In reply to broken spectre:
A Happy Death was the first novel by Camus that I read. It was only published posthumously & is, I think, seen as an early version of The Outsider, which I read next, followed by his collection of short stories & then The Myth of Sisyphus (which I was less keen on)
The next link contains spoilers (as do some of the BBC Sounds features I mention afterwards) ...
It’s interesting that neither The Outsider nor The Myth of Sisyphus – both discussed briefly at the end of the interview (with the philosopher Nigel Warburton) – are in Jamie Lomardi’s top five Camus books, which are listed at the start:
https://fivebooks.com/best-books/albert-camus-jamie-lombardi/.
BBC Sounds has quite a bit on Camus, & the In Our Time (IOT) episode on Existentialism also discusses him, the absurd, Sartre, de Beauvoir, & why the philosophy of existentialism was well suited to novels (which seems to fits with some of the general features of continental philosophy mentioned in The Continental-Analytic Split IOT podcast)
Off on a bit of a long tangent, here: the USA analytic philosopher Thomas Nagel has a different account of (& response to) The Absurd - the title of his essay (reprinted in Mortal Questions (MQ), extract below)*, in which he comments briefly on Camus’ The Myth of Sisyphus in a couple of places. I think it’s fairly accessible but there’s a shorter & less formal version in his What Does It All Mean?: A Very Short Introduction to Philosophy (last chapter: The Meaning of Life). (Birth, Death & the Meaning of Life – last chapter of The View from Nowhere – is a more challenging read than the first two, related chapters in the earlier MQ). These can all be previewed selectively on Google Books, along with the recent Analytic Philosophy and Human Life, the title essay of which provides an overview of his main interests:
Temperamentally [...] I have been drawn to aspects of [...] continental [philosophy] – [...] the sense of the absurd of the existentialists, and the inescapability of the subjective point of view of phenomenology. But I have pursued these interests in an analytic framework.
* The contrast between subjective / inner & objective / outer viewpoints is a theme that runs throughout Nagel’s work. It’s the clash between these that gives rise to the absurd, he says:
In ordinary life a situation is absurd when it includes a conspicuous discrepancy between pretension or aspiration and reality: [...] as you are being knighted, your [trousers] fall down.
[...]
[...] If there is a philosophical sense of absurdity, however, it must arise from the perception of something universal – some respect in which pretension and reality inevitably clash for all of us. This condition is supplied, I will argue, by the collision between the seriousness with which we take our lives and the perpetual possibility of regarding everything about which we are serious as being arbitrary, or open to doubt.
We cannot live human lives without making choices which show that we take some things more seriously than others. Yet we have always available a point of view outside the particular form of our lives from which the seriousness appears gratuitous. These two inescapable viewpoints collide in us, and that is what makes life absurd. It is absurd because we ignore the doubts which we know cannot be settled, continuing to live with almost undiminished seriousness in spite of them.