The desire for possession is only another form of the desire to endure; it is this that comprises the impotent delirium of love.
No human being, even the most passionately loved and passionately loving, is ever in our possession.
On the pitiless earth where lovers are often separated in death and are always born divided, the total possession of another human being and absolute communion throughout an entire lifetime are impossible dreams.
The desire for possession is insatiable, to such a point that it can survive even love itself.
To love, therefore, is to sterilize the person one loves.
The shamefaced suffering of the abandoned lover is not so much due to being no longer loved as to knowing that the other partner can and must love again.
In the final analysis, every man devoured by the overpowering desire to endure and possess wishes that those whom he has loved were either sterile or dead. This is real rebellion.
Those who have not insisted, at least once, on the absolute virginity of human beings and of the world, who have not trembled with longing and impotence at the fact that it is impossible, and have then not been destroyed by trying to love halfheartedly, perpetually forced back upon their longing for the absolute, cannot understand the realities of rebellion and its ravening desire for destruction.
But the lives of others always escape us, and we escape them too; they have no firm outline.
Life from this point of view is without style. It is only an impulse that endlessly pursues its form without ever finding it.
Man, tortured by this, tries in vain to find the form that will impose certain limits between which he can be king.
The Rebel (French: L’Homme révolté) is a 1951 book-length essay by Albert Camus, which treats both the metaphysical and the historical development of rebellion and revolution in societies, especially Western Europe.
Examining both rebellion and revolt, which may be seen as the same phenomenon in personal and social frames, Camus examines several’ countercultural’ figures and movements from the history of Western thought and art, noting the importance of each in the overall development of revolutionary thought and philosophy.
He analyses the decreasing social importance of the king, god and of virtue and the development of nihilism.
It can be seen as a sequel to The Myth of Sisyphus, where he ponders the meaning of life, because it answers the same question, but offers an alternative solution.