Download Suffering Witness: The Quandry of Responsibility After the by James Hatley PDF

By James Hatley

Conceptualizes the query of witness and accountability, following the Holocaust, utilizing continental philosophy, theology, and literary idea. Drawing at the philosophy of Emmanuel Levinas, James Hatley makes use of the prose of Primo Levi and Tadeusz Borowski, in addition to the poetry of Paul Celan, to question why witnessing the Shoah is so urgent a accountability for a person residing in its aftermath. He argues that the witnessing of irreparable loss leaves one in an irresoluble problem yet that the attentiveness of that witness resists the harmful legacy of annihilation.

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Additional info for Suffering Witness: The Quandry of Responsibility After the Irreparable

Sample text

Unfortunately, these changes on the title page ultimately reflect too aptly both the author­ editor's Page 41 and the publisher's confusion as to whether Eliach was collecting these tales, thereby anthologizing them, or actually writing them herself.  Though it seems plausible that Eliach has indeed discovered in the Hasidic tale a new genre of Holocaust literature, as she suggests, she may not have found it so much as created it herself.  The initial confusion on the title page is thus aggravated in the author's foreword, for even as she acknowledges several layers of structuring, translating, and conforming to genre, she insists on an untenable historicity in these tales: they are simultaneously history and legend, documentation and art.

In his essay on "Autobiography and Historical Consciousness," Karl J.  And ultimately, just because events were not recorded in the diaries does not mean they did not happen.  It may always be difficult to distinguish between the archetypal patterns the ghetto diarist has brought to events, those he perceived in or inferred from them, and those that exist in his narrative. , understood and witnessed—his predicament differently, depending on his own historical past, religious paradigms, and ideological explanations.

In some cases, the diaries' physical materiality— as scraps of paper, pieces of wood, or torn handbills—may even lend these texts the evidentiary authority repeated attestations from within the narrative cannot.  It might thus be to the diary's actuality—not its factuality—that we turn to satisfy our need for evidence in Holocaust literary testimony.  70).  But by neglecting a narratological critique of these claims themselves, I believe we fail to highlight the crucial difference between this literature's "rhetoric of fact" and invaluable function as historical exegesis.

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