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“Oh my human brothers, let me tell you how it happened.” Dr. Max Aue, the man at the heart of Jonathan Littell’s stunning and controversial novel The Kindly Ones, personifies the evils of the Second World War and the Holocaust. Highly educated and cultured, he was an ambitious SS officer, a Nazi and mass murderer who was in the upper echelons of the Third Reich. He tells us of his experience during the war. He was present at Auschwitz and Babi Yar, witnessed the battle of Stalingrad, and survived the fall of Berlin — receiving a medal from Hitler personally in the last days of Nazi Germany. Long after the war, he is living a comfortable bourgeois life in France, married with two children, managing a lace factory. And now, having evaded justice, he speaks out, giving a precise and accurate record of his life. The tone of his account is detached, lapidary, and for the most part unrepentant, whether he is describing his participation in mass murder on the Eastern Front, his bureaucratic investigations of labour productivity in the death camps, his casual murder of civilians as he tries to break through Russian lines towards the end of the war, or his fervid and convoluted relationship with his twin sister. Over its course, by entwining Aue’s life with those of historical figures such as Eichmann and Speer, Himmler and indeed Hitler, The Kindly Ones comes to depict the entire architecture of Nazism — from its grandest intellectual pretensions to its most minute, most chilling managerial details and executions. The Kindly Ones presents — with unprecedented realism, meticulous research that is both fascinating and compelling, and brilliant literary accomplishment — the greatest horrors imaginable. “War and murder are a question, a question without an answer, for when you cry out in the night, no one answers,” Aue says. In the same way, this powerfully affecting, powerfully challenging book confronts the reader with the most profound questions about history, morality, and art without offering any easy resolution. Written originally in French, and published now in English for the first time, The Kindly Ones has already sold to date well over a million copies in Europe. In France it won two prestigious prizes, including the Goncourt, and has been compared to War and Peace and other great classics of literature.
Orestes was a cruel world, cold and inhospitable. Its first colonists were castaways from a crash landing, cling to survival through the institution of strict socio political pontrols. Over the generations life grew somewhat easier, but the code of honour remained. Misdeeds and errors were paid for with blood. At one time all miscreants were executed. Now a social death is imposed. Every Oresteian city has colony of “ghosts”: ostracised citizens who must survive, somehow, without help from the living. But galactic civilisation is spreading and Orestes is in its path. The old ways are under scrutiny. And though the Oresteian aristocracy will fight for the status quo, they have not reckoned on the power of a thousand ghosts.
Evil remains a primary source of inquiry in contemporary literature of French expression, even among its most secular writers. In considering French-speaking authors from France, Belgium, the United States, the Maghreb, and Sub-Saharan Africa, this collection delineates a rich international perspective on some of the most disturbing events of our time. Each essay testifies to the urgency expressed in works of fiction to give an account of human catastrophes, from the Shoah and the Rwandan genocide to the terrorist attacks of September 11, and the ongoing oppression of women in Islamic nations. Themes underlying this volume include an investigation into the origins of evil, its representations in writing, and the ethical responsibilities of authors who write on human suffering. Contemporary fiction on evil confronts us with fundamental questions: Can evil be attributed to intentionality, is evil “subconscious,” or is it the result of impersonal forces? Which styles of writing are ethically appropriate or effective for depicting evil? Can we speak of a veritable “poetics of evil” shared by contemporary authors? When does a literary text on evil become “evil”? In providing informed and nuanced answers to these important questions, the scholars engage in crucial theories of psychoanalysis, post-structuralism, and post-modernism, address a number of issues raised by trauma and genocide studies, and draw from critical frameworks in literary theory on testimony, the limits of representing the extreme, and “transgressive” writing.
The Byronic Hero in Film, Fiction, and Television bridges nineteenth- and twentieth-century studies in pursuit of an ambitious, antisocial, arrogant, and aggressively individualistic mode of hero from his inception in Byron’s Manfred, Childe Harold, and Cain, through his incarnations as the protagonists of Westerns, action films, space odysseys, vampire novels, neo-Gothic comics, and sci-fi television. Such a hero exhibits supernatural abilities, adherence to a personal moral code, ineptitude at human interaction (muddled even further by self-absorbed egotism), and an ingrained defiance of oppressive authority. He is typically an outlaw, most certainly an outcast or outsider, and more often than not, he is a he. Given his superhuman status, this hero offers no potential for sympathetic identification from his audience. At best, he provides an outlet for vicarious expressions of power and independence. While audiences may not seek to emulate the Byronic hero, Stein notes that he desires to emulate them; recent texts plot to “rehumanize” the hero or to voice through him approbation and admiration of ordinary human values and experiences. Tracing the influence of Lord Byron’s Manfred as outcast hero on a pantheon of his contemporary progenies—including characters from Pale Rider, Unforgiven, The Terminator, Alien, The Crow, Sandman, Star Trek: The Next Generation,and Angel—Atara Stein tempers her academic acumen with the insights of a devoted aficionado in this first comprehensive study of the Romantic hero type and his modern kindred. Atara Stein was a professor of English at California State University, Fullerton. Her articles on the development of the Byronic hero have appeared in Popular Culture Review, Romantic Circles Praxis Series, Genders, and Philological Quarterly.
This bilingual work identifies and explains the subversive rewriting of ancient, medieval and modern myths in contemporary novels. The book opens with two theoretical essays on the subject of subversive tendencies and myth reinvention in the contemporary novel. From there, it moves on to the analysis of essential texts. Firstly, classical myths in works by authors such as André Gide, Thomas Pynchon, Julio Cortázar, Italo Calvino or Christa Wolf (for instance, Theseus, Oedipus or Medea) are discussed. Then, myths of biblical origin – such as the Flood or the Golem – are revisited in the work of Giorgio Bassani, Julian Barnes and Cynthia Ozick. A further section is concerned with the place of modern myths (Faust, the ghost, Ophelia…) in the fiction of Günter Grass, Paul Auster, or Clara Janés. The contributors have also delved into the relationship between myth and art – especially in the discourse of contemporary advertising, painting and cinema – and myth’s intercultural dimensions: hybridity in the Latin American novels of Augusto Roa Bastos and Carlos Fuentes, and in the Hindu-themed novels of Bharati Mukherjee. This volume emerges from the careful selection of 37 essays out of over 200 which were put forward by outstanding scholars from 25 different countries for the Madrid International Conference on Myth and Subversion (March 2011). Este volumen bilingüe identifica y explica la práctica subversiva aplicada a los mitos antiguos, medievales y modernos en la novela contemporánea. Abren el libro dos estudios teóricos sobre la tendencia subversiva y la reinvención de mitos en la actualidad. Prosigue el análisis de diversos textos de primera importancia. En primer lugar se revisan los mitos clásicos en autores como André Gide, Thomas Pynchon, Julio Cortázar, Italo Calvino o Christa Wolf (p. ej., Teseo, Edipo, Medea). En segundo lugar, la reescritura de los mitos bíblicos según Giorgio Bassani, Julian Barnes o Cynthia Ozick (p. ej., el diluvio o el Golem). En tercer lugar, mitos modernos en la ficción de Günter Grass, Paul Auster o Clara Janés (p. ej., Fausto, el fantasma, Ofelia). El volumen presta igualmente atención a las relaciones entre mito y arte (su recurrencia en la publicidad, la pintura y el cine contemporáneos) y a la vertiente intercultural de los mitos: el mestizaje en la novela latinoamericana de Augusto Roa Bastos y Carlos Fuentes, o en la de temática hindú de Bharati Mukherjee. La compilación resulta de una exquisita selección de 37 textos entre los más de 200 propuestos para el Congreso Internacional Mito y Subversión (Madrid, marzo de 2011) por investigadores de prestigio procedentes de 25 países.
Over the past twenty years, Neil Gaiman has developed into the premier fantasist of his generation, achieving that rarest of combinations—unrivaled critical respect and extraordinary commercial success. From the landmark comic book series The Sandman to novels such as the New York Times bestselling American Gods and Anansi Boys, from children's literature like Coraline to screenplays for such films as Beowulf, Gaiman work has garnered him an enthusiastic and fiercely loyal, global following. To comic book fans, he is Zeus in the pantheon of creative gods, having changed that industry forever. For discerning readers, he bridges the vast gap that traditionally divides lovers of "literary" and "genre" fiction. Gaiman is truly a pop culture phenomenon, an artist with a magic touch whose work has won almost universal acclaim. Now, for the first time ever, Prince of Stories chronicles the history and impact of the complete works of Neil Gaiman in film, fiction, music, comic books, and beyond. Containing hours of exclusive interviews with Gaiman and conversations with his collaborators, as well as wonderful nuggets of his work such as the beginning of an unpublished novel, a rare comic and never-before-seen essay, this is a treasure trove of all things Gaiman. In addition to providing in depth information and commentary on Gaiman's myriad works, the book also includes rare photographs, book covers, artwork, and related trivia and minutiae, making it both an insightful introduction to his work, and a true "must-have" for his ever growing legion of fans.
stories in between: narratives and mediums @ play is a unique text exploring the interplay between stories and media. The discussion focuses around the Myst narrative as it moves across media from games to books to comics to games. Along the way, the text also discusses the Sandman comics, and the hypermedia of Ultima Online and MitterNachtSpiel. This text was created hypertextually to exist online as a website with an inter-related book. Also, it has been released under a under a Creative Commons license: Attribution-NonCommercial-ShareAlike2.0 http://creativecommons.org/licenses/by-nc-sa/2.0/. Readers are encouraged to share and create work based on this text. The website can be viewed at: http://www.etc.cmu.edu/etcpress/
'Which writer today is not a writer of the Holocaust?' asked the late Imre Kertész, Hungarian survivor and novelist, in his Nobel acceptance speech: 'one does not have to choose the Holocaust as one's subject to detect the broken voice that has dominated modern European art for decades'. Robert Eaglestone attends to this broken voice in literature in order to explore the meaning of the Holocaust in the contemporary world, arguing, again following Kertész, that the Holocaust will 'remain through culture, which is really the vessel of memory'. Drawing on the thought of Hannah Arendt, Eaglestone identifies and develops five concepts—the public secret, evil, stasis, disorientalism, and kitsch—in a range of texts by significant writers (including Kazuo Ishiguro, Jonathan Littell, Imre Kertész, W. G. Sebald, and Joseph Conrad) as well as in work by victims and perpetrators of the Holocaust and of atrocities in Africa. He explores the interweaving of complicity, responsibility, temporality, and the often problematic powers of narrative which make up some part of the legacy of the Holocaust.
This interdisciplinary collection of essays focuses on critical and theoretical responses to the apocalypse of the late twentieth- and early twenty-first-century cultural production. Examining the ways in which apocalyptic discourses have had an impact on how we read the world’s globalised space, the traumatic burden of history, and the mutual relationship between language and eschatological belief, fifteen original essays by a group of internationally established and emerging critics reflect on the apocalypse, its past tradition, pervasive present and future legacy. The collection seeks to offer a new reading of the apocalypse, understood as a complex – and, frequently, paradoxical – paradigm of (contemporary) Western culture. The majority of published collections on the subject have been published prior to the year 2000 and, in their majority of cases, locate the apocalypse in the future and envision it as something imminent. This collection offers a post-millennial perspective that perceives "the end" as immanent and, simultaneously, rooted in the past tradition.
Since World War II, French and Francophone literature and film have repeatedly sought not to singularize the Holocaust as the paradigm of historical trauma but rather to connect its memory with other memories of violence, namely that of colonialism. These works produced what Debarati Sanyal calls a “memory-in-complicity” attuned to the gray zones that implicate different regimes of violence across history as well as those of different subject positions such as victim, perpetrator, witness, and reader/spectator. Examining a range of works from Albert Camus, Primo Levi, Alain Resnais, and Jean-Paul Sartre to Jonathan Littell, Assia Djebar, Giorgio Agamben, and Boualem Sansal, Memory and Complicity develops an inquiry into the political force and ethical dangers of such implications, contrasting them with contemporary models for thinking about trauma and violence and offering an extended meditation on the role of aesthetic form, especially allegory, within acts of transhistorical remembrance. What are the political benefits and ethical risks of invoking the memory of one history in order to address another? What is the role of complicity in making these connections? How does complicity, rather than affect based discourses of trauma, shame and melancholy, open a critical engagement with the violence of history? What is it about literature and film that have made them such powerful vehicles for this kind of connective memory work? As it offers new readings of some of the most celebrated and controversial novelists, filmmakers, and playwrights from the French-speaking world, Memory and Complicity addresses these questions in order to reframe the way we think about historical memory and its political uses today.