says in his introduction that one of the intentions of the study is "to uncover internal contradictions [in Levi's writing] that mirror those in the Enlightenment itself " (p. 11). But little is made of these contradictions after they are identified. Likewise, in Chapter Two he notes that Survival in Auschwitz and Levi's other writings "[a]t moments . . . seem to defend the humanist subject and, at others, to record its downfall" (p. 38). Druker must delineate more clearly what drives these contradictions and what the reader is to make of them. If as he suggests post-humanist theory shows us that we need to more carefully consider the ways in which humanist philosophy is linked to the genocidal impulse, then what particular insight do the texts of a survivor such as Levi bring (as opposed to the texts of post-humanist theorists)? One thorny aspect of Druker's writing is that he often frames his argument in terms of Levi's potential complicity with the Nazi project. As Druker puts it, "Levi's humanist discourse not only renews Enlightenment values in the aftermath of the Holocaust, but also quietly recuperates the violence out of which modern Europe has been constructed" (p.
Shofar: An Interdisciplinary Journal of Jewish Studies – Purdue University Press
Published: Jun 1, 2011
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