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This book is about Primo Levi and Ka-Tzetnik, both Auschwitz
survivors and central figures in the shaping of Holocaust memory,
who dedicated their lives to bearing witness and writing about the
concentration camps, seeking, in particular, to give voice to those
who did not return. The two writers are generally treated as
complete opposites: Levi level-headed and self-aware, Ka-Tzetnik
caught up in repeating the traumatic past. In this book I show how
fundamentally mistaken this approach is, and how the similarity
between them is, in fact, far greater than it may seem. While Levi
draws the map, Ka-Tzetnik reveals the territory itself, and, taken
together, they offer a better understanding of the human experience
of the camps. This book explores their writing and their lives up
to their deaths-Ka-Tzetnik of old age and Levi by his own
hand-offering new explanations of Levi's suicide, little understood
to this day.
This book explores the long-term outcomes of severe and ongoing
trauma-particularly complex posttraumatic stress disorder
(C-PTSD)-from phenomenological and cognitive perspectives. For
example, C-PTSD can result in impairments at the body-schema level.
In order to survive, trauma victims may conduct their lives at the
body-image level, thus producing a mismatch between body schema and
body image. In turn, as in the case of somatoparaphrenia and body
integrity identity disorder, this incongruity can result in body
disownership, which will affect long-term outcomes of severe and
ongoing trauma.
This book describes the diverse manifestations of trauma and the
ways in which trauma has shaped-and dismantled-our culture. Yochai
Ataria describes how we are addicted to trauma and have become both
its avid producers and consumers. Consequently, the culture in
which we live has become posttraumatic in the deepest sense. This
is apparent in the products that have shaped and continue to shape
Western culture, ranging from the biblical sacrifice of Isaac to
Francis Ford Coppola's Apocalypse Now. Ataria exposes the primary
attributes of this so-called posttraumatic culture: sacrifice
through action, an uncontrolled lust for blood, an inability to
speak and describe things in words, a sense of foulness and
alienation, emotional death, imperviousness, separation, and an
overwhelming sense of exile.
This book offers an uncompromising and unapologetic
phenomenological study of altered states of consciousness in an
attempt to understand the structure of human consciousness. Drawing
on the philosophy of Merleau-Ponty, it sets out to decipher the
inextricable link between consciousness, body, and world. This link
will be established through the presentation of in-depth
phenomenological research conducted with former prisoners of war
(POWs) and senior meditators. Focusing on two such disparate groups
improves our understanding of the nature of the subjective
experience in extreme situations - when our sense of boundary is
rigid and we are disconnected both from the body and the world
(POWs); and when our sense of boundary is fluid and we feel unified
with the world (meditators). Based on empirical-phenomenological
research, this book will explain how the body that is from the
outset thrown into the intersubjective world shapes the structure
of consciousness.
This lofty volume analyzes a circular cultural relationship: not
only how trauma is reflected in cultural processes and products,
but also how trauma itself acts as a critical shaper of literature,
the visual and performing arts, architecture, and religion and
mythmaking. The political power of trauma is seen through US,
Israeli, and Japanese art forms as they reflect varied roles of
perpetrator, victim, and witness. Traumatic complexities are traced
from spirituality to movement, philosophy to trauma theory. And
essays on authors such as Kafka, Plath, and Cormac McCarthy examine
how narrative can blur the boundaries of personal and collective
experience. Among the topics covered: Television: a traumatic
culture. From Hiroshima to Fukushima: comics and animation as
subversive agents of memory in Japan. The death of the witness in
the era of testimony: Primo Levi and Georges Perec. Sigmund Freud's
Moses and Monotheism and the possibility of writing a traumatic
history of religion. Placing collective trauma within its social
context: the case of the 9/11 attacks. Killing the killer: rampage
and gun rights as a syndrome. This volume appeals to multiple
readerships including researchers and clinicians, sociologists,
anthropologists, historians, and media researchers.
This volume explores themes originating from the work of Jean Amery
(1912-1978), a Holocaust survivor and essayist-mainly, ethics and
the past, torture and its implications, death and suicide. The
volume is interdisciplinary, bringing together contributions from
philosophy, psychology, law, and literary studies to illuminate
each of the topics from more than one angle. Each essay is a novel
contribution, shedding new light on the relevant subject matter and
on Jean Amery's unique perspective. The ensuing picture is rich and
multifaceted, uncovering unforeseen traits of Amery's thought, and
surprising correlations that have so far been under-researched. It
invites further studies of the Holocaust and its consequences to
take their cue from non-neutral first person reflections.
Body schema is a system of sensory-motor capacities that function
without awareness or the necessity of perceptual monitoring. Body
image consists of a system of perceptions, attitudes, and beliefs
pertaining to one's own body. In 2005 Shaun Gallagher published an
influential book entitled How the Body Shapes the Mind (OUP). That
book not only defined both body schema and body image, but explored
the complicated relationship between the two. It also established
the idea that there is a double dissociation, whereby body schema
and body image refer to two different but closely related systems.
Given that many kinds of pathological cases can be described in
terms of body schema and body image (phantom limbs, asomatognosia,
apraxia, schizophrenia, anorexia, depersonalization, and body
dysmorphic disorder, among others), we might expect to find a
growing consensus about these concepts and the relevant neural
activities connected to these systems. Instead, an examination of
the scientific literature reveals continued ambiguity and
disagreement. This volume brings together leading experts from the
fields of philosophy, neuroscience, psychology, and psychiatry in a
lively and productive dialogue. It explores fundamental questions
about the relationship between body schema and body image, and
addresses ongoing debates about the role of the brain and the role
of social and cultural factors in our understanding of embodiment.
This book is about Primo Levi and Ka-Tzetnik, both Auschwitz
survivors and central figures in the shaping of Holocaust memory,
who dedicated their lives to bearing witness and writing about the
concentration camps, seeking, in particular, to give voice to those
who did not return. The two writers are generally treated as
complete opposites: Levi level-headed and self-aware, Ka-Tzetnik
caught up in repeating the traumatic past. In this book I show how
fundamentally mistaken this approach is, and how the similarity
between them is, in fact, far greater than it may seem. While Levi
draws the map, Ka-Tzetnik reveals the territory itself, and, taken
together, they offer a better understanding of the human experience
of the camps. This book explores their writing and their lives up
to their deaths-Ka-Tzetnik of old age and Levi by his own
hand-offering new explanations of Levi's suicide, little understood
to this day.
This book explores the long-term outcomes of severe and ongoing
trauma-particularly complex posttraumatic stress disorder
(C-PTSD)-from phenomenological and cognitive perspectives. For
example, C-PTSD can result in impairments at the body-schema level.
In order to survive, trauma victims may conduct their lives at the
body-image level, thus producing a mismatch between body schema and
body image. In turn, as in the case of somatoparaphrenia and body
integrity identity disorder, this incongruity can result in body
disownership, which will affect long-term outcomes of severe and
ongoing trauma.
This book offers an uncompromising and unapologetic
phenomenological study of altered states of consciousness in an
attempt to understand the structure of human consciousness. Drawing
on the philosophy of Merleau-Ponty, it sets out to decipher the
inextricable link between consciousness, body, and world. This link
will be established through the presentation of in-depth
phenomenological research conducted with former prisoners of war
(POWs) and senior meditators. Focusing on two such disparate groups
improves our understanding of the nature of the subjective
experience in extreme situations – when our sense of boundary is
rigid and we are disconnected both from the body and the world
(POWs); and when our sense of boundary is fluid and we feel unified
with the world (meditators). Based on empirical-phenomenological
research, this book will explain how the body that is from the
outset thrown into the intersubjective world shapes the structure
of consciousness.Â
This volume explores themes originating from the work of Jean Amery
(1912-1978), a Holocaust survivor and essayist-mainly, ethics and
the past, torture and its implications, death and suicide. The
volume is interdisciplinary, bringing together contributions from
philosophy, psychology, law, and literary studies to illuminate
each of the topics from more than one angle. Each essay is a novel
contribution, shedding new light on the relevant subject matter and
on Jean Amery's unique perspective. The ensuing picture is rich and
multifaceted, uncovering unforeseen traits of Amery's thought, and
surprising correlations that have so far been under-researched. It
invites further studies of the Holocaust and its consequences to
take their cue from non-neutral first person reflections.
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