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Der Vorleser, Bernhard Schlink : inhalt, hintergrund, interpretation (Book, ) [omyhukocow.tk]
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Mrs B rated it really liked it Mar 25, Katherine Lendale rated it it was amazing May 27, Gordan rated it liked it Dec 14, Manoschka rated it liked it Jul 12, Milosz asks whether this condition of legitimized alienation is not in fact a privileged kind in comparison with the alienation that every writer suffers in his or her own society. Brodsky describes not only the terror, but also the possibility of freedom in exile.
And Marina Zwetajewa suggests that writers, "far-sighted by the very nature of their craft," are able to see their homeland more clearly from the distance of exile. The crucial element, then, for the original and actual concept of exile is not a negative or a positive connotation — there are both.
Der Vorleser, Bernhard Schlink : inhalt, hintergrund, interpretation
Rather, the crucial element of exile is its correspondence to a notion of Heimat , a homeland in which one was once at home and in which one would be at home again, if one could be, and to which one would return if circumstances permitted. Where is this Heimat for the Germans who originally come from the new eastern states and yet who feel exiled in these new states? Beyond what border is their Heimat? Beyond what border is Heimat for the minority that lives among a majority, a majority among whom it has always lived and yet among whom it feels exiled?
Out of which society have women been expelled to live among this patriarchal society, or senior citizens among the society of youth? In which society does one speak the language of women or the language of age, languages which are not understood in these patriarchal or youthful societies?
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What foolish questions, you might be thinking. Exile is a metaphor, and the question — where is the Heimat that corresponds to exile? Exile is life in a foreign place, a life not determined by oneself, but by others. It is an estranged life. Exile is a metaphor for this experience of estrangement or alienation; it is so existential and universal that it needs no place, and certainly no Heimat as its opposite place. In fact, in discussions today about exile and the suffering of exile, one finds expressions that were always used to describe Marxist or Existentialist experiences of alienation.
From the early Karl Marx of the economic-philosophic manuscripts to the late Jean-Paul Sartre, it has been axiomatic that the relation of the oppressed class, or the oppressed gender or oppressed peoples to their own activity is "a relation to one's own activity as if to a foreign activity," just as their relation to the external world is "a relation to the external world as if to a foreign world.
Der Vorleser Bernhard Schlink: Inhalt, Hintergrund, Interpretation
Yes, exile is a metaphor for the experience of alienation. But that doesn't answer the question about a Heimat that corresponds to exile. Why has the experience of alienation at the end of the last century rediscovered a metaphor that refers to places — explicitly to the place of exile where the experience is won and implicitly to the place where one would not be in exile, but at home? The Marxist and Existentialist experience of alienation lacked precisely this reference to place; it was the experience of placelessness. The proletariat does not have a place in bourgeois society, and does not need one in communist society.
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According to Marx and Engels, the proletariat is the class in whose particularity as a class the universality of humanity is imbedded, beyond nations, borders and places. Marxist and Existentialist experiences converge in the recognition that the place promised by Heimat , bourgeois society, nation, family, marriage, church or other cultural institutions is simply an illusion. Shaped by these experiences, in the last century, but especially after the Second World War, placelessness has been the defining intellectual experience.