Bread and Freedom by Albert Camus

If we add up the examples of breach of faith and extortion that have just been pointed out to us, we can foresee a time when, in a Europe of concentration camps, the only people at liberty will be prison guards who will then have to lock up one another. When only one remains, he will called the `supreme guard,` and that will be the ideal society in which problems of opposition, the headache of twentieth-century governments, will be settled once and for all.

Of course, this is but a prophecy and, although governments and police forces throughout the world are striving, with great good will, to achieve such a happy situation, we have not yet gone that far. Among us, for instance, in Western Europe, freedom is officially approved. But such freedom makes me think of the poor female cousin in certain middle-class families. She has become a widow; she has lost her natural protector. So she has been taken in, given a room on the top floor, and is welcome in the kitchen. She is occasionally paraded publicly on Sunday, to prove that one is virtuous and not a dirty dog. But for everything else, and especially on state occasions, she is requested to keep her mouth shut. And even if some policeman idly takes liberties with her in dark corners, one doesn’t make a fuss about it, for she has seen such things before, especially with the master of the house, and, after all, it’s not worth getting in bad with the legal authorities. In the East, it must be admitted, they are more forthright. They have settled the business of the female cousin once and for all by locking her up in a closet with two solid bolts on the door. It seems that she will be taken out fifty years from now, more or less, when the ideal society is definitively established. Then there will be celebrations in her honour. But, in my opinion, she may then be somewhat moth-eaten, and I am very much afraid that it may be impossible to make use of her. When we stop to think that these two conceptions of freedom, the one in the closet and the other in the kitchen, have decided to force themselves on each other and are obliged in all that hullabaloo to reduce still further the female cousin’s activity, it will be readily seen that our history is rather one of slavery than of freedom and that the world we live in is the one that has just been described, which leaps out at us from the newspaper every morning to make of our days and our weeks a single day of revolt and disgust.

The simplest, and hence most tempting, thing is to blame governments or some obscure powers for such naughty behaviour. Besides, it is indeed true that they are guilty and that their guilt is so solidly established that we have lost sight of its beginnings. But they are not the only ones responsible. After all, if freedom had always had to rely on governments to encourage her growth, she would probably still been in her infancy or else definitively buried with the inscription `another angel in heaven.`The society of money and exploitation has never been charged, so far as I know, with assuring the triumph of freedom and justice. Police states have never been suspected of opening schools of law in the cellars where they interrogate their subjects. So, when they oppress and exploit, they are merely doing their job, and whoever blindly entrusts them with the care of freedom has no right to be surprised when she is immediately dishonoured. If freedom is humiliated or in chains today, it is not because her enemies had recourse to treachery. It is simply because she has lost her natural protector. Yes, freedom is widowed, but it must be added because it is true: she is widowed of all of us.

Freedom is the concern of the oppressed, and her natural protectors have always come from the oppressed. In feudal Europe the communes maintained the ferments of freedom; those who assured her fleeting triumph in 1789 were the inhabitants of towns and cities; and since the nineteenth century the workers’ movements have assumed responsibility for the double honour of freedom and justice, without ever dreaming of saying that they were irreconcilable. Labourers, both manual and intellectual, are the ones who gave a body to freedom and helped her progress in the world until she has become the very basis of our thought, the air we cannot do without, that we breathe without even noticing it until the time comes when, deprived of it, we feel that we are dying. And if freedom is regressing today throughout such a large part of the world, this is probably because the devices for enslavement have never been so cynically chosen or so effective, but also because her real defenders, through fatigue, through despair, or through a false idea of strategy and efficiency, have turned away from her. Yes, the great event of the twentieth century was the forsaking of the values of freedom by the revolutionary movement, the progressive retreat of socialism based on freedom before the attacks of a Caesarian and military socialism. Since that moment a certain hope has disappeared from the world and a solitude has begun for each ad every free man.

When, after Marx, the rumour began to spread and gain strength that freedom was a bourgeois hoax, a single word was misplaced in that definition, and we are still paying for that mistake through the convulsions of our time. For it should have been said merely that bourgeois freedom was a hoax – and not all freedom. It should have been said simply that bourgeois freedom was not freedom or, in the best of cases, was not yet freedom. But that there were liberties to be won and never to be relinquished again. It is quite true that there is no possible freedom for the man tied to his lathe all day long who, when evening comes, crowds into a single room with his family. But this fact condemns a class, a society and the slavery it assumes, not freedom itself, without which the poorest among us cannot get along. For even if society were suddenly transformed and became decent and comfortable for all, it would still be a barbarous state unless freedom triumphed. And because bourgeois society talks about freedom without practising it, must the world of workers also give up practising it and boast merely of not talking about it? Yet the confusion took place and in the revolutionary movement freedom was gradually condemned because bourgeois society used it as a hoax. From a justifiable and healthy distrust of the way that bourgeois society prostituted freedom, people came to distrust freedom itself. At best, it was, postponed to the end of time, with the request that meanwhile it be not talked about. The contention was that we needed justice first and that we would come top freedom later on, as if slaves could ever hope to achieve justice. And forceful intellectuals announced to the worker that bread alone interested him rather than freedom, as if the worker didn’t know that his bread depends in part on his freedom. And, to be sure, in the face of the prolonged injustice of bourgeois society, the temptation to go to such extremes was great. After all, there is probably not one of us here who, either in deed or in thought, did not succumb. But history has progressed, and what we have seen must now make us think things over.

The revolution brought about by workers succeeded in 1917 and marked the dawn of real freedom and the greatest hope the world has known. But that revolution, surrounded from the outside, threatened within and without, provided itself with a police force. Inheriting a definition and a doctrine that pictured freedom as suspect, the revolution little by little became stronger, and the world’s greatest hope hardened into the world’s most efficient dictatorship. The false freedom of bourgeois society has not suffered meanwhile. What was killed in the Moscow trials and elsewhere, and in the revolutionary camps, what is assassinated when in Hungary a railway worker is shot for some professional mistake, is not bourgeois freedom but rather the freedom of 1917. Bourgeois freedom can meanwhile have recourse to all possible hoaxes. The trials and perversions of revolutionary society furnish it at one and the same time with a good conscience and with arguments against its enemies.

In conclusion, the characteristic of the world we live in is just that cynical dialectic which sets up injustice against enslavement while strengthening one by the other. When we admit to the palace of culture Franco, the friend of Goebbels and of Himmler- Franco, the real victor of the Second World War – to those who protest that the rights of man inscribed in the charter of UNESCO are turned to ridicule every day in Franco’s prisons we reply without smiling that Poland figure’s in UNESCO too and that, as far as public freedom is concerned, one is no better than the other. An idiotic argument, of course! If you were so unfortunate as to marry your elder daughter to a sergeant in a battalion of ex-convicts, this is no reason why you should marry off her younger sister to the most elegant detective on the society squad; one black sheep in the family is enough. And yet the idiotic argument works, as is proved to us every day. When anyone brings up the slave in the colonies and calls for justice, he is reminded of prisoners in Russian concentration camps, and vice versa. And if you protest against the assassination in Prague of an opposition historian like Kalandra, two or three American Negroes are thrown in your face. In such a disgusting attempt at outbidding, one thing only does not change – the victim, who is always the same. A single value is constantly outraged or prostituted – freedom – and then we notice that everywhere, together with freedom, justice is also profaned.

How then can this infernal circle be broken? Obviously, it can be done only by reviving at once, in ourselves and in others, the value of freedom – and by never again agreeing to its being sacrificed, even temporarily, or separated from our demand for justice. The current motto for all of us can only be this: without giving up anything on the plane of justice, yield nothing on the plane of freedom. In particular, the few democratic liberties we still enjoy are not unimportant illusions that we can allow to be taken from us without a protest. They represent exactly what remains to us of the great revolutionary conquests of the last two centuries. Hence they are not, as so many clever demagogues tell us, the negation of true freedom. There is no ideal freedom that will someday be given us all at once, as a pension comes at the end of one’s life. There are liberties to be won painfully, one by one, and those we still have are stages – most certainly inadequate, but stages nevertheless – on the way to total liberation. If we agree to suppress them, we do not progress nonetheless. On the contrary, we retreat, we go backward, and someday we shall have to retrace our steps along that road, but that new effort will once more be made in the sweat and blood of men.

No, choosing freedom today does not mean ceasing to be a profiteer of the Soviet regime and becoming a profiteer of the bourgeois regime. For that would amount, instead, to choosing slavery twice and, as a final condemnation, choosing it twice for others. Choosing freedom is not, as we are told, choosing against justice. On the other hand, freedom is chosen today in relation to those who are everywhere suffering and fighting, and this is the only freedom that counts. It is chosen at the same time as justice, and, to tell the truth, henceforth we cannot choose one without the other. If someone takes away your bread, he suppresses your freedom at the same time. But if someone takes away your freedom, you may be sure that your bread is threatened, for it depends no longer on you and your struggle but on the whim of a master. Poverty increases insofar as freedom retreats throughout the world, and vice versa. And if this cruel century has taught us anything at all, it has taught that the economic revolution must be free just as liberation must include the economic. The oppressed want to be liberated not only from their hunger but also from their masters. They are well aware that they will be effectively freed of hunger only when they hold their masters, all their masters, at bay.

I shall add in conclusion that separating freedom from justice is tantamount to separating culture and labour, which is the epitome of the social sin. The confusion of the workers’ movement in Europe springs in part from the fact that it has lost its real home, where it took comfort after all defeats, which was its faith in freedom. But, likewise, the confusion of European intellectuals springs from the fact that the double hoax, bourgeois and pseudo-revolutionary, separated them from their sole source of authenticity, the work and suffering of all, cutting them off from their sole natural allies, the workers. Insofar as I am concerned, I have recognised only two aristocracies, that of labour and that of the intelligence, and I know now that it is mad and criminal to try to make one dominate the other. I know that the two of them constitute but a single nobility, that their truth and, above all, their effectiveness lie in union; I know that if they are separated, they will allow themselves to be overcome gradually by the forces of tyranny and barbarousness, but that united, on the other hand, they will govern the world. This is why any undertaking that aims to loosen their ties and separate them is directed against man and his loftiest hopes. The first concern of any dictatorship is, consequently, to subjugate both labour and culture. In fact, both must be gagged or else, as tyrants are well aware, sooner or later one will speak up for the other. Thus, in my opinion, there are two ways for an intellectual to betray at present, and in both cases he betrays because he accepts a single thing – that separation between labour and culture. The first way is characteristic of bourgeois intellectuals who are willing that their privileges should be paid for by the enslavement of the workers. They often say that they are defending freedom, but they are defending first of all the privileges freedom gives to them, and to them alone1 . The second way is characteristic of intellectuals who think they are leftist and who, through distrust of freedom, are willing that culture, and the freedom it presupposes, should be directed, under the vain pretext of serving a future justice. In both cases the profiteers of injustice and the renegades of freedom ratify and sanction the separation of intellectual and manual labour which condemns both labour and culture to impotence. They deprecate at one and the same time both freedom and justice.

It is true that freedom, when it is made up principally of privileges, insults labour and separates it from culture. But freedom is not made up principally of privileges; it is made up especially of duties. And the moment each of us tries to give freedom’s duties precedence over its privileges, freedom joins together labour and culture and sets in motion the only force that can effectively serve justice. The rule of our action, the secret of our resistance can be easily stated: everything that humiliates labour also humiliates the intelligence, and vice versa. And the revolutionary struggle, the centuries-old straining toward liberation can be defined first of all as a double and constant rejection of humiliation.

To tell the truth, we have not yet cast off that humiliation. But the wheel turns, history changes, and a time is coming, I am sure, when we shall cease to be alone. For me, our gathering here today is in itself a sign. The fact that members of unions gather together and crowd around our freedoms to defend them is indeed reason enough for all to come here from all directions to illustrate their union and their hope. The way ahead of us is long. Yet if war does not come and mingle everything in its hideous confusion, we shall have time at last to give a form to the justice and freedom we need. But to achieve that we must henceforth categorically refuse, without anger but irrevocably, the lies with which we have been stuffed. No, freedom is not founded on concentration camps, or on the subjugated peoples of the colonies, or on the workers’ poverty! No, the doves of peace do not perch on gallows! No, the forces of freedom cannot mingle the sons of the victims with the executioners of Madrid and elsewhere! Of tat, at least, we shall henceforth be sure, as we shall be sure that freedom is not a gift received from a State or a leader but a possession to be won every day by the effort of each and union of all.

• 1And, besides, most of the time they do not even defend freedom the moment there is any risk in doing so.