Titre d’un poème de P. Celan, Schibboleth sert ici de fil conducteur pour la lecture de celui que l’on considère comme l’un des plus grands poètes de langue . Schibboleth: Für Paul Celan. Front Cover. Jacques Derrida. Passagen-Verlag, – pages Bibliographic information. QR code for Schibboleth. Schibboleth: para Paul Celan by Jacques Derrida, , available at Book Depository with free delivery worldwide.
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Does generalizing imply forgiveness?
Some time ago, there was held, for the first time in Jerusalem, a conference on Hannah Arendt, confronting her ideas about the Holocaust and the Eichmann trial. The conference I was just referring to constitutes an element within schibbolethh wider trend, perhaps a necessary phase, in the Israeli public’s self-reflection.
This is, indeed, an absolute idea. In other words, this makes the Shoah into an exception and at the same time amounts to saying that any crime, even a banal, jacquew crime, which is not even a genocide or extermination, as a crime against some person or against the humanity of some person, cannot be determined as crime except in schibbolteh to the “Thou shalt not kill” of the Torah, and is thus an attempt to kill the “Thou shalt not kill,” to put to death the major moral prescription, that which Levinas holds to be the major one.
There is incontestably derfida generational phenomenon, and surely its marks may be found not only in official political discourses, but even in philosophy. Deconsrtuction and the Repression of Violence Coming now to the warm welcome you have just received in Israel.
I know that it is unique, of course. There is a text entitled Survivre, derrida in it I try to note that surviving is neither life nor death, and I schibbkleth in what a certain concept of survival resists, does not allow itself to be reduced to the opposition of life and death. I could try to demonstrate, but once more I can’t do it here, not under these conditions, that the concept of survival occupies an altogether particular place in my work.
It would be up to the victims themselves to forgive or not forgive the butchers.
Schibboleth Pour Paul Celan
The page you are looking for has apparently been moved. It attempts to render justice. Matt rated it it was amazing Feb 09, You know, it will take us more than a couple of minutes to deal with the problem of Anglo-American philosophy of which in fact there are many and of its relation to history and its jaxques from work like mine, for instance. Or is it an effort to think – thinkingly, as it were – any genocide, any extermination and finally any crime, any crime against humanity, as a crime against the Law, against the Torah, against the commandment “Thou shalt not kill”?
Naturally, at the same time, I must recognize, like others, but in a particularly acute manner, that I have had many problems in naming this thing. A Freudian Impression Religion and Postmodernismtrans. Why do you think has the Anglo-American philosophical sensibility chosen to bracket off history and historicity after the Holocaust? For me, it is both too difficult and too easy. But it was only, even during the experience of the extermination, a place among others.
And it has registered in its conscience and consciousness or unconscious all sorts of violence. How to communicate the horrific? This could not be discussed too soon afterwards; but with the passing of generations and the evolution of the political field, there are repressions and suppressions that are lifted.
Schibboleth | Derrida Jacques
Where does this value of the commandment to forgive come from? Why did they pretend not to understand or see what was happening to the Jews?
This question is not closed; I see it, even today, being launched again in a new way, notably in France. Is he consecrating the absolute privilege of the Jewish people, even in its infinite disaster? So, I said that it was right and strategically advisable to note first, despite my friendship for Paul de Man, despite everything I was about to say in this very complicated article, that I can’t summarize here, that it must be made clear that in my view de Man’s attitude was unforgivable.
Do you think that using the word ‘holocaust’ in that context to refer to burning postcards or love letters was indecent? Naturally, through thought, through reading, through the archive, through historical information, I have an intense relation to all that. It is the question of a logic of the phantom, of inheritance and thus of survival – we are in the domain of survival.
Schocken, ; Cinderstrans. And I believe this should be seen as a sign of the bad conscience of abstract, powerless intellectuals often, how should I say it ,not too active in their own country. Were both sides engaged but differently?