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  • RAMBI - רמב''י  (4)
  • 2015-2019  (4)
  • 2000-2004
  • 1995 - 1999
  • Levi, Primo,  (4)
  • Monastic and religious life History Early church, ca. 30-600
  • 1
    Article
    Article
    In:  Interpreting Primo Levi (2016) 83-96
    Language: English
    Year of publication: 2016
    Titel der Quelle: Interpreting Primo Levi
    Angaben zur Quelle: (2016) 83-96
    Keywords: Levi, Primo, ; Holocaust survivors' writings History and criticism ; Holocaust, Jewish (1939-1945) Moral and ethical aspects ; Animal experimentation Moral and ethical aspects
    Abstract: Scholars have often considered Primo Levi’s essay “Contro il dolore” (“Against Pain,” 1977) the principal point of entry into his inclusive ethics, capable of taking into account the suffering of each living creature, human and nonhuman animals alike. Ilona Klein, for instance, reads this essay as the expression of a possibly conciliatory position in one of the most controversial debates of the last decades, namely the comparison between the suffering of Jews during the Second World War and the suffering of animals in our time. According to Klein, “Contro il dolore” is in fact the clearest manifestation of a general approach to nonhuman animal life based on respect and compassion, which seems to stem “from Levi’s first-hand experience as a slave prisoner in Auschwitz.”
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  • 2
    Language: English
    Year of publication: 2016
    Titel der Quelle: Interpreting Primo Levi
    Angaben zur Quelle: (2016) 147-160
    Keywords: Levi, Primo, ; Holocaust survivors' writings History and criticism ; Memory Psychological aspects ; Metaphor in literature ; Holocaust, Jewish (1939-1945) Personal narratives ; History and criticism
    Abstract: As the epigraph to what would turn out to be his final book, Primo Levi chose a few lines from Coleridge’s Rime of the Ancient Mariner that lend impressive moral authority to the witness:Since then, at an uncertain hour,That agony returns,And till my ghastly tale is toldThis heart within me burns.1It is memory, of course, that visits this agony upon the mariner, the memory of having sinned first by felling the fateful albatross and then, all the worse, by surviving his fellow sailors after they paid the heavy price for his violent presumption. Thereafter, the mariner’s transgression overtakes him as a force unto itself, a Fury that he can neither predict nor control, a phantom of the mind that plunges him—in true Romantic form—into physical pain. His only relief takes the form of confessions that will (also with vintage Romantic defiance) imperil simple bourgeois happiness, robbing the wedding celebration of joy with the tale of his devastating (if entirely human) failure. In fact, Coleridge’s mariner does not so much tell his tale as find himself the vehicle for its searing truth, a mere—more or less helpless—medium of agonizing revelation. In return for bearing his agonizing truth so unconsciously, even selflessly, all the mariner can claim is a kind of helpless irreproachability, the ghosts that throng his burning heart and tongue comprising a veritable moral imperative.
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  • 3
    Article
    Article
    In:  Interpreting Primo Levi (2016) 21-35
    Language: English
    Year of publication: 2016
    Titel der Quelle: Interpreting Primo Levi
    Angaben zur Quelle: (2016) 21-35
    Keywords: Levi, Primo, ; Holocaust survivors' writings History and criticism ; Holocaust, Jewish (1939-1945) Philosophy ; Holocaust, Jewish (1939-1945) Moral and ethical aspects
    Abstract: Primo Levi’s exact motives for writing his essay “The Grey Zone” (“La zona grigia,” 1986) are unknown. Although Levi gives us some indications as to his motivation when he writes “from many signs, it would seem that the time has come to explore the space which separates (and not only in the Nazi Lagers) the victims from the perpetrators, and to do so with a lighter hand, and with a less turbid spirit than has been done, for instance, in a number of films,”1 it is ultimately left up to Levi’s readers to examine his writings and to make a sensitive judgment as to the genesis of his concept of the “gray zone.” Following this method it becomes clear that Levi was uncomfortable with the reductiveness of the terms “good” and “evil.” It is true that Levi never rejected the absolute positions of good and evil and in fact makes use of them in recalling “the evil and insane SS men”2 or when describing the Italian laborer Lorenzo as a man with a “natural and plain manner of being good :”3 So to say that for Levi the notions of good and evil were reductive is not to say that they were redundant. What seems to have been dissatisfying for Levi was that the moral concepts of good and evil constituted the total linguistics and theoretical framework available for understanding the moral lives of the victims of Nazi rule.
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  • 4
    Article
    Article
    In:  Interpreting Primo Levi (2016) 97-112
    Language: English
    Year of publication: 2016
    Titel der Quelle: Interpreting Primo Levi
    Angaben zur Quelle: (2016) 97-112
    Keywords: Levi, Primo, ; Jewish scientists ; Holocaust survivors' writings History and criticism ; Literature and science
    Abstract: Primo Levi was not only a Holocaust survivor and witness, he was also an industrial chemist by trade and a lifelong apologist for science as a vital part of an integrated culture. Yet, though few scholars or critics fail to mention that he was a chemist, or to add that his profession helped to save his life in Auschwitz, Levi the scientist and advocate of science remains a surprisingly neglected subject, especially when we consider that it was the publication in 1984 of the English translation of The Periodic Table that first established him as an internationally significant writer. In part, this neglect is due to that very lack of comprehension between the humanities and the sciences (sadly, often more evident on the humanities side) which Levi attempted to overcome. For example, Nicholas Patruno, keenly concerned with the history of the Jews, reads the whole of the “Carbon” chapter of The Periodic Table as an extended metaphor on that theme, making the unexamined assumption that Levi cannot really be writing about organic chemistry, a subject in which Patruno himself clearly sees little intrinsic interest:Levi speaks of the “atom,” which, inserted as part of an architectural structure, is “subjected to complicated exchanges and balances”. By this he seems to mean the Jews and their history. … Levi’s description of how carbon is involved in the creation of wine and how it is stored in the human liver to be activated in exacerbated circumstances refers to how the Jews were destined to be abused and, in a sense, kept in reserve for those moments in history when the world needed to lash out at a scapegoat.
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