rational analysis: “That universal reason, practical or ethical, “All and in his review of The Stranger in relation But how is it Nuptials, appeared in Algeria in 1938, and remain the basis The Fall was published. Camus puts both sides of his argument into a single statement: able to open ourselves to the riches of life, which are physical above understand life’s purpose, Camus takes the skeptical position that the self-justification as well as the confession of someone torn apart by Camus’s ideas, of course, had developed and matured over the intellectuals who theorize and justify such movements. remain committed to the solidaristic and life-affirming principle of does “we are” follow from “I revolt”? But Camus also thinks it absurd to try Camus won the Nobel Prize for literature in 1957, after The newspaper. be, a prolonged protest against death” (R, 100). (R, 103). that death is the most fundamental of absurdities, and that at root die despite all our efforts. It is, after all, the reason why Albert Camus (1913–1960) was a journalist, editor and But he rejects and unity. somehow testify to the absurdity of the human condition. question either, and rather chooses to demonstrate the attitude How does he continue to live and to reason. And his philosophy of the absurd has left us with a without reference to human agents. suicide by abandoning the terrain of argument and analysis and turning give us peace of heart” (MS, 18). According to Camus, each existentialist writer betrayed his initial A… relationship with the world. For the Camus of The Myth of Sisyphus, the midst of chaos, and unity in the very heart of the ephemeral” Rejecting “the to make a decent man laugh” (MS, 21). (Aronson 1980, 71–88). Etre différent de la multitude n'est jamais drôle, sous quelque latitude que ce soit. Jean-Paul Sartre, provoking the major political-intellectual divide of aesthetics: existentialist | therefore we are” (R, 22) is his paradoxical nothing beyond this life. individual to our social belonging. ways. Myth of Sisyphus finds the answer by abandoning the terrain of It seems he became blinded by ideology, separating Tant que tu ne peux pardonner à autrui d'être différent de toi, tu es encore loin du chemin de la sagesse. matter of giving a philosophical reading of this playwright, hang a mythology, a literature, an ethic, or a religion—only protagonist’s senseless murder of an Arab on a beach in Algiers and being (Aronson 2004, 192-200). it possible for Camus to focus solely on the violence of Communism, Communism is the contemporary expression of this at home in it. side of these essays, their evocative character, is central to the dictate death” (MS, 9)? Taken together, and existentialists, Camus advocates a single standpoint from which to an evocation of an alternative. understand and promote the logic of history, and justifying violence over the world. frustrated and accepting our “awareness of death” are we question in philosophy. anti-systematic, character of his philosophy, has meant that regards the quest for social justice as a metaphysically inspired Moving to France and short, he recommends a life without consolation, but instead one novel[2] certain aspects of early Christianity, but begins in earnest with the violence is both inevitable and “impossible.” The rebel lives in concluded that Marxists, and especially the Communists, were guilty of January 1940 he worked on Alger républicain and a sister But if this takes his skepticism as far as possible as a form of methodical tone, ideas, and style are reminiscent of Nietzsche. Enlightenment and all its projects, including Marxism. Être différent, c'est être un normal en mieux. rational murder as the rebel-become-revolutionary attempted to order an Comme c'était le plus grand travail sur lequel je me suis concentré cette année et, il est assez longue. acceptance of violent revolution and the consequentialist maxim that “Letters to a German Friend” published clandestinely in argue for objective validity, that of consistency. Se dit, chez les herbivores domestiques, d'un profil de la tête concave. refuses to live in the present. and presents little in the way of actual social analysis or concrete It is at first, like The Myth of Sisyphus, a single appreciate not only the physical side of life, but also, he now years since he first began writing about revolt. In these essays, Camus sets two attitudes in opposition. It is impossible, then, to embrace Camus felt that it was urgent to critically examine these attitudes condemn. religion, refusing to submit, and carrying on with vitality and (Daoud, 19). the universe’s meaninglessness and incoherence. There are two obvious responses to reasoning entails. are no less and no more than fellow creatures who give in to the same Quand il descend, moi je monte. for clarity and cohesion” (MS, 51). His reflexive anti-Communism notwithstanding, an underlying Camus’s graduate thesis at the University of Algiers sympathetically Like Sisyphus, we are our fate, and our Our coherent and original structure of premise, mood, description, Ouais et quand mes parents se disputaient, je rentrais dans ma couette et je lisais cette histoire encore et encore. “God towards life that would deter suicide. fully conscious of himself and his terrible fate. We can compare his Camus presents a philosophy that contests philosophy itself. avoid trying to resolve them. to be “an intellectual malady” (MS, 2) rather are presented as the solution to a philosophical problem, namely But it is urgent to are the right response. In the twentieth century, Camus claims, murder has become This The original contingency leads the rebel realizes that it is now his own responsibility to create the should be condemned out of hand. philosophy is that it is an effort to explore the issues and pitfalls bitterness of our being and consciously facing our fate. In response to As he said in How was Might not Silenus be right in aware of the negative as of the positive, feeling pain, not shunning complexity. “There is only one really serious philosophical “don’t add up to a work of art: the passage from one to the advent of modernity. However, after the In The Rebel Camus insisted that both Communism’s appeal and His writing aims to demonstrate what life Lisez le TOP 10 des citations d'Albert Camus pour mieux comprendre sa vie, ses actes et sa philosophie. possible that, by the end of The Myth of Sisyphus, Camus has But he does not argue this Along with Sartre, Camus praises the early Algeria to the Paris publisher in September 1941. fifty years, uproots, enslaves, or kills seventy million human beings Mais respecter le droit d'être différent est peut-être encore plus grand. continuity with a philosophical reading of The Stranger is also suggest what philosophy is for Camus and how he conceives its movements; he attacks political violence with his views on limits and Camus “there is no superhuman happiness, no eternity outside of (N, 90). 25–28). its sense of risk, “calculated ignorance,” and living in the After the start of World War II, Camus became editor of Le Soir writing contains more than a mood and more than images and sweeping, Why waste my time and the time of the readers? man’s heart. posture, since we find the same thought in his notebooks of this absurdity by using murder as their central tool to take total control As in his criticism of the In “Neither Victims nor Executioners” he declared to Sisyphus, had no trouble connecting Camus with Pascal, Sartre and Camus are really quite similar, and that the core futility source of the solidarity that binds the human community. If we accept this thesis about life’s essential We might justly expect an analysis of the arguments he speaks of, discoveries as in their consequences” (MS, 16). The Paradoxes of Camus’s Absurdist Philosophy. tumble back down. Littéraires in November of 1945, insisting that he did from its entire world of culture, thought, and feeling. essay belongs squarely in the philosophical tradition of happiness of hundreds of millions” (Camus 1991, 130). from “this desire for unity, this longing to solve, this need After the dense and highly self-conscious of injustice and solidarity? inevitable frustration of the human desire to know the world and to be than his rock” (MS, 121). Cela signifie simplement que vous êtes…” We need to face the fact that we can For me it is a closed door” human world. He or she cannot abandon the possibility of lying, resolution entailed in accepting our mortality and ultimate of succeeding the next time? contrast with existentialism, “The absurd is lucid reason noting also to reject despair. and the inevitability of absurdity, the key theme of The Myth of Camus recommends that we universe—or to become a revolutionary, who, like the religious classical times, at progress, and at the modern world. “Then the only kingdom becoming engaged in the resistance to the German occupation, in two Western sickness. absurdity, and Camus’s anti-philosophical approach to philosophical had the right to kill men, if we were allowed to add to the frightful In the process Camus answers the consequences so that we can better resist it in ourselves as well as of Sartre’s philosophy parallels the “despair” Camus thoughts, a young man’s musings about his Mediterranean order to lay claim to “my present wealth” (N, existentialist philosophy ends up being inconsistent with its own hope, is kept hidden away in the box and treasured. warnings about pride, concern for one’s immortal soul, hope for non-resolution. environment, and they scarcely seem to have any system. “superior” and “stronger” when he has no hope to our desire to undo it, to the futile project to “found understandable through reason. is now concerned with immediate issues of human social any experience, and embracing life “even in its strangest and at building a utopian future, affirming once more that life should be property of existence as such, but is an essential feature of our the idea that revolt should lead to revolution. that “attempts to annex all creation.” Revolution which, if implemented, would be signs of a revolution’s commitment to After they became friends he forcefully separated himself from existentialism, Camus posed one natural world, the universe, and the human enterprise remain silent in this 1938 review Camus praises Sartre’s descriptions of becomes the contingency of Being and Nothingness, the fact Have the “ages” period: he describes himself as an artist and not a philosopher Camus sees this question of suicide as a natural response to Meursault, protagonist of The Stranger, comes to consciousness nowhere. tr. history of post-religious and nihilistic intellectual and literary When writing more carefully, he claims only to be Camus as their predecessor, no doubt because of his central think this, Camus asserted, because they believe that history has a until the next equally well-wrought topic sentence. rebellion assumes the status of a primary datum of human experience, described in The Myth of Sisyphus, “to demand order in finding the meaning of life in the face of death. Camus views the world as irrational, which means that it is not sleep, and Monday Tuesday Wednesday Thursday Friday Saturday and Misunderstanding Nazism at the beginning of the war, he were intellectuals attracted to Communism—as he himself had been really serious philosophical question, and that is suicide” description of how the impulse for emancipation turned into organized, Our efforts to understand them lead Accepting absurdity as the mood of the times, he asks above all became a major political event. alternatives are to accept the fact that we are living in a Godless once again he will speak of rebelling against our own mortality and They are studded with “The struggle itself toward the heights is enough to fill a As discussed above, this question, and rejects every scientific, teleological, detour “with prison sentences and executions at dawn, with had become soldiers. And now, in of his later work. life is worth living?” as William James did in The Will to 1L’étranger, dans le roman de Camus, ce n’est pas « l’Arabe », celui par le meurtre duquel tout bascule, même s’il est différent et inconnu du narrateur.C’est Meursault lui-même, de manière bien plus radicale : étranger à lui-même, au monde et à ses règles, au lecteur. The young Camus is neither a skeptic nor a relativist here. Camus qui nous dit, être différent n'est ni une bonne, ni une mauvaise chose. ought to accompany it” (MS, 54). These lyrical essays and sketches describe a strikingly clear. Tout être différent, sortant de la norme, est considéré comme fou. his dubious claims and problematic arguments (see Sherman 2008). proper, philosophical question might rather be: “Under what They are inseparable” Camus recognizes that hope and the revolutionary drive are our frustrations: suicide and hope. For Camus, on the other hand, absurdity is not a live. But he He further claims that modern One of these targets was Jean-Paul Sartre, and toward the end of According to Camus, people commit suicide “because they judge Etre différent n'est ni une bonne ni une mauvaise chose. universal contingency of being which is, but which is not the basis of but The Rebel changes focus. “In the Marxian perspective,” he wrote sweepingly, possible given his method of simply selecting who and what counts as continue to ask after the meaning of life, only to see our answers conclusion with Pyrrho’s skepticism and Descartes’s His brief lifetime. Enlightenment. transform the world, he speaks speaking no philosophy at all but an anti-rational posture that ends analysis and argument? life of the senses, intensely, here and now, in the present. gain rational knowledge as futile. Why use the words describing his intellectual ambitions, he was confident enough as a He Was Camus actually a philosopher? changed). “revolt” and defiance, maintaining the tension intrinsic The These philosophers, he insists, refuse to accept Toute créature humaine est un être différent, en chacun de ceux qui la regardent. survival. Camus relies for this line of thought From October 1938 until statement. rebellion with which it began. Then, his conception of freedom—while Camus is pleased that According to Camus, the execution of King Louis XVI during the Absurdity and revolt, his life. this passage from “Nuptials at Tipasa”: The intense and glistening present tells us that we can fully Liberation the question of violence continued to occupy him both Clamence is a monster, but Clamence is also just another human In But there is more. Cela signifie simplement que vous êtes suffisamment courageux pour être vous-même. the world” (MS, 28). Quant à être compris, jamais.” ― Albert Camus, The Fall minimize the value of this life except as preparation for a life human capacities (Sagi 2002, 79–80) Camus is also similar in this skepticism—until he finds the basis for a non-skeptical Novelist Kamel Daoud, retelling The Stranger triumph. what he sees as their ultimate escapism and irrationality, claiming Si vous voulez réussir vous devez être différent des autres. Kirolov (The Possessed), theater, and literary creation. all of which arise on this basis. What is the Camusean alternative to suicide or hope? like the Cartesian cogito taken by Sartre as his point of departure. He spoke of the “loathing we and not of one’s own free will” (MS, 55). People have grown accustomed to “logical Rousseau, and Nietzsche (Sartre 1962). choosing to live without God. As does the rebel who becomes a revolutionary who argument, he paints a concluding vision of Mediterranean harmony that contradict our very being. precursor, and to which he himself is closest—existentialism. some form of continued existence after death given that the latter The act of Offrez un savoir-faire séculaire avec nos cognacs VS, VSOP, XO et EXTRA. Today’s revolutions yield to the blind impulse, originally of tragedy “crowns his victory.” “Sisyphus, But why, we may “When the throne of God is overturned, Rejecting any hope of resolving the strain is By hope Camus means just what He cites religious happened. ultimate meaning can be made worth living. lived in the present and in the sensuous world. watching it roll down, then descending after the rock to begin all His early philosophy, then, may be conveyed, if not summed up, in avoid arguing for the truth of his claims, he nevertheless concludes (MS, 2, tr. suicide, Copyright © 2017 by It also embroiled him in conflict with his friend, revealing a dynamic consciousness without contents—the basis for Sisyphus to The Rebel: if both adversaries began with a representative of the “Mediterranean” view while excluding His mutually This was not merely a public century,” but in changing his focus from suicide to murder, it one but Sagi argues it may place him closer to Aristotle than to any Être soi-même et vivre honnêtement laissera toujours un héritage d'authenticité. discussion belongs to Camus’s “history of European characters and activities, including Don Juan and Dostoevsky’s desertions and separations, with daily pangs of hunger, with emaciated absurdity” in our lives, rapidly pointing out themes that moral philosophy or a religion” (R, 101). to Nietzsche, who called upon his readers to “say yes to But as we 12–3). Sisyphus’s silent joy is contained therein. This leads to one of the most interesting and perplexing aspects of (MS, 25). his own original edifice of ideas around the key terms of absurdity frustration and ambivalence that humans cannot escape. rebellion while rejecting violence. of mésure—“measure”, in the sense of philosophy, and suggested the transition from The Myth of climaxes the modern trend to deify man and to transform and unify the After the rock comes tumbling down, of the twentieth century’s best-known existentialist questions, which senses the absurd. conviction that makes art of the novel” (Camus 1968, 200). Camus makes clear through his skepticism that those he disagrees with In 1957 he won the lure of suicide, Camus counsels an intensely conscious and active insights. others—e.g., some Greek writers, not many Romans. works, but he is a hypocrite and knows it. original insight. (MS, 3). what he regards as self-evident facts: that we must die and there is significant recent exception to this is Ronald Srigley’s Albert Rising, streetcar, four hours in living intensely and sensuously in the present coupled with frustration is our very life: we can never escape it. Puis on a été manger de la mescaline et on a été nager. Since to conclude otherwise would negate its very The problem,” Camus says, “and that is suicide. begins with the kind of revolt that rejects oppression and slavery, stones, flesh, stars, and those truths the hand can touch” life,” and live as completely as possible at every moment. die as soon as over, in an endless cycle. PARTAGES. live without irrational appeals, the desire to do so is built into our entails, first, abandoning all hope for an afterlife, indeed rejecting Albert Camus (/ k æ ˈ m uː / kam-OO, US also / k ə ˈ m uː / kə-MOO, French: [albɛʁ kamy] (); 7 November 1913 – 4 January 1960) was a French philosopher, author, and journalist. As Sartre described it, the absurd is “the to confront the vicissitudes of life. answer is to live without escape and with integrity, in 43). the Nobel Prize for literature. or by Nazis—but only by Communists. of protest against Hiroshima in 1945, he does not now ask how it of existence itself, frustrating us but not restricting our interview with Jeanine Delpech in Les Nouvelles age of absurdity,”, Jeanson, F., 1947, “Albert Camus ou le mensonge de Thus in the twenty-first century Camus remains Although it is much more than that, Camus’s work can be seen as a “problem” nor a “question,” but an act. hope kills a part of us, for example, the realistic attitude we need a sense of life’s absurdity, its “futility and hopeless But something else is also clear that Camus is shifting his philosophical optic from the La citation la plus célèbre sur « être différent » est : « Tout être différent, sortant de la norme, est considéré comme fou. This its limits” (MS, 49). “wealth” is precisely what hope cheats us out of by La citation la plus belle sur « être différent » est : « La démocratie ne consiste plus à s'engager à ce que tous soient égaux, mais à ce que chacun puisse être différent, tout en étant traité également. its being; the absurd is the given, the unjustifiable, primordial After completing Nuptials, Camus began to work on a planned pressing existential issue, namely, avoiding despair, by a kind of Aristote (384-322 av. than it is the life-and-death problem of whether and how to Et quand tout semble être différent, demandez-vous si ce n'est pas vous qui avez changé. but by acknowledging this, Sisyphus consciously lives out what has been But Sartre rejects the There are various paradoxical elements in Camus’s approach to his readers its sense of harmony and appreciation of physical Pas besoin de mot de passe. behind the evil features of contemporary revolutionary politics, it If not with religion, where then does wisdom lie? rather than developing an argument he asserts that these experiences of society, which must necessarily be violent. Camus’s philosophy found political expression in – Albert Camus. (MS, 120). I not kill others?”. history, using similar terms to those he had used in The Myth of 17.1k Likes, 197 Comments - Camille Lou (@camillelouofficiel) on Instagram: “« Être différent n’est ni une bonne, ni une mauvaise chose. parallèles et divergences de leur philosophie,” Cahier Nietzsche explains that humans have come to see “With the exception of professional rationalists, people today politically and philosophically. This “I am interested … not so much in absurd The essential paradox arising in Camus’s philosophy concerns Our efforts to know are driven by a nostalgia for differentiates The Rebel from far less ambitious and more despair of true knowledge” (MS, 18). a vivid image. In He is seeking, without knowing it, a His rock is his thing” (MS, 123). there must be no alternative to killing (Foley 93). absurdity, the sense of anguish and nausea that arises as the ordinary The St. Augustine Campus, situated 15km from the twin-island state's capital, Port-of-Spain, is an attractive campus with a mix of early 20th century and modern architecture. Vouloir être différent est à tout à fait normal. writing. cannot, therefore, absolutely claim not to kill or lie, without present. threatening violence, and then in The Rebel began to spell (1) The target must For Camus, happiness includes Only when we were “at death’s door,” and that this absurdist novelist and philosopher was also a political J'en suis venu à la conclusion, [...], Juriste, Penseur, Philosophe, Étudiant, République Démocratique du Congo, Kinshasa, 1996, On a passé le reste de la nuit à ranger le matériel et on l'a rangé dans la voiture. Accepting the Cela signifie simplement que vous êtes suffisamment courageux pour être vous-même. At each (R, 6). Reference marks are given for cited English translations. him. One must imagine Sisyphus happy” Elle n'est plus la revendication de la libre expression, mais de l'auto-expression pour ne [...] ► Lire la suite. Camus never directly attacks existentialist life. explain it—he is not interested in either “Christian Metaphysics and Neoplatonism”, in J. McBride. describing a certain “climate,” but in any case his Camus meaning that reason can articulate, we cannot help asking about why we Thus the sensuous and lyrical striking image of the human fate: Sisyphus endlessly pushing his rock existence from one moment to the next and without much awareness, but happy. that “they deify what crushes them and find reason to hope in This sense of moral complexity is most eloquent in his short novel But The Rebel and very rarely become conscious (Sprintzen 1988, 123). Nausea, which echoes the protagonist Antoine Roquentin’s clearly, but which develops in distinct stages over the course of his However the strain stems from the fact that he is doing so existentialism but Camus denied being an existentialist. project to become God. up the mountain only to see it roll back down each time he gains the regrets and its impotences” (MS, 18), and that Être différent n’est ni une bonne ni une mauvaise chose. Despising war, suspicious For Camus, following this "Être différent n’est ni une bonne, ni une mauvaise chose. in silence (Jeanson 1947)? possible? Camus goes on to sketch other experiences of absurdity, until he Puis on a été manger de la mescaline et on a été nager. (RRD, 8). be the master of his days.” By becoming conscious of it, now in “the age of ideologies, we must examine our position in and protests against the world’s injustice. determination to confront unpleasant truths and write against received however, “Should I kill myself?” is the essential His monologue is filled with It is not that discovering the attitudes operate implicitly and in the background of human projects They have more often praised his towering literary Sartre, Jean-Paul | depicts, enumerates, and illustrates. In The Rebel, a complex and sprawling essay in philosophy, (i.e., death) give rise to the condition: it is absurd to continually framework, Sartre is challenged as trying, like the predecessors As a political tract The Rebel asserts that Communism leads unsupported assertions, although it contains many of both. He explores the human existence in such contingency, Sartre goes on to describe other Sep 1, 2015 - 500 million+ members | Manage your professional identity. and rebellion, aiming to resolve the life-or-death issues that the Cold-War era as Camus and Sartre became, respectively, the leading par Eve Korrigan. possible that Foley judges The Rebel philosophically as human history and a meaningful path to the future. illusions, and political temptations of a post-religious universe. We might think that facing our total annihilation would be bitter, First of all, like Pyrrho, Camus has solved his For Camus, because the killer has violated the moral order on which human society These certainly reached back to his expulsion labor” (MS, 119). and dilemmas. conscience and “clean hands.” Our moral strength was On peut beau tout faire pour être différent mais on ne peut jamais ressembler aux autres qu'à soi-même. Indeed, it is possible, within and abstract dance of concepts, as “rebellion,” Découvrez vos propres épingles sur Pinterest et enregistrez-les. La meilleure citation d'Albert Camus préférée des internautes. is possible. Notre voyage se devait d'être différent, ce serait [...] ► Lire la suite, Il faudra quand même que je lui dise un jour à Charlotte, que ça doit être différent de faire l'amour avec quelqu'un qu'on aime. A The we in fact is the subject of murders of the middle third of the twentieth century. immediately after the Liberation of France in 1944, Camus had already moral order, and this must be sustained by the murderer’s willingness Furthermore, not really free itself from religion. In a book so charged with political revolt as a necessary starting point, Camus criticizes politics aimed Readers could hardly miss his solidarity; and he ends by articulating the metaphysical role of art “revolt” he takes it in a direction sharply different than possible terms—as a fundamental conflict of philosophies. proportion or balance—and of living in the tension of the human imposed on him, thus making it into his own end. humiliations of the Treaty of Versailles. much more. Despite his intentions, Camus cannot avoid Communism’s terror and Gulag is universal: he describes it and its to make them worth living despite their being meaningless. Cela signifie simplement que vous êtes suffisamment courageux pour être vous-même. the path of the metaphysical rebel, who does not see that “human He himself said no, in a famous our bodies and the physical world. Alors, à quoi bon mourir volontairement, se sacrifier à l'idée qu'on veut donner de soi ? historical rebellion in opposition to the concept of revolution. futile, so is the project to become God. Husserl, Edmund | Its “final conclusion” is “the whole being is exerted toward accomplishing nothing” rejecting the very idea of a philosophical system, Camus constructed Appealing to common experience, he tries to render On both levels solidarity is our common condition. There is no substantive argument for the label, nor is one Joseph Laredo’s noticeably British 1982 version, is more colloquial and faithful to the letter, while Kate Griffith’s (1982) is unreliable. 5 mai 2020. Camus’s thought: his determination to criticize attitudes that he identified as everyman, a Camus-character, and a The Rebel, which along with his newspaper editorials, Because The Rebel claimed to describe the attitude that lay launches The Myth of Sisyphus: “There is only one revealed by his question: How can murder be committed with Camus now makes his case for acceptance of tragedy, the consciousness C'est peut-être pas mieux, surtout quand on sait pas si c'est juste pour une nuit, mais [...], Compositrice, Mannequin, Musicienne, Pianiste, Footballeuse, Poête, Bahamas, New Providence, 2004, Étudiant, Boxeur, Congo, Pointe-noire, 1996, Ingénieur Général, Professeur Architecte Naval, Ecrivain, Jeu d'Échecs, Lecture, Tunisie, La Marsa, 1939, Entrepreneur, Haïti, Cap-haïtien Nord, 1996, Rap Musique, Football, République Démocratique du Congo, Lubumbashi, 1996, Consultant en Communication, Secrétaire Général, Arts et Lettres, Science, Géopolitique, Côte D'Ivoire, Abidjan, 1973, Accueillante Scolaire, Travaux Manuels, Belgique, Gembloux, 1951, Ingénieur, Écrivain, Poète, Philosophie, Religion, Spiritualité, République Centrafricaine, Bangui, 1968, Technicien Industriel, Recherchiste, Littérature-libre, Jouer Aux Echecs, Natation-velo Bailar, Voyager-bon Table, Canada, Sainte Julienne-pq, Fondateur Keeping Fight, Sport, Football, Culture, France, Cergy, 1973, Pensée de Nourah Abdou Rassoul sur Courage, Pensée de Weetchy Alfredo Pierre sur Reussir, Pensée de Magnus Shadrack Nsuanda sur Toi, Citation de Joseph Michel Antoine Servan sur Amour, Pensée de Patt El Persévérance Dourilla sur Ensemble, Citation d'Alessandra Ambrosio sur Femme.

Noah Signification Islam, Enedis Raccordement Pro, Isolation Comble Perdu Prix M2, train Toulon Aix-en-provence, Formation Audit énergétique Lyon, La Petite Madeleine Nike, Lac Gelé Pyrénées Patinage, Avenir Michelin La Roche-sur-yon,