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By Léon Poliakov

En 1964, Léon Poliakov présente un recueil de records intitulé Auschwitz. L'ouvrage est le foremost du style en France. L'auteur avait découvert et rassemblé des resources dans le cadre du Centre de documentation juive contemporaine ; elles avaient servi à l. a. délégation française, dont il fut membre, au procès de Nuremberg. automobile l'histoire du génocide en France a longtemps été écrite dans les marges de los angeles communauté juive organisée, ignorée de l'Université, par des autodidactes qui apprirent sur le tas los angeles rigueur de l'écriture de l'histoire. Poliakov était de ces très rares.

Dans cette histoire totale, il conjugue, pionnier, les deux facets qui étaient encore mal distingués : Auschwitz, haut lieu du génocide ; Auschwitz, camp de focus où l'on vit, fût-ce d'une vie qui n'est pas une vie. Son consciousness à tout record nouveau et son extrême discernement le conduisent à intégrer un extrait du témoignage de Primo Levi, passé inaperçu, et à citer, comme representation de los angeles barbarie, le plaidoyer du médecin SS d'Auschwitz, Hans Münch, qui ne sera condamné par los angeles justice française qu'en 2000.
Lecteurs, nous privilégions désormais le neuf qui n'est bien souvent que l. a. redécouverte de l'ancien. Or en histoire il est des 'classiques' que l'on gagne à relire périodiquement. Celui-ci est du nombre.

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Sample text

Fornari accords the same importance to this depressive phase as Melanie Klein does. He sees in it the origin of civilisation, given the fact that the feeling of guilt introduces laws making murder illegal. But while this ‘psychological organiser’ can be effective for inhibiting individual violence, it doesn’t prevent war. ’18 The paranoid violence that breaks out during war stems from a 20 PURIFY AND DESTROY typical psychotic illusion: by killing the enemy-other, the subject believes he is overcoming death.

This ‘Other in excess’ is of course different from ‘us’ from a qualitative standpoint: he does not have the same blood as we do, or the same customs; he does not have the same nose or the same body shape, he is taller or shorter, his skin is a different colour. In fact, did he not arrive in this land after we did? He thus has no right to remain here and his presence is literally unbearable: he spreads his stench over this territory that belonged to our ancestors, our nation, our God. This ‘Other’ can also be perceived as being too great in number, in addition to being in excess: as he tends to multiply, proliferate, pullulate, he may well submerge us if we are not careful.

He may have the same appearance,the same face,and the same blood as ‘us’. But he does not want to be part of ‘us’. The imaginary dynamic then becomes something altogether different: rather than being based on highlighting a ‘minor difference’,it is constructed on the basis of the recognition of a fundamental similarity but one that turns into betrayal. In other words, violence arises from the conflictual relationship between twins, one of which ends up declaring the other to be a ‘traitor’ to their common identity.

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