Amor fati

Amor fati is a Latin phrase that may be translated as "love of fate" or "love of one's fate". It is used to describe an attitude in which one sees everything that happens in one's life, including suffering and loss, as good or, at the very least, necessary.
Amor fati is often associated with what Friedrich Nietzsche called "eternal recurrence", the idea that everything recurs infinitely over an infinite period of time. From this he developed a desire to be willing to live exactly the same life over and over for all eternity ("...long for nothing more fervently than this ultimate eternal confirmation and seal").
The concept of amor fati has been linked to Epictetus. It has also been linked to the writings of Marcus Aurelius, who did not use those words (he wrote in Greek, not Latin). However, it found its most explicit expression in Nietzsche, who made love of fate central to his philosophy. In "Why I Am So Clever" (Ecce Homo, section 10), he writes:
The phrase is used elsewhere in Nietzsche's writings and is representative of the general outlook on life that he articulates in aphorism 276 of The Gay Science:
Nietzsche in this context refers to the "Yes-sayer", not in a political or social sense, but as a person who is capable of uncompromising acceptance of reality per se.
R. J. Hollingdale, who translated Thus Spoke Zarathustra into English, argued that Nietzsche's idea of amor fati originated in the Lutheran Pietism of his childhood.
Nietzsche's love of fate naturally leads him to confront the reality of suffering in a radical way. For to love that which is necessary demands not only that we love the bad along with the good, but that we view the two as inextricably linked. In section 3 of the preface of The Gay Science, he writes:
Nietzsche does not promote suffering as a good in itself, but rather as a precondition for good. A 'single moment' of good justifies an eternity of bad, but one extreme cannot have meaning without the other. In The Will to Power he writes:
Cyril O'Regan remarked that with "all the bravado about amor fati we sometimes get the impression in reading [Nietzsche] that he is expecting as much our pity as our admiration. Still, the aphorism is powerful, and it is powerful not only because it is scintillating in its expression, but because it is experientially apt."
The French philosopher Albert Camus, in his 1942 essay on "The Myth of Sisyphus", explores ideas similar to those of Nietzsche. According to Camus's philosophy of absurdism, the human condition is analogous to the curse of Sisyphus, who in ancient Greek mythology was condemned to eternally repeat the task of pushing a boulder up a hill only to watch it roll back down again. Like Nietzsche, Camus concludes that happiness is only possible when the essential meaninglessness of one's existence is not only acknowledged but positively affirmed.
In "Return to Tipasa" (1952), Camus writes:
Camus, like Nietzsche, held his embrace of fate to be central to his philosophy and to life itself. Summarizing his general view of life in the above work, Camus further spoke of: "a will to live without rejecting anything of life, which is the virtue I honor most in this world."