 Camus follows Nietzsche in declaring (religious) hope the worst of all evils (Judaken and Bernasconi 2012: 264). His critique of hope is linked to the idea that the human existence is absurd. The “elusive feeling of absurdity” (Camus 1955: 12) is characterized by a discrepancy: The human mind asks fundamental questions about the meaning of life, but the world does not provide answers. Camus’ understanding of the absurd is best captured in the image of Sisyphus, who exemplifies life’s absurdity in his “futile and hopeless labor” (Camus 1955: 119). The assumption that life is absurd goes hand in hand with the denial of religious hope for salvation. In his early writing Nuptials ([1938] 1970), Camus opposes religious ideas about the immortal soul and hope for an afterlife. In fact, “[h]ope is the error Camus wishes to avoid” (Aronson 2012). Even though Camus is often regarded as an existentialist, he distances himself from this movement. One reason is precisely his disagreement with the account of hope of the existentialists, Kierkegaard in particular, of which he says that “they deify what crushes them and find reason to hope in what impoverishes them. That forced hope is religious in all of them” (Camus 1955: 32).