<p>Die Ich-Erzählerin in "Pawels Briefe" versucht ihre Familiengeschichte und ihre eigene Geschichte zu (re)konstruieren.Die Geschichten sind mithilfe der verschiedenen Medien der Erinnerung (re)konstruiert.Die (Re)konstruktion der Geschichten mithilfe der Erinnerungen der Mutter,der Fotografien und der Briefe ist problematisch, weil es so viele Lücken gibt.Die Identität der Ich-Erzählerin bleibt fragmentarisch und instabil, weil sie nachgetragen sind.</p>

Die Ich-Erzählerin in "Pawels Briefe" versucht ihre Familiengeschichte und ihre eigene Geschichte zu (re)konstruieren.Die Geschichten sind mithilfe der verschiedenen Medien der Erinnerung (re)konstruiert.Die (Re)konstruktion der Geschichten mithilfe der Erinnerungen der Mutter,der Fotografien und der Briefe ist problematisch, weil es so viele Lücken gibt.Die Identität der Ich-Erzählerin bleibt fragmentarisch und instabil, weil sie nachgetragen sind.

Thesis advisor: Robert S. Lehman / This dissertation argues that literary modernism is structured by a logic of belatedness—its sense, that is, of having arrived too late. Belatedness thus perceived entails a reconsideration of late modernism, illuminated as it has been by scholars such as Jed Esty, Tyrus Miller, and C.D. Blanton. Because modernism is constituted first and foremost by its fraught relation to time, and, specifically, to the present and its representations, any discussion of late modernism must begin by interrogating the “afterlife” of this temporal predicament. Following Edward Said’s claim that modernism is a late-style phenomenon, Belated Modernism challenges the construct “late modernism” given that the notion of lateness is constitutive of modernism itself. This project necessitates a thinking beyond the generic, nationalistic, linguistic, and disciplinary distinctions that have informed most of the critical discourse on (Anglo-American) late modernism. To that end, Belated Modernism addresses a constellation of European writers whose late style emerges in modernism’s late phase: the strange parenthesis of 1939–1941, when the war had already begun but its magnitude was as yet unknowable. Focusing on the final works of Sigmund Freud (Moses and Monotheism [1939]), Walter Benjamin (“On the Concept of History” [1940]), and Virginia Woolf (Between the Acts [1941]), I argue that the singular conjunction of late style and late modernism reveals, in light of individual and world-historical ends, an intensification of the philosophical problem of belatedness that has haunted modernism since its origins. / Thesis (PhD) — Boston College, 2022. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: English.

no / Poststructuralist accounts of organizations understand them as flows, as verbs in process of always-becoming. Subjects who work `in' organizations are similarly always in a process of becoming. Organization and members are mutually constitutive, each enfolded within the other. The process by which each is enfolded within and constituted by the other is what is explored in this essai. Its aim is to analyse something of the becoming-ness of organizations/selves, in which the researcher-self is imbricated in this becoming-ness and must therefore be part of that which is studied. To achieve this aim I draw on Lacan's concepts: of the mirror stage, or how I am in an agonistic relationship with the other; Nachträglichkeit or the reliving of the past in the present (deferred action); and identification. I apply these concepts to an interview I, an academic, carried out with a manager, emphasizing the importance of these organizational identities in our encounter with each other. The conclusion I reach is that the organization I am `in' is at the same time `in' me: there is no inside and no outside.

This is the first book-length philosophical study of Husserl’s transcendental phenomenology and Freud’s theory of the unconscious. The book investigates the possibility for Husserl’s transcendental phenomenology to clarify Freud’s concept of the unconscious with a focus on the theory of repression as its centre. Repression is the unconscious activity of pushing something away from consciousness, while making sure that it remains active as something foreign within us. How this is possible is the main problem addressed in the work. Unlike previous literature (including Ricœur, Merleau-Ponty and Derrida) this book makes full use of the resources of genetic phenomenology and passivity in the attempt to clarify the Freudian unconscious. The central argument developed is that the structure of the lebendige Gegenwart as the core of Husserl’s theory of passivity consists of preliminary forms of bodily kinaesthesia, feelings and drives in a constantly ongoing process where repression occurs as a necessary part of all constitution. The clarification of Freudian repression thus takes place by showing how it presupposes a broad conception of consciousness such as that presented by Husserl’s genetic phenomenology. By arguing that “repression” is central to any philosophical account of subjectivity, this book takes on the most distinct challenge to philosophy posed by Freud.

This is the first book-length philosophical study of Husserl’s transcendental phenomenology and Freud’s theory of the unconscious. The book investigates the possibility for Husserl’s transcendental phenomenology to clarify Freud’s concept of the unconscious with a focus on the theory of repression as its centre. Repression is the unconscious activity of pushing something away from consciousness, while making sure that it remains active as something foreign within us. How this is possible is the main problem addressed in the work. Unlike previous literature (including Ricœur, Merleau-Ponty and Derrida) this book makes full use of the resources of genetic phenomenology and passivity in the attempt to clarify the Freudian unconscious. The central argument developed is that the structure of the lebendige Gegenwart as the core of Husserl’s theory of passivity consists of preliminary forms of bodily kinaesthesia, feelings and drives in a constantly ongoing process where repression occurs as a necessary part of all constitution. The clarification of Freudian repression thus takes place by showing how it presupposes a broad conception of consciousness such as that presented by Husserl’s genetic phenomenology. By arguing that “repression” is central to any philosophical account of subjectivity, this book takes on the most distinct challenge to philosophy posed by Freud.

This thesis explores the psychological trauma of the survivors of the Chernobyl nuclear disaster, which occurred on April 26, 1986. I argue for the emergence from the disaster of three Chernobyl traumas, each of which will be analysed individually – one per chapter. In reading these three traumas of Chernobyl, the thesis draws upon and situates itself at the interface between two primary theoretical perspectives: Freudian psychoanalysis and the deconstructive approach of Jacques Derrida. The first Chernobyl trauma is engendered by the panicked local response to the consequences of the explosion at Chernobyl Reactor Four by the power plant’s staff, the fire fighters whose job it was to extinguish the initial blaze caused by the blast, the inhabitants of nearby towns and villages, and the soldiers involved in the region’s evacuation and radiation decontamination. Most of these people died from radiation poisoning in the days, weeks, months or years after the disaster’s occurrence. The first chapter explores the usefulness and limits of Freudian psychoanalytic readings of local survivors’ testimonies of the disaster, examining in relation to the Chernobyl event Freud’s practice of locating the authentic primal scene or originary traumatic witnessing experience in his subjects’ pasts, as exemplified by his Wolf Man analysis, detailed in his psychoanalytic study ‘On the History of an Infantile Neurosis’ (1918). The testimonies read through this Freudian psychoanalytic lens are constituted by Igor Kostin’s personal account of the disaster’s aftermath, detailed in his book Chernobyl: Confessions of a Reporter (2006), and by Svetlana Alexievich’s interviews with Chernobyl disaster survivors in her book Voices from Chernobyl: The Oral History of a Nuclear Disaster (2006). The second chapter argues that Freudian psychoanalysis only provides a provisional, ultimately fictional origin of Chernobyl trauma. Situating itself in relation to trauma studies, this thesis, progressing from its first to its second chapter, charts the geographical and temporal shift between these first and second traumas, from trauma-as-sudden-event to trauma-as-gradual-process. In the weeks following the initial Chernobyl explosion, which released into the atmosphere a radioactive cloud that blew in a north-westerly direction across Northern Ukraine, Belarus, Latvia, Estonia, Finland and Sweden, symptoms of radiation poisoning slowly emerged in the populations of the abovementioned countries. To analyse the psychological impact of confronting this gradual, international unfolding of trauma – the second trauma of Chernobyl – the second chapter of this thesis explores the critique of the global attempt to archivise, elegise and ultimately understand the Chernobyl disaster in Mario Petrucci’s elegies, compiled in his poetry collection Heavy Water: A Poem for Chernobyl (2006), the horror film Chernobyl Diaries (2012, dir. Bradley Parker), and Adam Roberts’ Science Fiction novel, Yellow Blue Tibia (2009). Analysing the deconstructive approach of Jacques Derrida in these texts – his notions of archive fever, impossible mourning and ethical mourning – this chapter argues that the attempt to interiorise, memorialise and mourn the survivors of the Chernobyl disaster is narcissistic, hubristic and violent in the extreme. It then proposes that Derrida’s notion of ethical mourning, outlined most clearly in his lecture ‘Mnemosyne’ (1984), enables us to situate our emotional sympathy for survivors – who, following Derrida’s lecture, are maintained as permanently exterior and inaccessible to us – in our very inability or failure to comprehend or locate the origin of their Chernobyl traumas. The third and final chapter analyses the third trauma of Chernobyl: the psychological and physiological effects of the disaster on second-generation inhabitants living near the Exclusion Zone erected around the evacuated, cordoned-off and still-radioactive Chernobyl region. These second-generation experiences of living near a sealed-away source of intense radiation are reconstructed in literature and videogaming: in Darragh McKeon’s novel All That Is Solid Melts Into Air (2014), Hamid Ismailov’s novel The Dead Lake (2014) and the videogame S.T.A.L.K.E.R: Shadow of Chernobyl (2007), developed by the company GSC Game World. The analysis of these texts is informed by Nicolas Abraham and Maria Torok’s psychoanalytic theory of the intergenerational phantom: the muteness of a generation’s history which returns to haunt the succeeding generations. This chapter will explore the psychological effects upon second-generation Chernobyl survivors, which result from these survivors’ incorporation or unconscious interiorisation of their parents’ psychologically repressed traumatic Chernobyl experiences, by analysing reconstructions of this process in the abovementioned texts. These parental experiences, echoing the Exclusion Zone as a denied physical space, have been interred in inaccessible psychic crypts. By way of conclusion, the thesis then offers an alternative theory of reading survivors’ Chernobyl trauma. Survivors’ restaging of their Chernobyl witnessing experiences as jokes enables them to cathartically, temporarily abreact their trauma through the laughter that these jokes engender.