Michael G. Levine - Böcker

The Belated Witness stakes out an original place within the field of recent work on the theory and practice of literary writing after the Holocaust. Drawing in productive and unsettling ways from converging work in history, philosophy, psychoanalysis, and literature, the book asks how the events of the Holocaust force us to alter traditional conceptions about human experience, as well as the way we can now talk and write about such experiences. Rather than providing a mere account of an outside or inside reality, literature after the Holocaust sets itself a more radical task: it testifies to unspeakable experiences in a specific mode of address, a call or summons to another in whose sole power resides the possibility of a future response to such testimonies of world-historical trauma.

The Belated Witness stakes out an original place within the field of recent work on the theory and practice of literary writing after the Holocaust. Drawing in productive and unsettling ways from converging work in history, philosophy, psychoanalysis, and literature, the book asks how the events of the Holocaust force us to alter traditional conceptions about human experience, as well as the way we can now talk and write about such experiences. Rather than providing a mere account of an outside or inside reality, literature after the Holocaust sets itself a more radical task: it testifies to unspeakable experiences in a specific mode of address, a call or summons to another in whose sole power resides the possibility of a future response to such testimonies of world-historical trauma.

In his famous theses on the philosophy of history, Benjamin writes: "We have been endowed with a weak messianic power to which the past has a claim." This claim addresses us not just from the past but from what will have belonged to it only as a missed possibility and unrealized potential. For Benajmin, as for Celan and Derrida, what has never been actualized remains with us, not as a lingering echo but as a secretly insistent appeal. Because such appeals do not pass through normal channels of communication, they require a special attunement, perhaps even a mode of unconscious receptivity. Levine examines the ways in which this attunement is cultivated in Benjamin's philosophical, autobiographical, and photohistorical writings; Celan's poetry and poetological addresses; and Derrida's writings on Celan.

In his famous theses on the philosophy of history, Benjamin writes: "We have been endowed with a weak messianic power to which the past has a claim." This claim addresses us not just from the past but from what will have belonged to it only as a missed possibility and unrealized potential. For Benajmin, as for Celan and Derrida, what has never been actualized remains with us, not as a lingering echo but as a secretly insistent appeal. Because such appeals do not pass through normal channels of communication, they require a special attunement, perhaps even a mode of unconscious receptivity. Levine examines the ways in which this attunement is cultivated in Benjamin's philosophical, autobiographical, and photohistorical writings; Celan's poetry and poetological addresses; and Derrida's writings on Celan.