By Magdalena Zolkos
ISBN-10: 0826431143
ISBN-13: 9780826431141
Examines problems with transitional justice and reconciliation from a severe, political concept standpoint hardly utilized during this quarter of study.>
Read Online or Download Reconciling Community and Subjective Life: Trauma Testimony as Political Theorizing in the Work of Jean Améry and Imre Kertész PDF
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Additional resources for Reconciling Community and Subjective Life: Trauma Testimony as Political Theorizing in the Work of Jean Améry and Imre Kertész
Sample text
It is as if the understanding between these two men took place in some ineffable, tacit and secretive way, rather than through a verbal exchange. Améry’s hyperbolic image of forgiveness, not unlike Derrida’s, demands suspension of the mediating third (such as the societal notions of justice or political reconciliatory). 9 For that reason, forgiveness is impossible. It needs to be recognized that this analysis of Améry’s ideas of resentment and non-forgiveness deliberately places an emphasis on a different conceptual and philosophical place, which they occupy, from the positioning of the critical reconciliatory and retributive theory.
The man, however, in his unbuttoned uniform jacket, with disheveled hair, staring at us with sleep-drugged eyes, did not have any intentions appropriate to his trade as a hunting dog. Bellowing, he demanded only peace for himself [. ]. He made his demand—and for me this was the truly frightening part of the episode—in the dialect of my more immediate native region. I had not heard this accent for a long time, and for this reason there stirred within me the mad desire to answer him in his own dialect.
The contention is that Améry is less concerned with bringing the victims’ perspectives to the foreground of reconciliatory politics and more with the questions of the (im)possibility of a dignified life after the catastrophe. Thus, while both Brudholm and Vetlesen interpret the subjective affect of resentment in terms of the ethical and political work that it (potentially) does upon the transitional community to the point of resentment’s eventual “completion” (disappearance or nullification), I aspire to construct a reading of Améry’s essay “Resentments” that does not evolve around to the idioms of the “end point” of, or the “life after,” resentment.
Reconciling Community and Subjective Life: Trauma Testimony as Political Theorizing in the Work of Jean Améry and Imre Kertész by Magdalena Zolkos
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