This paper examines Philip Roth's most Holocaust-haunted novel: The Plot Against America . Through a comparative intertextual study of Primo Levi's Se questo è un uomo (published in the United States ...as Survival in Auschwitz ), Anne Frank's Diary of a Young Girl , and Roth's Plot —and through an analysis of the other references to Frank and Levi in Roth's writing—this article argues that The Plot Against America should be read considering the profound impact of these works on Roth. It further argues that Plot is not merely Roth's counterfactual novel about what America would have looked like in the early 1940s had a president who sympathized with the Third Reich assumed control of the United States government. It is Roth's imagined Holocaust memoir, the one which the contingencies of history spared him from having to write as an actual witness, but which he nonetheless chose to write after having been profoundly impacted by his friendship with (and profound esteem and empathy for the works of) Primo Levi.
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Presentamos el caso de las traducciones francesas de una obra canónica de la literatura de la Memoria del Holocausto: Se questo è un uomo de Primo Levi, superviviente judío italiano del campo de ...exterminio de Auschwitz-Birkenau. La primera, publicada en 1961, arrastró el estigma de mala calidad y de que se tardase más de cuarenta años en conocer al autor en el ámbito francófono, justo hasta que se publicó la segunda en 1987, que recibió todos los reconocimientos. Queremos demostrar que la traductora de 1961 no ejerció mal su oficio, únicamente siguió las consignas editoriales marcadas por los paratraductores.
Lang has clearly been influenced by his subject's artful synthesis of scattered events from his and others' lives in The Periodic Table, Levi's uniquely original blend of chemistry, memoir, and ...fiction. The distinctive precision of Levi's language persuades the reader of his scrupulous adherence to truth in the ostensibly autobiographical stories in The Periodic Table.
Emmanuel Levinas declares that we have reached the end of theodicy, but we have not reached the end of discussions and books and special issues on theodicy, and people continue to ask, and answer, ...the questions “Why?” and “Why me?” about their suffering. In this essay, I would like to explore this persistence of theodicy as a topic of scholarly discussion and as an ongoing human activity, despite powerful and convincing critiques of theodicy. How might we take seriously what Levinas calls “the temptation of theodicy” and, at the same time, take seriously the ways that engaging in theodicy might be a vital part of how someone navigates her own suffering? I suggest that we look to Levinas’s asymmetrical configuration of the uselessness of suffering-that is, while the other’s suffering must remain useless to me, my suffering in response to the other’s suffering can be useful-for a parallel asymmetry concerning Levinas’s declared end of theodicy: while theodicy that justifies the other’s suffering is forbidden to me, I cannot forbid the sufferer’s theodicy in response to her own suffering. Further, I suggest that even in Levi’s harsh rejection of his fellow inmate’s implicit theodicy, Levi still seems to refrain from condemnation of his fellow sufferer, through his use of interrogative and conditional rhetorical structures. Thus, while we might agree with Levinas’s argument that we have reached the end of theodicy on a collective or historical or interpersonal or, even, personal scale, we are forbidden from declaring the end of theodicy for the other. The sufferer always has the prerogative to narrate her own suffering in the manner in which she chooses, and the imposition of meaninglessness onto her suffering, through a prohibition of all theodicy, may be a violent imposition, that mimics, in part, the violence of the imposition of meaning onto her suffering.
The publication of Laura Marcus's Auto/biographical Discourses: Criticism, Theory, Practice (1994) coincided with a conference that I co-organised with her called 'Modernity, Culture and "the Jew"' ...(1994). We both expected the conference to be a modest event, but it turned out to be over-subscribed with many hundreds in attendance. In the light of our conference, my essay explores some of the reasons why the 1990s was thought of as an 'age of testimony' which is addressed in Auto/biographical Discourses and subsequent essays by Laura. The essay will then compare the playfulness of the autobiographical genre with the ethical seriousness of Holocaust testimonies and slave narratives. At the heart of the essay is Laura's conceptualisation of autobiography and its connections with those who write testimonial memoirs in extremis.
In this article, I discuss Primo Levi's Holocaust survivor testimonies in Moments of Reprieve, arguing that these stories illuminate a concept I term 'the reprieve'. Using the reprieve as an ...undecidable word I argue that the reprieve is a moment of humanisation in the camps in which our inherent responsibility for one another becomes clear. Though it does not offer freedom or salvation, it does allow for a moment of loosening in the midst of repression and horror.
This article analyses Primo Levi's Se questo è un uomo as literary artefact, first examining his creation of internal chronological dimensions (e.g. through narrative structure and the use of verb ...tenses) in a process defined as 'chronopoiesis'. A further aspect of temporality is then identified as 'exotemporality', connected with a dimension of ineffability, whereby the text is projected towards the reader's own time. A link is established between Levi's condition as victim, witness, and writer and the decision to discharge his duty of testimony through a narrative account sustained by an entire literary tradition, in particular Dante's Divina commedia.
This essay follows Primo Levi's journey home to Italy after the liberation of Auschwitz, as narrated in his 1963 memoir The Reawakening La tregua. Levi's repatriation convoy bound for Italy under ...Soviet guard traveled inexplicably east instead of south, traversing and being detained within the landscape of the Pripet Marshes. As Europe's largest wetlands, the nearly impassible Pripet Marshes had stalled a Nazi advance into Russia and saw partisan fighting in both World Wars. This essay examines Levi's journey into the Pripet Marshes through two temporal frames--both its haunted legacy of genocidal pogroms, as well as its near future: the site of the 1986 Chernobyl disaster. Traumatic overlays resonate across Levi's memoir of the cease-fire interval after the war, an uneasy peace Levi terms a "parenthesis of unlimited availability" (p. 206). Thinking through Levi's writing on the afterlife of trauma, Freud's concept of the "uncanny" is employed alongside trauma theory to illuminate a traumatic anamorphosis emerging from Levi's text. This essay pursues an ecological reading of trauma to gather traces strewn across human, nonhuman, and inhuman landscapes of annihilation.
Mankind has this tendency to preserve time through various mediums. For centuries, people have used different methods to preserve time from Egyptian custom of mummification to contemporary arts that ...not only preserves time, but also represents realties of past and it, in turn, teaches generation to bind time in a way that develops human race instead of degrading it. It is this tendency to be remembered that leads human being to preserve time in vivid forms. Alfred Korzybski, having witnessed atrocities of the First World War, was curious to unfold this mystery of what makes human being what they are, which led to the creation of his book "Manhood of Humanity." This article aims to study "If This Is a Man" by Primo Levi, who was imprisoned in a concentration camp and has undergone worst nightmare of humanity. This article is focused on mapping the systematically planned Nazi method of dehumanizing the Jews of not only their basic rights but to strip them of their individuality, culture, and very sense of their existence. "If This Is a Man" stands as an example for mankind to not repeat the worst crimes committed against humanity but to learn from it.
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