceeds from reading the work of a writer who has wedded moral passion to a style of great beauty and whose unblinking vision is capable of frightening the soul to its marrow. The cosmic loneliness of Meursault, the hero of that novel, so haunted me that when I set out to write The Confessions of Nat Turner I was impelled to use Camus’s device of having the story flow from the point of view of a narrator isolated in his jail cell during the hours before his execution. For me there was a spiritual connection between Meursault’s frigid solitude and the plight of Nat Turner — his rebel predecessor in history by a hundred years — likewise condemned and abandoned by man and God. Camus’s essay “Reflections on the Guillotine” is a virtually unique document, freighted with terrible and fiery logic; it is difficult to conceive of the most vengeful supporter of the death penalty retaining the same attitude after exposure to scathing truths expressed with such ardor and precision. I know my thinking was forever altered by that work, not only turning me around completely, convincing me of the essential barbarism of capital punishment, but establishing substantial claims on my conscience in regard to matters of responsibility at large. Camus was a great cleanser of my intellect, ridding me of countless sluggish ideas, and through some of the most unsettling pessimism I had ever encountered causing me to be aroused anew by life’s enigmatic promise.
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William Styron 36
American novelist and essayist 1925–2006Related quotes

2005-09, Address at Stanford University (2005)
Context: Remembering that I'll be dead soon is the most important tool I've ever encountered to help me make the big choices in life. Because almost everything — all external expectations, all pride, all fear of embarrassment or failure — these things just fall away in the face of death, leaving only what is truly important. Remembering that you are going to die is the best way I know to avoid the trap of thinking you have something to lose. You are already naked. There is no reason not to follow your heart.

Galen. Margaret Tallmadge May (trans.) On the Usefulness of the Parts of the Body, Ithaca, New York: Cornell U. Press, 1968. p. 502.
Context: A god, as I have said, commanded me to tell the first use also, and he himself knows that I have shrunk from its obscurity. He knows too that not only here but also in many other places in these commentaries, if it depended on me, I would omit demonstrations requiring astronomy, geometry, music, or any other logical discipline, lest my books should be held in utter detestation by physicians. For truly on countless occasions throughout my life I have had this experience; persons for a time talk pleasantly with me because of my work among the sick, in which they think me very well trained, but when they learn later on that I am also trained in mathematics, they avoid me for the most part and are no longer at all glad to be with me. Accordingly, I am always wary of touching on such subjects, and in this case it is only in obedience to the command of a divinity, as I have said, that I have used the theorems of geometry

Valedictory, dated February 1837, Messenger and advocate 3, p. 548. (August 1837)
Cowdery’s 1837 editorial farewell in the Kirtland Church newspaper.

Source: It's Not Easy Bein' Me: A Lifetime of No Respect But Plenty of Sex and Drugs (2004), p. 6

Source: Speech at Kansas State University (11 March 1996)

कला र जीवन (Art and Life)
Art and Life
Context: Even Truth is of many types, like – Imaginative Truth, Practical Truth and Philosophical Truth. That which is in three times, that is called Truth and God itself is the first and the last truth. But in practical life, truth takes many forms and as the practical truth I understand the sensible world's hard comprehensible truth. The one attained by the research of intellect, I call philosophical truth and imaginative that which illustrates through the subtle pictures of the mind. To say the stone is hard is practical truth, saying that adding up one and one the result will be two and through the existence of creation there is truth I call philosophical truth; and saying things like seeing Sarasvati talked with her, I understand as being the imaginative truth. For me, practicality is limited; philosophy, intellect is blind; I enjoy imaginative truth the most and through it find the glimpses of God

“Pessimism of the intellect, optimism of the will.”
Variant: Pessimism of the spirit; optimism of the will.

The Highest of the High (1953)
Context: Mere intellectuals can never understand me through their intellect. If I am the Highest of the High, it becomes impossible for the intellect to gauge me, nor is it possible for my ways to be fathomed by the limited human mind.
I am not to be attained by those who, loving me, stand reverently by in rapt admiration. I am not for those who ridicule me and point at me with contempt. To have a crowd of tens of millions flocking around me is not what I am for.

Reverence for Life (1969)
Context: At sunset of the third day, near the village of Igendja, we moved along an island set in the middle of the wide river. On a sandback to our left, four hippopotamuses and their young plodded along in our same direction. Just then, in my great tiredness and discouragement, the phrase "Reverence for Life" struck me like a flash. As far as I knew, it was a phrase I had never heard nor ever read. I realized at once that it carried within itself the solution to the problem that had been torturing me. Now I knew that a system of values which concerns itself only with our relationship to other people is incomplete and therefore lacking in power for good. Only by means of reverence for life can we establish a spiritual and humane relationship with both people and all living creatures within our reach. Only in this fashion can we avoid harming others, and, within the limits of our capacity, go to their aid whenever they need us.