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from seminars in Paris in 1980 through 198626 décembre 2011
Bruce P. Barten
- Publié sur Amazon.com
Mental bankruptcy in a culture of loss. We don't have the paradise that Adam and Eve had in the Garden of Eden because there was no way for them to know about evil until they had eaten the fruit of the Tree of Knowledge. Cixous gives readings of stories that involve a fall from innocence and explains grace as a momentary experience, not a possession that anyone can retain. The desire for innocence as a character trait does not conform to times, people, or places we experience.
This book uses the Yid word when Cixous is not satisfied with a translation of "Poem of the End" by Tsvetayeva.
Would it be more equal for one person to use the Yid word or for everyone to use the Yid word? The poem asks about being forbidden:
Life is a place where it's forbidden to live. Like the Hebrew quarter. (p. 149).
Life is for converts only Judases of all faiths. (p. 150).
Her association of poet and Jew - she actually uses the term "Yid" (p. 150).
Law is a form of oppression when it is being used to make some poor wretched fool to pay. Kleist's story "Michael Kohlhaas," makes it perfectly clear:
At that moment Kohlhaas has a premonition. He knows before really knowing and starts on a slow fall. His knowledge of law is insufficient for a social being. He has not understood yet that the law does not forgive. He still believes that law and justice go together and that one can ask the law, like the Father - since we are entering afterward in infinite relays of figures of the law, imperial, regal - for something that, in reality, it will never be able to give. One can ask something legitimate of it but not something just. That is going to be Kohlhaas's experience. This alteration takes place over a thousand steps. (p. 59).
One of the readings is phrased as a question in the text being read:
we would have to eat again of the Tree of Knowledge in order to return to the state of innocence? (p. 49).
The analysis involves a pendulum. On one side is joy and thirst, which then moves to loss within a context of distraction, division, separation and gaps of displacement. "The expression itself is obscure and escapes the reader's perception or appropriation." (p. 50). When it is all over, they are on the side of admiration admiring itself.
"Until everything transformed itself into denial." (p. 51).
"The wasteland of waiting has already disconnected the wires." (p. 51).