“As to what that exile and that longing for reunion meant, Rieux had no idea. But as he walked ahead, jostled on all sides, accosted now and then, and gradually made his way into less crowded streets, he was thinking it has no importance whether such things have or have not a meaning; all we need consider is the answer given to man's hope.”

“The rest of the story, to Grand's thinking, was very simple. The common lot of married couples. You get married, you go on loving a bit longer, you work. And you work so hard that it makes you forget to love. As the head of the office where Grand was employed hadn't kept his promise, Jeanne, too, had to work outside. At this point a little imagination was needed to grasp what Grand was trying to convey. Owing largely to fatigue, he gradually lost grip of himself, had less and less to say, and failed to keep alive the feeling in his wife that she was loved. An overworked husband, poverty, the gradual loss of hope in a better future, silent evenings at home, what chance had any passion of surviving such conditions? Probably Jeanne had suffered. And yet she'd stayed; of course one may often suffer a long time without knowing it. Thus years went by. Then, one day, she left him. Naturally she hadn't gone alone. "I was very fond of you, but now I'm so tired. I'm not happy to go, but one needn't be happy to make another start." That, more or less, was what she'd said in her letter. Grand, too, had suffered. And he, too, might, as Rieux pointed out, have made a fresh start. But no, he had lost faith. Only, he couldn't stop thinking about her. What he'd have liked to do was to write her a letter justifying himself. "But it's not easy," he told Rieux. "I've been thinking it over for years. While we loved each other we didn't need words to make ourselves understood. But people don't love forever. A time came when I should have found the words to keep her with me, only I couldn't.”

“Now I can broach the notion of suicide. It has already been felt what solution might be given. At this point the problem is reversed. It was previously a question of finding out whether or not life had to have a meaning to be lived. It now becomes clear, on the contrary, that it will be lived all the better if it has no meaning. Living an experience, a particular fate, is accepting it fully. Now, no one will live this fate, knowing it to be absurd, unless he does everything to keep before him that absurd brought to light by consciousness.”

“It was previously a question of finding out whether or not life had to have a meaning to be lived. It now becomes clear on the contrary that it will be lived all the better if it has no meaning”

“Then, already, it had brought to his mind the silence brooding over beds in which he had let men die. There as here it was the same solemn pause, the lull that follows battle; it was the silence of defeat. But the silence now enveloping his dead friend, so dense, so much akin to the nocturnal silence of the streets and of the town set free at last, made Rieux cruelly aware that this defeat was final, the last disastrous battle that ends a war and makes peace itself an ill beyond all remedy. The doctor could not tell if Tarrou had found peace, now that all was over, but for himself he had a feeling that no peace was possible to him henceforth, any more than there can an armistice for a mother bereaved of a son or for a man who buries his friend.”

“And he knew, also, what the old man was thinking as his tears flowed, and he, Rieux, thought it too: that a loveless world is a dead world, and always there comes an hour when one is weary of prisons, of one's work, and of devotion to duty, and all one craves for is a loved face, the warmth and wonder of a loving heart.”

“Knowing whether or not man is free involves knowing whether he can have a master. The absurdity peculiar to this problem comes from the fact that the very notion that makes the problem of freedom possible also takes away all its meaning. For in the presence of God there is less a problem of freedom than a problem of evil. You know the alternative: either we are not free and God the all-powerful is responsible for evil. Or we are free and responsible but God is not all powerful. All the scholastic subtleties have neither added anything to nor subtracted anything from the acuteness of this paradox.”