This volume about the Vichy years and the German Occupation of 1940-1944 uses as a starting point Robert Paxton's Vichy France: Old Guard and New Order, which provided a meticulously documented portrait of a nation consumed by indecision and self-doubt. The essays by the foremost scholars in the field place the Occupation of France in the context of other episodes in French history, and in the context of other occupied countries during World War II. They consider communities of belief during the Vichy years, examine how the experience of war and occupation shaped the everyday lives of people, and look at the ongoing reconstruction of the memory of the Vichy years.
This collection of essays takes up where Paxton left off and shows how the last twenty-five years of scholarship have made problematic the tidy categories used to describe behaviour during the Vichy years. The authors point to new directions in the field and address both the myth of the 'nation of forty million resisters' that Paxton demolished and the creation of a new myth -- that the French have failed or refused to confront their past.

Throughout his life, James Boswell struggled to fashion a clear account of himself, but try as he might, he could not reconcile the truths of his era with those of his religious upbringing. Boswell's Enlightenment examines the conflicting credos of reason and faith, progress and tradition that pulled Boswell, like so many eighteenth-century Europeans, in opposing directions. In the end, the life of the man best known for writing Samuel Johnson's biography was something of a patchwork affair. As Johnson himself understood: "That creature was its own tormentor, and I believe its name was BOSWELL." Few periods in Boswell's life better crystallize this internal turmoil than 1763-1765, the years of his Grand Tour and the focus of Robert Zaretsky's thrilling intellectual adventure. From the moment Boswell sailed for Holland from the port of Harwich, leaving behind on the beach his newly made friend Dr. Johnson, to his return to Dover from Calais a year and a half later, the young Scot was intent on not just touring historic and religious sites but also canvassing the views of the greatest thinkers of the age. In his relentless quizzing of Voltaire and Rousseau, Hume and Johnson, Paoli and Wilkes on topics concerning faith, the soul, and death, he was not merely a celebrity-seeker but-for want of a better term-a truth-seeker. Zaretsky reveals a life more complex and compelling than suggested by the label "Johnson's biographer," and one that 250 years later registers our own variations of mind.

Known as the "patron saint of all outsiders," Simone Weil (1909-43) was one of the twentieth century's most remarkable thinkers, a philosopher who truly lived by her political and ethical ideals. In a short life framed by the two world wars, Weil taught philosophy to lycee students and organized union workers, fought alongside anarchists during the Spanish Civil War and labored alongside workers on assembly lines, joined the Free French movement in London and died in despair because she was not sent to France to help the Resistance. Though Weil published little during her life, after her death, thanks largely to the efforts of Albert Camus, hundreds of pages of her manuscripts were published to critical and popular acclaim. While many seekers have been attracted to Weil's religious thought, Robert Zaretsky gives us a different Weil, exploring her insights into politics and ethics, and showing us a new side of Weil that balances her contradictions-the rigorous rationalist who also had her own brand of Catholic mysticism; the revolutionary with a soft spot for anarchism yet who believed in the hierarchy of labor; and the humanitarian who emphasized human needs and obligations over human rights. Reflecting on the relationship between thought and action in Weil's life, The Subversive Simone Weil honors the complexity of Weil's thought and speaks to why it matters and continues to fascinate readers today.

In his Nobel Prize acceptance speech, Albert Camus declared that a writer's duty is twofold: "the refusal to lie about what one knows and the resistance against oppression." These twin obsessions help explain something of Camus' remarkable character, which is the overarching subject of this sympathetic and lively book. Through an exploration of themes that preoccupied Camus--absurdity, silence, revolt, fidelity, and moderation--Robert Zaretsky portrays a moralist who refused to be fooled by the nobler names we assign to our actions, and who pushed himself, and those about him, to challenge the status quo. Though we do not face the same dangers that threatened Europe when Camus wrote The Myth of Sisyphus and The Stranger, we confront other alarms. Herein lies Camus' abiding significance. Reading his work, we become more thoughtful observers of our own lives. For Camus, rebellion is an eternal human condition, a timeless struggle against injustice that makes life worth living. But rebellion is also bounded by self-imposed constraints--it is a noble if impossible ideal. Such a contradiction suggests that if there is no reason for hope, there is also no occasion for despair--a sentiment perhaps better suited for the ancient tragedians than modern political theorists but one whose wisdom abides. Yet we must not venerate suffering, Camus cautions: the world's beauty demands our attention no less than life's train of injustices. That recognition permits him to declare: "It was the middle of winter, I finally realized that, within me, summer was inextinguishable."

Known as the "patron saint of all outsiders," Simone Weil (1909-43) was one of the twentieth century's most remarkable thinkers, a philosopher who truly lived by her political and ethical ideals. In a short life framed by the two world wars, Weil taught philosophy to lycee students and organized union workers, fought alongside anarchists during the Spanish Civil War and labored alongside workers on assembly lines, joined the Free French movement in London and died in despair because she was not sent to France to help the Resistance. Though Weil published little during her life, after her death, thanks largely to the efforts of Albert Camus, hundreds of pages of her manuscripts were published to critical and popular acclaim. While many seekers have been attracted to Weil's religious thought, Robert Zaretsky gives us a different Weil, exploring her insights into politics and ethics, and showing us a new side of Weil that balances her contradictions-the rigorous rationalist who also had her own brand of Catholic mysticism; the revolutionary with a soft spot for anarchism yet who believed in the hierarchy of labor; and the humanitarian who emphasized human needs and obligations over human rights. Reflecting on the relationship between thought and action in Weil's life, The Subversive Simone Weil honors the complexity of Weil's thought and speaks to why it matters and continues to fascinate readers today.

"Like many others of my generation, I first read Camus in high school. I carried him in my backpack while traveling across Europe, I carried him into (and out of) relationships, and I carried him into (and out of) difficult periods of my life. More recently, I have carried him into university classes that I have taught, coming out of them with a renewed appreciation of his art. To be sure, my idea of Camus thirty years ago scarcely resembles my idea of him today. While my admiration and attachment to his writings remain as great as they were long ago, the reasons are more complicated and critical." Robert Zaretsky

On October 16, 1957, Albert Camus was dining in a small restaurant on Paris's Left Bank when a waiter approached him with news: the radio had just announced that Camus had won the Nobel Prize for Literature. Camus insisted that a mistake had been made and that others were far more deserving of the honor than he. Yet Camus was already recognized around the world as the voice of a generation a status he had achieved with dizzying speed. He published his first novel, The Stranger, in 1942 and emerged from the war as the spokesperson for the Resistance and, although he consistently rejected the label, for existentialism. Subsequent works of fiction (including the novels The Plague and The Fall), philosophy (notably, The Myth of Sisyphus and The Rebel), drama, and social criticism secured his literary and intellectual reputation. And then on January 4, 1960, three years after accepting the Nobel Prize, he was killed in a car accident.

In a book distinguished by clarity and passion, Robert Zaretsky considers why Albert Camus mattered in his own lifetime and continues to matter today, focusing on key moments that shaped Camus's development as a writer, a public intellectual, and a man. Each chapter is devoted to a specific event: Camus's visit to Kabylia in 1939 to report on the conditions of the local Berber tribes; his decision in 1945 to sign a petition to commute the death sentence of collaborationist writer Robert Brasillach; his famous quarrel with Jean-Paul Sartre in 1952 over the nature of communism; and his silence about the war in Algeria in 1956. Both engaged and engaging, Albert Camus: Elements of a Life is a searching companion to a profoundly moral and lucid writer whose works provide a guide for those perplexed by the absurdity of the human condition and the world's resistance to meaning."

In the French Camargue-the delta surrounding the mouth of the Rhone River and part of the southern "nation" of Occitania-the bull is a powerful icon of nationalism, literature, and culture. How this came to be-how the Camargue bull came to confront the French cock, venerable symbol of a unified and republican France-is the story told in this ingenious study. Robert Zaretsky considers how in fin-de-siecle France the young writer Folco de Baroncelli, inspired by the history of the American West, in particular the fate of the Oglala Sioux and other Native American peoples, reinvented the history of Occitania. Galvanized by the example set by Buffalo Bill Cody, Baroncelli recast the Camargue as "le far-west" of France, creating the "immemorial" traditions he battled to protect. Zaretsky's study examines the creative tension between center and periphery in the making of modern France: just as the political and intellectual elite of the Third Republic "invented" a certain kind of France, so too did a coterie of southern writers, including Baroncelli, "invent" a certain kind of Camargue. The story of how the Camargue bull challenged the French cock in this ideological and cultural Wild West deepens our appreciation of the complex dynamic that has created contemporary France. Robert Zaretsky is an associate professor in the Honors College and Department of Modern and Classical Languages at the University of Houston and the author of Nimes at War: Religion, Politics, and Public Opinion in the Department of the Gard, 1938-1944.

The dramatic collapse of the friendship between Rousseau and Hume, in the context of their grand intellectual quest to conquer the limits of human understanding. The rise and spectacular fall of the friendship between the two great philosophers of the eighteenth century, barely six months after they first met, reverberated on both sides of the Channel. As the relationship between Jean-Jacques Rousseau and David Hume unraveled, a volley of rancorous letters was fired off, then quickly published and devoured by aristocrats, intellectuals, and common readers alike. Everyone took sides in this momentous dispute between the greatest of Enlightenment thinkers. In this lively and revealing book, Robert Zaretsky and John T. Scott explore the unfolding rift between Rousseau and Hume. The authors are particularly fascinated by the connection between the thinkers' lives and thought, especially the way that the failure of each to understand the other-and himself-illuminates the limits of human understanding. In addition, they situate the philosophers' quarrel in the social, political, and intellectual milieu that informed their actions, as well as the actions of the other participants in the dispute, such as James Boswell, Adam Smith, and Voltaire. By examining the conflict through the prism of each philosopher's contribution to Western thought, Zaretsky and Scott reveal the implications for the two men as individuals and philosophers as well as for the contemporary world.

"We are all confronted, at one time or another, with choices as to what sort of life we will lead". So Tzvetan Todorov begins Frail Happiness, a provocative meditation on the thought and writings of Jean-Jacques Rousseau. Todorov turned to Rousseau, he tells us, because he no longer found the professional language of scholarship an effective means for addressing such issues and because he found in Rousseau a seemingly immediate language that could articulate what is difficult and problematic in human life.

Rousseau is often said to have "discovered and invented our modernity", and Todorov's interpretation of Rousseau centers on the question of what sort of life we can live in modern times. Like modernity itself, the answer is complex: there are several ways of life that Rousseau contemplates and that Todorov considers along with him. He finds in Rousseau three possibilities: the life of the citizen, the solitary individual, and the moral individual. Todorov explores these three ways and their relevance for us two centuries later. Although all have commendable features, it is the third way, that of the moral individual -- the path laid out in Rousseau's novel Emile -- that the philosopher recommends without reservation.

Frail Happiness is an important interpretation of Rousseau, one suffused with Todorov's own moral seriousness and intellectual depth. While ranging widely through Rousseau's corpus with skill and scholarly authority, he never loses sight of the questions that led him to Rousseau in the first place: he returns, again and again, to the frail yet persistent hope for human happiness.

"Vichy will not go away. As I write, France is in the throes of the Paul Touvier affair. . . . The Touvier affair is just the most recent expression of what Henry Rousso has called the Vichy syndrome." So begins Robert Zaretsky's timely study of everyday life in France during the "dark years" of Vichy. While many studies of Vichy France have either focused on specific lives or ideas or covered the period in broad and synthetic terms, local studies such as this promise to nuance our understanding of wartime France. By concentrating on the city of Nimes and the department of the Gard, Zaretsky moves beyond generalizations concerning resistance and collaboration to consider issues of historical continuity and change within a specific local context. In the words and acts of local French men and women, he finds the character of "mentalities" in the heart of our own century.

The Gard is well chosen as the focus of this study. From the sixteenth century onward, the region had been a flash point between warring Catholics and Protestants. By the early twentieth century, that tension had eased but not disappeared. Zaretsky examines the dynamics between local Protestant, Catholic, and Jewish communities, arguing that with the advent of Vichy--a regime that, if not clerical, was deeply deferential to the Catholic Church--tension and conflict resurfaced in the Gard. Nimes at War is based on a wealth of archival materials--police and prefectoral reports, official departmental documents, local secular and religious newspapers, and letters intercepted by the regime's security apparatus--much of which has only recently been opened to researchers. Zaretsky's detailed narrative will undoubtedly provoke further reconsideration of the complex and ambiguous world of Vichy.