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The problem put there by the Author is the character of the relationship between philosophy and literature (poetry in particular) in regard to the Holocaust: its cultural origins, contexts, and repercussions. The discussion of this issue is not limited to deliberating over guilt and responsibility; rather, the primary question here is what Alan Rosenberg and James R. Watson recognized as a philosophical indifference to the Holocaust, or even as an attempt at normalizing it for the sake of theoretical consistency. But Kolarzowa does not see indifference in the silence of philosophy; and argues with the attempts to interpret it as shame. Instead, she views it as a strategy of avoiding the key themes connected with the relationship between rationality, science, and structures of beliefs and the Holocaust itself, the existential experience of its survivors, or the resources of post-memory. In contrast to researchers from the ‘Holocaust and Genocide Studies’ circles, she points out that this avoidance strategy is not all silence – it also manifests itself as chatter, as splitting hairs over methodological subtleties and conceptual (and ethical) distinctions, thus drawing attention away from fundamental issues. As evidence to support this hypothesis she quotes the persisting patronizing attitude of philosophy as regards literature, specifically the literature that both formulated a proper diagnosis before the Holocaust and also attempted to at least register a part of the individual and collective trauma. Philosophy, therefore, has granted itself a disciplinary role of policing statements about the Holocaust without actually speaking up in its own name.
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