Primo Levi: Survivor or Educator?
There are many different characteristics that define the morality of a person. Whether it be based upon the premise of actions, or on the notion that the individual has received some form of label or title. Labels resonate with the person(s) receiving them which, in turn, envelops into a characteristic manifestation of that idea of the label into the psyche of the titled individual. This caricature of human morality is a subjective/relative representation of the expectations of the given label. Through the refection upon the profound literary work, Primo Levi’s – Survival in Auschwitz, it can easily be identified that the folly of man, is measured by the ideas of the individuals who succumb to the labels that they accumulate. The inspiration Primo Levi had whilst writing his testimony was for it to not merely be represented as a survival testimony, but instead, is intended to be a testimony of humanities deficiency in a socially ethical perspective. This imperialistic perspective allots the individual to presume a negative, self-fulfilling prophecy, that ultimately leads to the inherent destruction of fellow people.
As people grow and develop a perspective of themselves and of others, they utilize labels to classify reality. These classifications are connected with feelings to create a perspective: whether it be positive or negative, it still defines a level of moral subjugation and reactivity. As Primo Levi narrates his first hand experience in the concentration/work camp Auschwitz, he utilizes a reflective tone, which emphasizes his personal philosophical understanding. In the preface Primo Levi states:
As an account of atrocities, therefore, this book of mine adds nothing to
what is already known to readers throughout the world on the disturbing
question of the death camps. It has not been written to formulate new
accusations; it should be able, rather, to furnish documentation for a quiet study
of certain aspects of the human mind. (Levi, 9)
He exclaims that the purpose of his narration should not be over looked, but instead be utilized as a socially didactic documentation of his first-hand experience deducing the delusions which are inherent in the human mind. Levi represents himself as a medium to facilitate social meditation and enlightenment towards the reader: he openly exudes the confidence to tackle the debacle of the human condition.
Representation is skewed by the use of labels or titles. Titles not only represent the thick of interpretation, but also imply a direct influence towards the interpreter's understanding of the source material. This exclamation is shown to be true time and time again throughout the medium of literature and through the lack of organic intentions. Levi initially had trouble publishing his exposé originally titled "If This is a Man", but for what cause? Was the title or intent of writing the story not marketable to society? Levi later had found a smaller publishing company who agreed to make a specific amount of copies, which were primarily sold in his home town of Turin, Italy. After his success in selling his story, it then was picked up by the company who initially denied it, they went on to sell mass quantities of the book, and develop translated versions in German, French, and English. However, it wasn’t until the English version was in the publishing process that the name had been changed. It had gone from being titled "Se Questo è un Uomo"-"If This is a Man" to "Survival in Auschwitz", which takes an entirely different path of contextual representation through the differentiation of the title.
While reflecting on the power in which a title holds, it becomes clear that it is the preface of the preface: it showcases what you are going to read before you read it. However, it is not always indicative of an ethical response to the writers testimony or purpose. For example "The Diary of Anne Frank" was re-labeled, the initial title was "Anne Frank: The Diary of a Young Girl", through this we see that just by rearranging a few words in the title, changes the way that the reader feels about the book. The expectations the reader has of the story now becomes a subjective experience to the new title, which does not always sum up the intention of the author: meaning that the story is misrepresented. In Anne Frank's case as her diary became a popular coming of age tale through the medium of marketing and reforming, the aspect of her reality whilst writing her memoirs is foreshadowed by sales numbers and forgotten. In Cynthia Ozick's article "Who Owns Anne Frank" published by The New Yorker in 1997, Ozick showcases her viewpoints on the marketing schemes towards the story of Anne Frank. As Ozick states in her article:
Her extraordinary diary, published in 1947 as “Anne Frank: The Diary of a
Young Girl,” which records the time Anne spent in hiding from the Nazis, is a
self-aware work of youthful genius. But its reputation for uplift is nonsense. The
diary has been bowdlerized, distorted, transmuted, reduced; it has been
infantilized, Americanized, sentimentalized, falsified, kitschified, and, in fact,
blatently denied.(Ozick, 1997)
This statement by Ozick is bold but true, and showcases that the intent of the writer is over looked by the de-materialization of the content and rhetorical output of the title. Which only inherently mocks the premise of which the story was written for.
Looking at the misconstruction of Anne Frank's story we start to wonder if it is in fact an ethical representation of Anne Frank, or even the Holocaust as a whole experience. The lack of true form representation most certainly is not an ethical response, and only conveys the point to be partially fabricated to fit an audience. Which is an astounding display of mockery and delusion. If major aspects of the work become misconstrued then the whole representation of the experience and the purpose of the story dissolves into a sphere of perceptual falsehoods. As the intent of the stories goes overlooked, then we are left with a shell which seems convoluted in nature, and lacks the very specific human element the writer intended to project. Moreover, the representation of the story or of the author is deeply overlooked and interpreted as a surface level experience, lacking emotional, sociological, and philosophical depth or consistency. As Berel Lang showcased through his compilation of research articles in "Holocaust Representation: Art Within Limits of History and Ethics" he demonstrates that the representation of contextual evidence is paramount to the understanding of the reality of the history and individual experience of the testimonial authors. Lang states:" It is in this sense that the possibility of misrepresenting the Holocaust is a condition of representing it- with both of these dependent on a referent
that is only more than a representation."(Lang, 92). In this quote Lang exclaims, that representation is more than just a depiction of the story, but is ethically responsible to convey the truth of the subject matter.
As an ethical response to Levi's story, and his purpose for writing and sharing this story, we must analyze key points in his documentation, and find contextual emphasis in each statement. Levi exemplifies his purpose through craftily placing key points throughout the duration of the book to draw out a very specific type of understanding from the reader. For example Levi has placed a poem after the preface which reads:
You who live safe in your warm houses, you who find returning in the
evening, hot food and friendly faces : Consider if this is a man, who works
in the mud, who does not know peace, who fights for a scrap of bread, who
dies because a yes or a no, consider if this is a woman, without hair and without
name, with no more strength to remember, her eyes empty and her womb cold, like a
frog in the winter.(Levi,11)
This poem is intended to incite empathy and understanding by the reader, which would create perspective and an imaginative understanding of the hardships that have been endured. After this Levi pleads to the reader:
Meditate that this came about: I commend these words to you, Carve them in
your hearts, At home or in the street, Going to bed, rising; repeat them to your
children, Or may your house fall apart, May illness impede you, May your
children turn their faces from you.(Levi,11)
Levi places an emphasis on the vitality of understanding the lesson in which he intends the reader to learn throughout the duration of reading his proclaimed survival testimony. Levi had experienced firsthand the effects that the Holocaust had on the human mind and the human body. He utilizes his scientific knowledge to understand the nature of the happenings around him, but as he sees that there were no logical or objective reasons as to why this atrocious experience can even exist as a livable reality, he then turns his focus towards analyzing the human psyche. Levi had been betrayed by his friends and colleagues so that they may save themselves, which only sparked a realization for Levi that self preservation takes precedence over humility. After this experience Levi develops a very strong reflective tone towards the experiences which await him. Levi narrates: whilst on the journey in the train:
Next to me, crushed against me for the whole journey, there had been a woman.
We had known each other for many years , and the misfortune had struck us
together, but we knew little of each other. Now in the hour of decision, we
said to each other things that are never said amongst the living. We said Farewell
and it was short; everybody said farewell to life through his neighbor. We had no
more fear (Levi,19)
Levi begins to logically define that hope of survival as inconceivable, and reflects on how that especially in the face of certain death, that even people who hardly know each other can share such an intimate experience and ultimately connect as human beings. Levi's understanding grows and develops into a perspective: one in which he can separate himself from the environment through reflection, and gain knowledge of social flaws which lead to this travesty of human morals and ethics in which he must endure.
Throughout his experience at Auschwitz Levi is saddled by labels, and must attend to the expectation of those labels. Whether it be the numbers that name him as a prisoner, or the labels of the Nazi Officers, or even the labels of the Kapos. Levi must acknowledge these titles, and act in a manner that is appropriate to not encroach on the self identity that these titles presume over the patrons.Through this experience of identity analysis, Levi begins to understand the premise behind the notion of ideological enlightenment. He realizes that the idea of fulfillment is all subjective, and that the perspectives in which people have of themselves are strictly just ideas and have no real level of tangibility outside of a relative social experience. For example Levi was invited to test for a job as a chemistry-lab assistant: Levi understood that it was not guaranteed, but if he did obtain the job, that he would have a higher probability of survival. Through his text he states: "It seems to have gone well, but I would be crazy to rely on it. I already know the Lager well enough to realize that one should never anticipate, especially optimistically"(Levi, 107)
Levi relies on what is objective and happening, as opposed to the potential of what could happen. It is clear that Levi is developing a sense of realism towards his disposition: and through text is attempting to teach this perspective. His understanding of people develops further when he showcases an experience that he had with the Kapo, Alex, Levi mentions the ignorance and delusional tendencies that Alex demonstrates through his lack of respect towards Levi after the chemistry test he had just taken. Levi illustrates Alex's ignorance and urges the reader t reflect upon it through a quote: which reads: "He would be amazed, the poor brute Alex, if someone told him that today, on the basis of his action, I judge him and Pannwitz and the innumerable others like him, big and small, in Auschwitz and everywhere.(Levi,108)
Levi is attempting to bring awareness to the reader about the practice of self meditation towards their actions and situational understanding, in an attempt to create a harmonious perspective.
Levis work is showcased as a survivor testimony, but is ultimately a tale of human delusion, which incites the response of the reader to develop a perspective that will cease the development of any kind of depredating social environment. Levi attempts to facilitate the understanding of ideological enlightenment and self understanding. The text is intended as a historically accurate display of the folly which is inherent in human conditioning. It is preposterous to over look the brilliant lesson that is to be learned from Levi's masterpiece of psychological reflection "Survival in Auschwitz". It would only be an ethical response to Primo Levi for his work to be understood in its true contextual form: "If This is a Man".
Works cited:
Levi, Primo, and S. J. Woolf. Survival in Auschwitz: If This Is a Man. New York: Orion ;, 2008. Print.
Frank, Anne, and Otto Frank. The Diary of a Young Girl: The Definitive Edition. New York: Doubleday, 1995. Print.
Ozick, Cynthia. Quarrel & Quandary: Essays. New York: Knopf :, 2000. Print.
Lang, Berel. Holocaust Representation Art within the Limits of History and Ethics. Baltimore: Johns Hopkins UP, 2000. Print.