Doch, ich auch! Wir alle! Sie haben immer nur einen Auftrag des Volkes vollstreckt.
Volk, das bist auch du und bin auch ich. Aber ich habe, verdammt nochmal, keinen Auftrag gegeben. Alles, was um uns herum geschieht, lebt nicht aus denen heraus, die es tun; es lebt aus einem Kollektiv heraus. Wer sich zu diesem Kollektiv nicht bekennen kann, der ist tot. Das Kollektiv handelt immer unbedingt. Es verlangt auch das unbedingte Bekenntnis.
Aber dieses Kollektiv, es hat uns nicht aufgenommen, sondern atomisiert. Atomisierte Teilchen bilden keine Gemeinschaft, sondern eine Sprengmasse. My translation. For an alternative English translation, see von Salomon, The Answers, In German: von Salomon, Der Fragebogen, — Und es ist zugleich das Schwerste, was es gibt, eine Art Gandhismus ohne Gandhi. An den Methoden der Psychoanalyse schien doch etwas dran zu sein. Michael Hofmann London: Penguin, , I cite the Hofmann translation unless otherwise noted.
Er hatte nur zugesehen. Sie hatten sein Wandern mit dem Tod gebilligt. For alternative translations, see 49 in the Hofmann version and 50 in the Savill version. For an alternative translation, see in the Hofmann version. For alternatives, see in the Hofmann translation and in the Savill translation. Tote guckten sie an. Hatte er ihn nicht geliebt? Er glaubte es nicht. For alternative translations, see 75—76 in the Hofmann version and 79—80 in the Savill version.
Schmutzige Fliegen. For an alternative translation, see 68 in the Hofmann version. Koeppen, Death in Rome Savill translation , In both the original and the two published English-language translations, this phrase is part of a rhetorical question. However Der Tod in Rom was not published until , well after the zero hour itself.
In other words their response to what appeared to be an unprecedented event was in fact predetermined by tradition. All access to the past may have been broken off, but the inability to connect with the past does not yet imply the compensatory turn toward the future that was later to become part of the zero hour myth. In this context both survival and death seem little more than coincidences, without fundamental meaning.
The only thing we could do was not to be loud and not to have too much weight. All it would have taken would have been for someone to start shouting, and we 3 would all have been lost. The abyss over which the narrator floats is his present, and the present is all he has. Only small size and light weight offer the possibility of a grace that might blow him over the danger zone. Powerlessness is the fundamental fact of a zero hour in which human agency has been reduced to nothingness.
In this world of nullity, human response can take two possible routes. On the one hand people can acknowledge the fact of their powerlessness; on the other, they can seek, through frenetic activity, to hide their impotence from themselves and others. For those in the first group, the destruction of their world means the end of ordinary life; while the second group clings desperately to ordinary life in order to obscure a more profound reality.
Again and again he describes his alienation from the routine activities of life. The people on this side and on the 6 other side have begun to hate each other. And he dared not look behind, for behind him was noth7 ing but fire. The subject of the parable has no mother and therefore no connection to a reassuring past or to tradition.
Nor has he willed his own coming into the world. Far from being a hero of the zero hour, the narrator of this parable is at an utter loss. No visions of a grand rebuilding or of a newer, better Germany make the loss of the past more bearable; instead, the narrator suggests that the destruction of Hamburg heralds the end of European history.
The city and the continent are both gone for good. What remain are the living dead and those who are already ghosts. Even those who have busied themselves with the ordinary tasks of daily life are not necessarily thinking up grand schemes for the future: like their counterparts, they are lost in a present from which there is no release.
In the midst of their frenetic activity they suddenly stop, forgetting any projects they may have, and gather together with other people to listen to the news. To an outsider it must have seemed as if we had a lot of time, and yet we were people without rest. Everything we did be10 came instantly meaningless in our own eyes. The dissociation from time renders meaning impossible.
For those outside time, any action taking place within time makes no sense. Hence ordinary life has become radically alienating for the narrator. It is only in the context of the disappearance of the past and the absence of the future that the narrator is able to find himself in a present that, precisely through the terrible alienation of everyday life, bears the seeds of transformation and transcendence.
Civil and political authority have disappeared, along with all those aspects of life that bind human beings to routine. Already the narrator is aware that this hour of a nothingness that gives access to the infinite will soon come to an end.
The stage-set is missing, the appearance of reality. But now everyday life has become permanently alienated, and human beings know that it is nothing but a game, without deeper reality. The narrator now finds himself in an alliance with the divine — even if the divinity is death itself. Rather than playing with the attributes of an existence now recognized to be unreal, the narrator plays with his divine friend and ally.
And time 18 sits sadly in a corner, feeling useless. Because of his alliance with a divine presence outside of time, the narrator-writer is able to preserve an element of eternity in the midst of destruction. Although the narrator asks himself why he is writing, he leaves his question unanswered, as if it were purely rhetorical, since a narrator can do nothing but narrate.
Although the narrator claims to make himself infinitesimally small, his alliance with a divinity greater than himself enlarges him and makes possible precisely that rainbow bridge over the abyss that he had previously claimed was illusory. The narrator may have rejected the maternal power of time, of clocks, and of everyday life, but he has become an ally of an even greater masculine power in the face of which everything else seems negligible.
Every afternoon he comes through the old gateway. We always ask him 20 to take us home with him. Why and for whom is the narrator telling his story? When was a voice ever lost? In a sense it made me immune to events, so that I never participated in them completely and they found no point of attack.
Yes, it must have functioned as a 24 kind of magic cap. If the narrator of Der Untergang had declared that the only possibility for survival lies in not being loud and not having too much weight, then the narrator of Nekyia has found precisely the means by which he can make himself disappear, thus eliminating all vulnerability to the outside world. His verse and his singing voice are his talisman. The narrator of Nekyia seems to have survived the unspecified catastrophe as a kind of ghost.
Der Mensch und seine Heilung: Das göttliche Puzzle (German Edition) - Kindle edition by Kristina Hazler. Download it once and read it on your Kindle device. Erwachen in MenschSein: Das Experiment (German Edition). by Kristina . Der Mensch und seine Heilung: Das göttliche Puzzle (German Edition). by Kristina.
When he returns to the unnamed city, which seems to have been emptied of all its inhabitants, he enters a house and looks into a mirror in which he cannot see himself or any of the objects that lie before his eyes, even though he can see all of the objects that lie behind him. Nor does the narrator have a name. Prior to the catastrophe he had a name, but he has now become separated from that name. He indulges in the Romantic fantasy that his name — like the mirror image bartered away by Erasmus Spikher in E.
The wind blows it away — perhaps someone finds it and can do something with it; but perhaps it falls into a puddle and dissolves. Why is the world empty of other ghosts? Because only a living person could be as lonely as I was. Previously, the narrator remembers, people had treated him as if he had been a ghost, bumping into him on the street as if they did not even see him. It was his previous life, hence, that was inauthentic, unreal. As in Der Untergang, time seems to have ceased functioning.