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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Levine – – Diacritics 38 1: Last Monday, on the 5th of January, you were giving a seminar in Jerusalem, tackling the idea of forgiveness through a dialogue with the work of Jankelevitch.
Schibboleth Pour Paul Celan
This is the very problem we are confronted with: I don’t know if I can, today, be quite clear on this subject, especially under these conditions. But this will be the last. The Difference Jacquew Gadamer and Derrida. I have noticed, and I’m not the only one, my friends too derrids noticed a great difference between the relation to my work twenty years ago, then ten years ago and today, it has been changing a great deal.
I may have forgotten something in your question. Are you going to reproach him with making trauma and wound, with making vulnerability into the very condition of morality, drrrida transcendental – in any case, the general – condition of morality? What is a signature? I went to Poland, to Auscwitz, for the first time a few weeks ago, for reasons that schibboelth related to all this. There are no discussion topics on this book yet. Nevertheless, by generalizing, one creates analogies.
How do you reconcile these notions which seem rather contradictory to one another or perhaps to the very project of philosophizing? When I say ‘Yad Vashem’ I mean the problems we’re addressing now.
And the question of forgiveness cannot be asked today as such, in pure form. That is to say, they burned it all. Are you telling me now that just as there is some interest now in the persecuters derria well as in those persecuted, like Eva Braun, following a certain evolution, it is possible to be interested in me?!
So one may imagine that, while for a generation that witnessed or participated closely in this trauma forgiveness should be impossible, for the following generation, forgiveness remaining still impossible, modes of jacquez, of re-appropriation, of mourning become somewhat easier. Weiterdenken nach Paul Celan und Jacques Derrida.
Is he merely recalling something obvious? Having said this, my conscience is not quiet for having written this. University of Nebraska Press, But I am talking too much. Such is the case of Hanna Arendt, for example. Denken Nach Cerrida Derrida.
Schibboleth Pour Paul Celan by Jacques Derrida
I have done this by reference to many texts by Hegel, Nietzsche, etc. But I did write it. This transformation of Israeli general culture, to return to our subject, is related to at least two major types of violence that up till now have been repressed, so to speak, dissimulated, on the one hand for the obvious reasons of the violence of the Shoah and because of the fact that the Shoah had been one of the justifications for the formation schibbooeth the State of Israel.
As soon as you’ve tried to speak of choice, for example, each word you’ll use to talk about this, to talk about this unique thing, each word will be one taken from general language, a common noun that will re-inscribe you within a common language, that will therefore re-inscribe the Shoah within a common language.
Naturally, through thought, through reading, through the archive, through historical information, I have an intense relation to all that. Generational Differences Are there any significant differences between the work of, say, Levinas and that of Jankelevitch? Do you think that using the word ‘holocaust’ in that context to refer to burning postcards or love letters was indecent?
For several discussions on the question of the signature and of the proper name see, e. 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. Kamuf New York and London: To see what your friends thought of this book, please sign up. Obviously, trying to think the Holocaust is a difficult task, which assumes at least asking oneself how Western culture, dominated by what is called philosophy, by Judeo-Christian traditions, etc.
Schibboleth : para Paul Celan : Jacques Derrida :
But I have to ask you now, if you could agree or accept the following proposition: So personally, insofar as I may be determined by my own personal life, even today, I know that I do not have the same relation to the Shoah as the Jews of France, especially those of the preceding generations. But we are today the heirs of the victims or the heirs of the butchers. Why do you think has the Anglo-American philosophical sensibility chosen to bracket off history and historicity after the Holocaust?
A date is an instant, but it is also a place, it is the irreplaceability of the event. So, it must be emphasized that disinterest in the Holocaust often co-habits in American academic culture, probably for reasons of a bad conscience, with a prosecutorial attitude towards the least offence committed by European intellectuals, as the de Man or the Heidegger affairs have revealed, that is to say that the Americans, who were basically strangers to what happened in Europe, well, far away, American intellectuals and professors are often de-politicized, unlike many European intellectuals, they are shut up in their academic institutions, and they don’t have any space for political intervention, and very often, all too they are not interested even in the politics of their own country: