Amor fati
Nietzsche. The concept of has been linked to Epictetus. It has also been linked to the writings of Marcus Aurelius, who did not use the 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:"My formula for greatness in a human being is : that one wants nothing to be different, not forward, not backward, not in all eternity. Not merely bear what is necessary, still less conceal it—all idealism is  mendacity in the face of what is necessary—but "love" it."The phrase is used elsewhere in Nietzsche's writings and is representative of the general outlook on life that he articulates in section 276 of "The Gay Science": "I want to learn more and more to see as beautiful what is necessary in things; then I shall be one of those who makes things beautiful. "Amor fati": let that be my love henceforth! I do not want to wage war against what is ugly. I do not want to accuse; I do not even want to accuse those who  accuse. "Looking away" shall be my only negation. And all in all and on the whole: some day I wish to be only a Yes-sayer." 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 Spake Zarathustra" into English, argued that Nietzsche's idea of "amor fati" originated in the Lutheran Pietism of his childhood. Suffering. 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:"Only great pain is the ultimate liberator of the spirit….I doubt that such pain makes us ‘better’; but I know that it makes us more profound."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 "Will to Power," he writes:"For nothing is self-sufficient, neither in us ourselves nor in things; and if our soul has trembled with happiness and sounded like a harp string just once, all eternity was needed to produce this one event—and in this single moment of affirmation all eternity was called good, redeemed, justified, and affirmed." Modern development. Albert Camus. The French philosopher Albert Camus, in his 1942 essay on "The Myth of Sisyphus", explores ideas similar to those of Nietzsche. According to Camus' 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."