By C. Fred Alford
The Holocaust marks a decisive second in smooth pain within which it turns into virtually very unlikely to discover that means or redemption within the event. during this examine, C. Fred Alford bargains a brand new and considerate exam of the adventure of discomfort. relocating from the booklet of activity, an account of significant affliction in a God-drenched global, to the paintings of Primo Levi, who tried to discover that means within the Holocaust via absolute readability of perception, he concludes that neither approach works good in latest global. better are the daily coping practices of a few survivors. Drawing on tales of survivors from the Fortunoff Video records, Alford additionally applies the paintings of Julia Kristeva and the psychoanalyst Donald Winnicot to his exam of a subject that has been and remains to be crucial to human event.
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Extra resources for After the Holocaust: The Book of Job, Primo Levi, and the Path to Affliction
Imprisoning – these are ideas which push him into imagery, 6 If one were going to take Levi’s definition seriously, he would, of course, be mistaken. Birds make nests, bees make honeycombs, and foxes and wolves have their dens. There is nothing unique about man as the container-making animal. Job, Transitional Space, and the Ruthless Use of the Object 39 because they attract and repel him equally. . Which does he want or fear more, to escape or remain contained? I think he could never say.
This is how they heard the text, this is how they transmitted it; however, what the original authors and editors really meant, we have not a clue – or, rather, we have too many clues, mixed with our own longings and intuitions. 10 Consider the last lines of the poem (not the text) as it is rendered in the RSV: “Therefore I despise myself and repent in dust and ashes” (42:6). In the Hebrew, the term translated as “despise” has no object, which is a product of the translation, one not unique to the RSV.
Without doctrine, there can be no heresy. However, whichever doctrine Job holds to (and likely it is almost identical to that of the Jewish authors of the text), surely it is heresy to claim that: God destroys the blameless and the wicked alike. (9:22) God mocks the despair of the innocent. (9:23) God would crush me for no reason but because he is strong and I am not; he would multiply my wounds for no good reason but to display his power. (9:19) 9 Virtually all commentators point out that Job does not commit blasphemy.
After the Holocaust: The Book of Job, Primo Levi, and the Path to Affliction by C. Fred Alford