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CultureMachine,Vol8(2006)

CommunityandtheWorkofDeath:ThanatoOntologyinHannahArendtandJeanLucNancyDorotaGlowacka

Yourdeathandourdeath:Aretwodifferentdeaths.Yourdeathisastrongdeath,Tearingintopieces.YourdeathinthegrayingfieldsSoakedinsweatandblood.Yourdeathisfrombulletsdeath,Foracause,forfatherland.OurdeathisastupiddeathInattics,inacellar.OurdeathgetsuslikedogsFromaroundthecorner.Yourdeathisasimpledeath,Human,notsohard.Ourdeathisagarbagedeath,Jewish,stinkingdeath.2(WladyslawSzlengel,aPolishJewishpoet,murderedintheWarsawGhettoin1943,'TwoDeaths')

Commun?CommeunC'esttoutcommeFairecommesiC'taitcommeun(MichelDeguy,'AideMmoire')

'Whyistheideaofcommunitysopowerfulthatitispossibleforitsmemberstowillinglydieforsuchlimitedimaginings?'(Anderson,1983:7)Theanthropologist'sansweristhattheWesternconceptionofcommunityhasbeenfoundedonthemythicalbondofdeathbetweenitsmembers,whoidentifythemselvesassubjectsthroughtheapologyofthedeadheroes.Yetisnotthisendlessrecitationofprosopopeia,whichservesastheselfidentificatoryapparatusparexcellence,alsothemostdeadlymechanismofexclusion?Whosevoiceshavebeenforeclosedintheselfaddressedmovementoftheepitaph?Indeed,who,inturn,willhavetosufferadeaththatisabsolute,whosenegativitywillnotbesublatedintothegoodofcommunalbelonging,sothatcommunitycanperpetuateitself?'Twodifferentdeaths':itisthe'they'whowillperish,withoutmemoryandwithoutaremainder,sothatthe'we'canbeendlesslyresurrectedandbloodcancontinuetoflowintheveinsofthecommunalbody,theveinsnowdistendedbythepathosofthisrecitation.ThequestionIwouldliketoaskinthispaperiswhethertherecanbethethinkingofcommunitythatinterruptsthissanguinarylogic.

AcollectivitythatprojectsitselfasunifiedpresencehasbeenthepredominantfigureofcommunityintheWest.Suchcommunityrevealsitselfinthesplendoroffullpresence,'presencetoself,withoutflawandwithoutanyoutside'(Nancy,2001:152003a:24),throughtheretellingofitsfoundationalmyth.Byinfinitely(self)communicatingthestoryofitsinauguration,communityensuresitsowntranscendenceandimmortality.ForJeanLucNancy,thisimmanentfigureofcommunityhasimpededthe'true'thinkingofcommunityasbeingtogetherofhumans.

Twelveyearsafterwritinghisseminalessay'TheInoperativeCommunity',Nancycontendsthat'thisearthisanythingbutasharingofhumanityitisaworldlackinginworld'(2000:xiii).InBeingSingularPlural(1996),NancyreturnstoHeidegger'sdiscussionofMitsein(Beingwith)inBeingandTime,inordertoarticulateanontologicalfoundationofbeingtogetherorbeingincommonandthustomoveawayfromthehomogenizingidiomofcommunity.

DepartingfromHeidegger'shabitofseparatingthepoliticalandthephilosophical,however,Nancysituateshisanalysisinthecontextofglobalethnicconflicts,thelistofwhichheenumeratesinthe'Preface',3andto

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whichhereturns,towardtheendofthebook,in'EulogyfortheMle(forSarajevo,March1993)'.ThefactthatNancyhasextendedhisreflectiononthemodesofbeingtogethertoincludedifferentglobalareasofconflictindicatesthatheisnowseekingtorethink'community'inaperspectivethatisnolongerconfinedtotheproblematicofspecificallyWesternsubjectivity.

ThisallowsmetoaddtoNancy's'necessarilyincomplete'listthenameofanothercommunityinconflict:thePolishJewishcommunity,andtoconsider,verybriefly,thetragicfactofthedisappearanceofthatcommunityduringtheeventsoftheHolocaustandinitsaftermath.WithinaNanceanproblematic,itispossibletoarguethatthehistoryofthiscommunityinPoland,whichhasbeendisastroustotheextentthatitisnowvirtuallyextinct,isrelated,asinSarajevo,toafailureofthinkingcommunityasBeingwith.WhatIwouldliketobringoutofNancy'sdiscussion,drawingonthePolishexampleinparticular,isthatrethinkingcommunityasbeingincommonnecessitatestheinterruptionofthemythofcommunaldeathbydeathunderstoodaswhatIwouldreferto,contraHeidegger,as'dyingwith'or'Beingincommontowardsdeath'.AlthoughNancyhimselfisreluctanttostepoutsidetheontologicalhorizonasdelineatedbyDasein'sencounterwithdeathandwouldthusrefrainfromsuchformulations,itiswhenhereflectsondeath(intheclosingsectionofhisessay'OfBeingSingularPlural'inBeingSingularPlural),aswellasinhisanalysisofthe'forbidden'representationsofHolocaustdeathinAufonddesimages(2003b),thathefindsHeidegger'sprojecttobelacking(ensufferance).Thisleadsmetoahypothesis,partlyinspiredbyMauriceBlanchot'sresponsetoNancyinTheUnavowableCommunity(1983),thatthefailureofexperiencingthemeaningofdeathas'dyingwith'istantamounttotheimpossibilityof'Beingwith'.Inthepastandinthepresent,thisfailurehasculminatedinactsofmurderous,genocidalhatred,thatis,inattemptstoeraseacollectivity'spropername,anditissignificantthatmanyofthepropernamesonNancy'slistfallunderthe1948UnitedNations'definitionofthegenocideas'actscommittedwithintenttodestroy,inwholeorinpart,anational,ethnic,racialorreligiousgroup'.4

ThePolishnationalnarrativehasbeenforcefullystructuredbycommunalidentificationintermsoftheworkofdeath,resultinginamythicalconstructionfromwhichthedeathofthosewhoareperceivedasothermustbeexcluded.ItisimportanttounderscorethatthehistoryofPolishJewishrelationshasneverbeenmarredbyviolenceofgenocidalproportionsonthepartoftheethnicPoles.Iwillargueneverthelessthatwhatthishistorydisclosesisafundamentalfailuretoproducemodesofcohabitationgroundedinontologicalbeingincommon.AsbecametragicallyapparentduringtheHolocaustandinitsaftermath,Poles'disidentificationwiththeirJewishneighborsledtoanoverallpostureofindifferencetoward(andinsomecasesdirectcomplicityin)theirmurder.Again,Iwillcontendthatthisfailureof'Beingwith'inturnrevealsaforeclosureof'dyingwith'inthePolishmodeofcommunalbelonging,thatis,aviolentexpropriationoftheJewishdeath.

Atthisfraughthistoricaljunctureofontologyandpolitics,IfinditfruitfultoengageNancy'sforaysintothethinkingofdeathandthecommunitywithHannahArendt'sreflectiononthepoliticalandsocialspace.In'TheNaziMyth'(1989),whichNancycoauthoredwithLacoueLabarthe,Arendt'sdefinitionofideologyasaselffulfillinglogic'bywhichamovementofhistoryisexplainedasoneconsistentprocess'(TheOriginsofTotalitarianism,qtdinLacoueLabartheandNancy,1989:293)isthestartingpointfortheanalysisofthemyth.NancyandLacoueLabartheelaborateAredn'tanalysisinordertoarguethatthewilltomythicalidentification,whichsawitsperverseculminationintheexterminationofEuropeanJewsduringtheNaziera,isinextricablefromthegeneralproblematicoftheWesternmetaphysicalsubject.ItisalsointhatessaythatNancyandLacoueLabarthecondemn'thethoughtthatputsitselfdeliberately(orconfusedly,emotionally)attheserviceofanideologybehindwhichithides,orfromwhosestruggleitprofits',citingHeidegger'stenmonthinvolvementwithNationalSocialismasanexampleparexcellence.

ThisconcernwiththepotentialcomplicityofthoughtintotalitarianenterprisesseemstohavemotivatedArendt'svituperativeattackonHeideggerinheressay'WhatIsExistentialPhilosophy?'(1946).ArendtaccusesHeideggerofelevatingDaseinas'themasterofBeing',enclosedinthesolitudeofitsauthenticencounterwithdeath:'Daseincouldbetrulyitselfifitcouldpullbackfromitsbeingintheworldintoitself.Onlyatdeath,whichwilltakehimoutoftheworld,doesmanhavethecertaintyofbeinghimself'(1994:179).InArendt'sinterpretation,Daseinattainsauthenticitybyfacingthepossibilityofitsowndeathonlyatthecostofwithdrawingitselffromtheworld.Theseformulations,whichlargelyservetodistinguishHeidegger'scompromisedpoliticalstancefromKarlJaspers'scourageousengagementinpolitics,forceArendttodisregardtheproblematicofMitseininBeingandTime.Itcouldbeargued,therefore,thatArendt'scautionaryreflectiononthedisappearanceofpoliticalspaceinthecontemporaryworldexcludestheontologicaldimensionwhich,forNancy,iswhatallowsthesphereofhumanintersubjectivitytoariseinthefirstplace.Yet,whenlater,inTheHumanCondition(1958),Arendtinsistsonhumanpluralityasconstitutiveofthesocialsphere,herargumentisindebtedtoHeidegger'sontologicalelaborationofhumanexistenceasessentiallyBeingintheworldwithothers,evenifshetransformsthatanalysisradicallyatthesametime:

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Menintheplural,thatis,meninsofarastheyliveandmoveandactinthisworldcanexperiencemeaningfulnessonlybecausetheycantalkandmakesensetoeachotherandtothemselves.Thespaceofappearancecomesintobeingwhenevermenaretogetherinthemannerofspeechandaction,andthereforepredatesallformalconstitutionofthepublicrealm.(1958:95,199)

Theintersubjectivespace,which,forArendt,iswhatweknowtobe'reality',dependson'thepresenceofotherswhohaveseenandheardandwillremember'(1958:95).Here,ArendtallowsherontologicalemphasisontheconditionofhumanpluralitytocoalescewiththeGreekandRomangenealogyofthesocial:forRomans,themostpoliticalofpeople,accordingtoArendt,theword'tolive'wassynonymouswiththephrase'tobeamongmen'(interhominesesse).FortheRomans,justastheconceptofessewasonlymeaningfulinthesenseofinterhominesesse,sowas'death'comprehensibleonlyinthesenseof'toceasetobeamongmen'(interhominesessedesinere).Death,forArendt,whetherconceivedasaphilosophicalconceptoranindividualbelief,canonlybecomprehendedwithinthespaceofbothontologicallyandpoliticallyconceivedhumanplurality.

InjarringcontrasttotheRomanunderstandingofdeathisthedeathinconcentrationcamps(forArendt,boththeNazicampsandStalin'sgulags).AsshewritesinTheOriginsofTotalitarianism,'Theconcentrationcamps,bymakingdeathitselfanonymous...,robbeddeathofmeaningwhichithadalwaysbeenpossibleforittohave.Inasense,theytookawaytheindividual'sowndeath,provinghenceforthnothingbelongedtohimandhebelongedtonoone'(Arendt,1973:452italicsmine).If,forArendt,meaningobtainsintherealmofactionandspeech(vivaactiva),thatis,onthebasisofhumanplurality(1958:182),inthecamps,forthefirsttimeinhistory,meaningfuldeathwasnolongerpossible.Deprivedofthesocialdimension,ofapossibility'toactbeyondone'sowndeath'(Arendt,1973:452),deathcannotbeevencalled'death',anditbecomes'thepreparationoflivingcorpses'.Arendt'scommentondeathintheconcentrationcampsthusservesasapowerfulnegativeillustrationthatdeathisthefunctionoftheinteresseofhumanplurality

Yettosaythat'one'sindividualdeathistakenawayfromhim'isalsoaradicalchallengetoHeidegger'sconceptionofdeath,anditrevealsacrisisofthinkingdeathintermsofinalienablepossibilityforauthenticexistence.InBeingandTime,HeideggerestablishestheexistentialmeaningofdeathforDaseinasBeingtowardtheend,thatis,asDasein's'ownmost'potentialityforbeing,evenifthispotentialityissynonymouswiththeimpossibilityofeveryexistenceforDasein.Whentheindividual'belongstonoone',thatis,findshimselforherselfinthehostilespaceinwhichcommunalidentificationisnegated,whereonecannotevenclaimparticipationinthe'humancommunity',thefundamentalontologicalpossibilityofBeingtowardstheendisannihilated.5Deathintheconcentrationcamp,justlike'Jewish,stinkingdeath'intheghettodescribedbySzlengel,cannotbereappropriatedbythecommunitysincethereisnocommunitythatwouldbewillingtoclaimit,andneithercanitbeassumedinanexistentialmanner.Deathinthecamps,forArendt,isthustakenawayfromaninmateinboththeontologicalsenseits'ownmost'characterisdeniedthevictimandinthepoliticalsense:disassociatedfromthewebofhumanrelations,itceasestobedeathaltogether.

Arendt'scommentsontheroleofdeathinthecommunityandonthedissolutionofthephilosophicalconceptionsofdeathintheconcentrationcampsseemtoanticipateNancy'sideasondeathandthecommunity,especiallyifweconsiderthelatterinthecontextofhispassionatereflectionontheethniccleansingintheBalkans.Here,again,onemustrecallthatitisArendtwho,inheressay'TheDeclineoftheNationStateandtheEndoftheRightsofMan'(inTheOriginsofTotalitarianism)forthefirsttimedrawsattentiontothosepoliticallyvolatilespotsinthe'Europeancommunityofnations'thatwouldlaterbecomethetheatersofbloodyethnicconflicts.Reflectingonthecorrelationbetweennationalismandtotalitarianism,Arendtpressesthequestionaboutmultiethnicnationalcommunities,whichwereartificiallycarvedoutbythePeaceTreatyofVersailles,andinwhichdifferent'propernames',circumscribedbyoftenconflictingpoliticalstakes,weremonstrouslylumpedtogether.ArendtreflectsonwhatshebelievestohavebeenthecolossalfailureoftheVersaillesandminoritytreatiesof19181919,andontheplightofthemillionsofstatelessandminoritypeoplewho,asaresultofthis'disastrousexperiment'(1973:270),hadlostapoliticalguaranteeoftheirsupposedlyinalienablehumanrightsandthussuddenlyfoundthemselvesasifoutsidethepaleofhumanityaltogether.AsNancy'slistofbloodiedpropernamesdramaticallymanifests,afterWorldWarII,theprecariousconditionofthestatelesspeopleandoftheethnicminoritiesinEuropeonlybecameaggravated,andtoday,thequestionnotonlyremainsurgentbutalsohasbecomepressingontheglobalscale.6

In'TheNaziMyth',NancyandLacoueLabartheaugmentArendt'sanalysisbyidentifyingthecorrelationbetweentheflourishingofthetotalizingcommunitarianmythsandthemetaphysicallogicofsubjectiveidentification.Towardtheendofthe18thcenturyandthroughoutthemostofthe19thcentury,ofallthenascentEuropeannationstates,Germanyinparticularsufferedfromthedramaofidentity,orratherfrom

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'thevertigooftheabsenceofidentity(1989:299),lackingalanguagetocallitsownorrepresentative,distinctlyGermanworksofart.TheGermanmyth,whichwouldlaterdevelopintotheracistAryanmyth,thusbecameanidentificatoryinstrumentparexcellence,throughwhichGermanyfashioneditselfastheunifiedsubjectofhistory,aGemeinschaft[community]inwhichanindividualandapeoplearefusedtogether.Suchanabsolutenationaltyperequiredanantithesisinordertosecureitsboundaries,andtheGermansfounditinthe'formless'figureoftheJew.BasedonNancy'sandLacoueLabarthe'sanalysisin'TheNaziMyth',wecanconcludethatthemythofthecommunityisparticularlyforcefulwhenacollectivity'ssenseofpositiveidentityisthreatened.

Nancy'sandLacoueLabarthe'saccountofGermany'sprewarhistoryseemsparticularlyrelevanttoexaminingPolishcollectiveidentity,althoughitmustnotbeoverlookedthatthePolishmythneveryieldedaNaziexterminationistmindset.Throughoutthe19thcenturyupuntil1918,PolanddidnotexistonthemapofEurope,andtheideaofthePolishnation,asexpressedandreinforcedinPolishromanticliterature,functionedasacompensatoryprojectionandastrategyforculturalsurvival.ThePolishmyth,consolidatedbythetoposofethnicallyhomogenousfatherland,projectedtheantitypeofthe'wanderingJew',anentityperenniallywithoutacountry.Polishromanticliteraturebecamethescenewherethemythwasendlesslyrecited,thetransmissionofmemoryofheroicbattles'tillthelastdropofblood'infusedwithstrongreligioussentiments.Thereferencetothegiftofone's'blood'thusconjoinedthepatriotictoposoffightingagainsttheoppressorwiththereligiousreferencetothespiltbloodofChrist.Itisinthissensethat,inthePolishmyth,theheroicredemptiveritualwasgraftedontotheChristianmythofsalvationhencefrequentreferences,inRomanticliteratureinparticular,toPolandas'theChristofnations'.

IntheRomanticepicDziady(TheForefathers'Eve),byPolishnationalbardAdamMickiewicz,themaincharacter,whotakespartintherisingagainsttheRussiantsar,proclaims,'IandtheFatherlandareone/MynameisMillionbecauseformillionsIloveandIsuffer.'7Thespilledbloodandthemartyredbodyarethemortarthatbindstheimmanentcommunitywhenthebodypolitichasbeenslaughtered.ItreassuresitselfofitscontinuedexistencebyincessantlyreimaginingitselfintheideaofPolandas(thebodyof)Christ,whichthenprovidescommonsubstanceandanimaginarygeographyinwhichthePolish(suffering)bodyisrooted.Asthemythisupheldbythecommunity'sdesiretoregainitslostgreatnessandoneness,theshatteredbodyofthecommunitymustbereassembledinthemirrorthatreflectsbacktoittheimagesofitsheroes'death:thesacrificialdeathofGodisreenactedthroughthedeathandresurrectionofthehero,thusofferinghopeofeternalrebirth.

Intheabsenceofstatehood,whichwouldguaranteeitspoliticallegitimacy,thePolishphantasmofnationalidentitywasupheldinthestringofnationaluprisings,whosestakes,consideringthevastlyunequalbalanceofmilitarypower,weremostlysymbolicratherthandefinedintermsofthepossibilityofactualpoliticalgain.Theuprisingsofthe19thcentury(especiallytheNovemberRisingin1830,the1946Insurrection,andtheJanuaryRisingin1863)consolidatedthemartyrologicalmythofthePolishnationalcommunity,substitutingitforthenonexistentpoliticalentity.In1918,afterPolandhadgainedindependence(onconditionsimposedbythePeaceTreatyofVersailles),themyth,centeredupontheglorificationofdeadPolishheroes,continuedtoshapethesocialandpoliticallandscape.ItisnotwithoutrelevancetorecallthatPolandafterVersaillesisinthecenterofArendt'sdiscussionoftheplightofminoritiesintheartificiallycarvedpostWorldWarInationalterritories.ItisbeyondthescopeofthispapertoinvestigatetherelationsbetweenthesalienceofthebeautifulmythofPolishheroicdeathandtherealityofthediscriminatorypoliciesofthenationalistgovernmentintheinterwarPoland,which,throughoutthe1930's,sawtherapidcurtailmentofminorityrights,especiallyinrelationtoitslargestJewishminority.8Letusaddthat,duringWorldWarII,thePolishheroicnarrativeofnationaluprisingswasextendedtoincludethespectacularlyunsuccessfulSeptembercampaignagainsttheGermansandtheWarsawuprisinginAugust1944.Thusdeathforthesakeofthe(mortallythreatened)nationalcommunityhascontinuedits'work'asthehighestformofcommunionbetweenitsmembers,anarrativewhich,again,hasbeenperpetuatedinthePolishpostwarliterature.9Forinstance,inJerzyAndrzejewski'sWielkiTydzien[AHolyWeek],themotherofateenageboyexpressesthesentimentsof'allPolishmothers'whensheproclaimsthat'[i]nPoland,mothersmustknowthatraisingtheirsonstobehonesthumanbeings,theyarereadyingthemfordeath'(1993:160).InJanDobraczynski'sWrozwalonymdomu[Inademolishedhouse],apriestofficiatingoverthefuneraloftheresistancefighterswhodiedinthe1944uprisinginWarsaw,says:'Hewhoperishedwhilefightingforagreatcausedoesnotdie.Allthegreatcauseshavetheirbeginningintheheavenabove.Wearenotdividedfromheavenbyanunsurpassablewall.Theheavenalsotakespartinourfight'(1969:11213).

TheinsistenceonthedivinesanctificationforthePolishsacrificialbrandofpatriotismelevatesPolesaspureandinnocent.Whatsuchmartyrological,communalconceptionofloveforthemothercountryconcealsisitsviolentforeclosureofthecommunity'snonmembers.AsPolishliterarycriticMariaJanionwrites,the

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obverse,hiddensideofthePolishnationalpride,withitstendencytoelevate'saintPoles',was'asystematicbestialization,dehumanizationofothers,especiallythedehumanizationoftheJews'(TokarskaBakir,2004:7).ThiscastingoutoftheJewishotheroutsidethepaleofcommonhumanityhasbeenforcefullyreflectedinPolishattitudestowardthedeathoftheJewishneighbours.QuotingfromanethnologicalstudyofPolishattitudestowardtheJews,socialanthropologistTokarskaBakirconfirmsthat'[t]alkingaboutthedeathofaJew,Christiansalmostneversaythathe"died"butthatheperishedorkickedthebucketbecauseonlyaChristiancandie'(2004:8).10TheonlyJewishdeaththatwouldbepartlyacknowledgedinthePolishculturalimaginaryhasbeenthedeathoftheJewishfightersfromtheWarsawghettobecausethatdeathcouldbeabsorbedintothePolishChristianheroicnarrativeofWorldWarII.TheJewishnarrativesthatemergedfromtheWarsawghettouprising,suchasMarekEdelman'sTheGhettoFights,YitzakZuckerman'sChronicleoftheWarsawGhettoorCywiaLubetkin'sZagladaipowstanie[TheHolocaustandtheUprising],aswellasthedocumentsandmemoirsfromhistorianEmmanuelRingelblum'sarchiveOnegSaabbath,doemphasizetheidealof'dyingwithdignity'.AsoneofthefightersputsitinEdelman'sbook,'Weshallnotdieonourknees'(1990:30),althoughEdelmanhimselfisambivalentandevenbitterlyironicabouttheheroicidealofa'beautifuldeath'.InaninterviewwithHannaKrall,hesays:'Themajorityofusfavoredanuprising.Afterall,humanityhadagreedthatdyingwitharmswasmorebeautifulthanwithoutarms'(1992:140).

ConsideringthepotencyofthePolishheroicmyth,the'deathofthebeautifuldeath'intheHolocaustmustbeseenasdirectlyrelatedtotheerasureofthememoryofPolishJewsinpostwarPoland.11Ifdeathis'thetruth'ofthecommunitythroughwhichitsmembersunderstandtheir'place'intheworld,thedissolutionofacertainidealofdeathhasadverseeffectsonthecirculationofmeaningwithinacollective.WithinthePolishframeworkofmeaning,theJewishdeathbecameincomprehensibleandthushadtobedisavowed.AsPolishpoetCzeslawMilosz,oneofthefewPolishwriterswhoattemptedtodrawattentiontotheplightofthePolishJews,wroteinhispoem'CampodiFiori':'thosedyingalone/forgottenbytheworld/Theirtonguegrewstrangetous/likethetongueofanancientplanet'(qtdinPolonsky,1990:50).

ButratherthandrawonexamplesofPolishliteraturewithmoreovertlyantiSemiticovertones,IwouldliketobrieflyturntothetestimonyofJanKarski,aformercourierforthePolishgovernmentinexileanda'righteousamongthenations',whowasverysympathetictowardtheJewishcause.Karski'smemoirisamovingaccountoftheheroiceffortofthePolishUndergroundtostageresistancetotheGermanenemywhosemilitarypowerwasoverwhelminglysuperior.12ThedeathsmentionedinthememoiraremostlyinstancesofhonourabledeathsuchasthedeathofthemembersoftheResistancewhotookcyanidepillswhencapturedbytheGestapo.KarskidescribesatlengththecourageofPolishcivilianswhowouldaidtheResistanceinanywaypossible,withgreatrisktotheirownsafetyandoftenenduringsufferingandhardshipasaresult.Itisalsothecivilianswhoensurethatthememoryofthesacrificewillbeperpetuated,andtheykeepvigil,laywreathsandburncandlesatthesiteswherePolishsoldiersandresistancefighterswereburied.AsoneofKarski'ssuperiors,Mr.Borecki,comments:'ItisasiftheCreatorhadpurposefullyaddedtoourwoesbyfillinguswithanineradicableloveofourcountry,ourpeople,oursoil,ourfreedom'(1944:88).

In1942,JanKarskiacceptedanofferfromtheleadersofthethenrapidlyshrinkingPolishJewishcommunitytomakeaclandestinevisittotheWarsawghetto,andthentotheconcentrationcampofBelzec.Inacceptingtheoffer,Karskiriskedhislifetobearwitnesstothesufferingof'wretched,exhausted,starvingJewsthatthepitilessNazistormentedandhuntedwithinhumanvindictiveness'(1944:321).HissympathyfortheJewsstemmedfromhisawarenessthat,incontrasttohisowneffort,'forthem,therewasnohopeofvictorywhatsoever,noneofthesatisfactionthatsometimessoftenstheprospectofdeath'(1944:321).Duringhisexpeditiontotheghetto,Karskiwitnessedtheunspeakablesightsofhumanmiseryanddescribedthemingraphicdetail.Afterafewhoursintheghetto,he,whohadpreviouslywithstoodendlessdaysoftortureatthehandsoftheGestapo,wasunabletobearthesightofJewishdeathand,literally,ranawayfromthedeathlyspectacle:'ItishardtoexplainwhyIran....Iran,Ithink,simplytogetabreathofcleanairandadrinkofwater.Everythingthereseemedpollutedbydeath,thestenchofrottingcorpses,filthanddecay.Iwascarefultoavoidtouchingawallorahumanbeing'(1944:334).Hisreactiontowhathehadseeninthe'Jewishdeathcamp'(1944:339),thatis,tothespectacleofmassslaughter,wasevenmoreextreme:afterhehadwitnessedanepisodeofJewsbeingkilledinsealedwagonsfilledwithquicklime,hereturnedtoapeasant'shutandtriedtowashhimselfofthesightsodesperatelythathe'floodedthekitchen'andthenvomited,asifliterallytryingtoregurgitatetheabjectsight.Thus,althoughKarski'stestimonytotheplightoftheJewsiswellintentionedandhonourable,hisflightfromtheghettoandhissomaticreactiontothesightoftheabominableJewishdeathcouldbeinterpretedasanextremeexampleofwhatTokarskaBakirrefersto,apropostheunwillingnessinPolandtodiscussthemurderoftheJewsinJedwabnebytheirPolishneighborsin1942,as'ourrighttolookaway'(2004:19).AsHannaKrallwritesinToOutwitGod,'itisindeedeasier

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tolookattheir[Jews']deathwhentheyareshootingthanwhentheyarediggingaholeforthemselves'(1992:167).

SituatedwithintheNanceanproblematicofthecommunity,thisparamountinstanceoftheabjectionoftheOther'sdeathrevealsthatthefailureofdyingwithiscoimplicatedinthefailureofcommunaltogetherness.AccordingtoNancy,thetruthofdeathisthetruthofthecommunitythatimmortalizesitselfthroughwilltoimmanence.Communityrevealsitselfthroughdeath,wherebythedeathofitsmembersmustbetransformedintoworks,intooperativeimmortalitythatperpetuatesthelifeofthecommunity.Intheimmanentcommunity,themeaningofanindividual'slifeisfulfilledinhisorherdeath,whichisinstantlyassimilatedintothecommondeathforthesakeofthecollective.Sinceindividualdeathtransfiguredintoimmortalityiscommunity'ssupremework,itthusoccludes,asNancywrites,'whatmakesdeathirreduciblysingular'(1991:12),thatis,thefactthatnolaborofthenegativecansublatedeathintoacommonessence,insofarasitisineachinstancethedeathofasingularity.

InTheInoperativeCommunity,Nancycallsfortheundoingof'theautarkyofabsoluteimmanence'(1991:4)inordertoopenupthethinkingofthecommunitywithoutacommonessence.Suchcommunity,whichisexistingincommon,'works'onlysoastocontinuously'unwork'itssubstance.NancycreditsBatailleforfirstdiagnosing,viaNietzsche,theimpossibilityofcompleteimmanence,ofpurecollectivetotality.Evenifheneverentirelyescapedtheconceptionofcommunitythateffectuatesitselfaswork,Bataille'sperverse'tarryingwiththenegative'(Hegel,1977:15)madethethinkingofsuchclosedcommunity,inwhichdeathis'infinitefulfillmentofanimmanentlife'(Nancy,1991:13),nolonger'workable'.InemphasizingBataille'sinsistenceonrupturingcommunalessenceinordertoexposeittoalterity,NancysituatesBataillewithinaHeideggerianproblematicofBeingwith,ofcoexistentialityoutsidetheclosureofimmanentism.

InChapter26ofBeingandTime,HeideggerdiscussesthemeaningofDasein'sBeingwith[Mitsein]asanexistentialmodalityofBeingintheworldandstates,'theworldisalwaystheoneIsharewithothers.TheworldofDaseinisawithworldDaseinisessentiallyBeingwithforthesakeofOthers'(1962:155,156,160).Throughouthisanalysisofdifferentmodesofsolicitude(Frsorge)asthecharacterofBeingwith,HeideggerrefrainsfromaddressingDasein'sconcernforthedeathofanotherDasein.Thisissuewillarisemuchlater,inChapter47,aspartoftheexistentialanalyticofdeath,whichbeginswiththeobservationthatouronlyaccesstodeathisthroughtheencounterwiththedeathofothers:'DaseincanthusgainanexperienceofdeathallthemoresobecauseDaseinisessentiallyBeingwithOthers'(1962:281).Mourningandcommemorationarenowgivenasexamplesof'respectfulsolicitude'(1962:282),inwhich'thosewhoremainarestillwiththedeceased"(1962:281).Yet,sincethedeathofotherscannothaveanontologicalmeaningforDasein(itfallsoutsidethepurviewofDasein'sBeing),HeideggermustturnawayfromtheconsiderationofdeathintermsofBeingwith.Although,asamodalityofBeing,Beingtowardtheendisgroundedincare(whichisthestructureofDasein'sBeingintheworld),itisalsotheonlypossibilityforDaseinthatisnonrelational(unbezgliche,asHeideggeremphasizesthroughoutthechapter)thatis,incomportingitselfauthenticallytowarditsowndeath,Daseiniscutofffromrelationswithothers:'allBeingwithOtherswillfailuswhenourutmostpotentialityforBeingisatissue'(1962:308).ForHeidegger,itisthisnonrelationalpossibility,orrather,thepossibilitygroundedinDasein'ssolepreoccupationwiththequestionofitsownexistence,thatwillprecipitateDaseinintothepotentialityofauthenticmodesofbeingintheworldandbeingwithothers.

Inaparentheticalcommentonp.14ofTheInoperativeCommunity,Nancyremarksthat'Dasein'sbeingtowarddeathwasneverradicallyimplicatedinitsBeingwithinMitseinandthatitisthisimplicationthatremainstobethought'(1991:14).Here,NancyimplicitlyrelatesHeidegger'sfailuretothinkthroughhisownintimationofthecoessentialityofBeingwith(theontologicalpluralityoforigins)tohisillfatedinvolvementwiththeNaziregime,andtotheGermanphilosopher's'goingastraywithhisvisionofapeopleandadestinyconceivedatleastinpartasasubject'(14).Nancy'sparentheticalcommentalsoimpliesthatthe'they'(dasMan)intowhichDaseinconstantlyfleesandwhich,wemayadd,isrelatedtothethoughtofimmortalitythatonlyanimmanentcommunitycansecureis,forHeidegger,aconstanttranquilizationaboutdeaththat'doesnotpermituscourageforanxietyinthefaceofdeath'(Heidegger,1962:298).

ItmayappearthatDasein'ssolitudeinthefaceofdeathisirreconcilablewithHeidegger'spriorcontentionthatDaseinisinsofarasitisBeingwith.InhisintroductiontoTheInoperativeCommunity,ChristopherFynskargues,however,thatwhatthusseemstobeahiatusinHeidegger'sontologicalenquiryintothemeaningofBeing,oncloserreadingyieldsaninsightthattheopeningontodeaththroughthecoexistentialexposuretotheother'sdeathisalreadyimplicitinHeidegger'sownanalysis.Thedeathoftheotheriswhatdrawsthesubjectoutofitself,whatopensituptoBeing,sinceBeingcanonlybeunderstoodasalwaysalreadythemultiplicityoffinitudes.13Yet,forNancy,exactlybecausethecooriginarityofMitseinandDaseinisimpliedbutthenforeclosedinHeidegger'sanalysis,andthisforeclosurehasapoliticaldimension,

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theproblematicofdeathwouldhavetobeapointofentryfromwhichtoreorientontologytowardthinkingthecoexistentialityofBeingwith.

IfwerecallArendt'sinsightthatdeathinconcentrationcampscomplicatesorperhapsputsundererasureHeidegger'sexistentialelucidationofdeath,itisindeedimperativeinthiscontexttoattendtothecommentsonthecampsinNancy'sowntexts.InabriefendnoteinTheInoperativeCommunity,Nancycontendsthatthearchiessential'resistanceofthecommunityfindsitshighestexpressioninthelimitexperienceoftheconcentrationcamp'(1991:158,n.31),andheoffersanexampleofthecommunityofcampinmatesasdescribedbyRobertAntelmeinL'espcehumaine.Antelme,aFrenchresistancefighterandthesurvivorofBuchenwald,Gandersheim,andDachauconcentrationcamps,writes:'ThedeadmanisstrongerthantheSS.TheSScannotpursueone'sfriendintodeath.Hetouchesalimit.Therearemomentswhenonecouldkilloneself,ifonlytoforcetheSStorunupagainstthelimitofthedeadobjectonehasbecome'(quotedinNancy,1991:159).ForbothNancyandAntelme,thelimitexperienceofthecampsallowssingularitytocometotheforeorrather,thesingularityoftheinmate'sdeathrevealsthecommunityofinmates'forceofresistance.Whilethisisahighlycommendableaffirmationoftheinoperativecommunity,itconcealsthefactthatevenintheNazideathcamps,justasinSzlengel'sWarsawghetto,thedeathofFrenchresistancefightersandthedeathofFrenchJews,justlikethePolishdeathandthedeathofPolishJews,were,again,'twodifferentdeaths'.Thechasmofthat'difference'annihilatedsharingandbroughtaboutaradicaldispersionofthecommunityofcampinmates.

TheinsufficientattentiontotheproblematicofdeathinthecampsseemstobeablindspotinNancy'sdiscussionofdeathandcommunity.Thisisperhapswhy,inbothTheInoperativeCommunityandBeingSingularPlural,Nancyhasremained'blind'tothepresenceoftheMuselmnnerinthecamps,namely,henevermentionstheemaciated,utterlypassivecampinmatesinthefinalstagesofexhaustion,aboutwhomPrimoLevifamouslywrotethatone'hesitatestocall[them]livingonehesitatestocalltheirdeathdeath'(90).14Yet,inhis2003bookAufonddesimages,inthechapter'Lareprsentationinterdite',NancyasifdiscoverstheMuselmnner.Inthatessay,NancyreturnstotheanalysisoftheNazimyth,thistimeinrelationtothedilemmaof'representingtheHolocaust'.HearguesthatthestartingpointofanysuchinquiryhastobethequestionaboutwhathappenedtotheverynotionofrepresentationinAuschwitzandhowitwasputintoplaythere.Nancyrelatesthespectacleofdeaththatwasunfoldinginthecampstowhathecalledalreadyin1989theimmanentistlogicoftheNazimyth.RepresentationintheformofspectaclehasadecisiveplaceintheNaziideologyandpractice,notonlyinthesenseofspectacularparadesandralliesbutalsobecausetheAryantypeisanidolatrousselfconstructioninwhichtheideaofracehasbeenmademanifestintheabsolutepresenceoftheAryanbody.TheAryanisthusanabsoluterepresentation(surreprsentation),ofwhichtheJew,devoidofnationalcultureofhisownandthusstandingforthedestructionofrepresentation,istheantitype:'Iexterminateyoubecauseyouinfectthebodyandthefaceofhumanity,becauseyourepresentitasemptied,bledofitspresence'(2003b:82).15

ThustheNaziWeltanshaaungrequiresthespectacleoftheanonymityofdeathasthewaytoruleoverdeath'snonpresenceitmustbemasteredthroughtheomnipotentgazeoftheSS.Thesingularityoftheinmate'sfaceandthesingularityofhisorherdeathiswhatthreatenstheorderfoundeduponfullpresenceyetthissingularityiscollapsedinthefigureoftheMuselmann.Thatiswhy,saysNancy,thecampasthestructureofrepresentationposits'twofacesthatcarrydeathintheireyes':theMuselmann(thefaceofthelivingdead)andtheSSofficer,whodisplaystheemblemofthedeathheadonhiscap.TheMuselmann,immuredinhimselfbythegazefromunderthedeathheademblem,isdeprivedofthepossibilityofrepresentinghimselftohimself,ofattestingtohimselfandthusofprojectinghimselfintohisownpotentialityforbeing,formeaningfulexistence.Interestingly,itisinthiscontextthatNancyquotesanothercampinmateJeanAmry'sbitterattackonHeideggerinthecamps,saysAmryinhismemoirAttheMind'sLimit,onecanbestarving,onecanbetired,onecanbesickbutneversimplybe(Nancy,2003b:90).Nancyleavesthequotewithoutfurthercommentary,buthisreflectiononthelimitcaseoftheMuselmann,howeverbelated,onceagainforcesopentheHeideggerianproblematicofdeathanditsrelationtoMitsein.Thecamps'productionofthe'unpresentable'phenomenonoftheMuselmanninthesensethathisdeathisthemurderoftheimageitself,ofthepossibilityofrepresentationwasanultimateattempttoabjectsingularitytoannihilateBeingwithbymakingdyingwithimpossible.RespondingtothephenomenonoftheMuselmanntotheontologicalandethicalchallengethathisorherdeathhasbecomerequiresthatthethinkingofdeathintheexistentialsenseofBeingtowardtheendcoimplicatesthedeathoftheother.

InhisresponsetoNancyentitledTheUnavouableCommunity(1983),MauriceBlanchotarguesthatwhatdrawstheselfoutsideofitselfandexposesittotheopennessofthecommunityisthedeathofanother(1983:21).Becausetheother(theabsoluteotherAutrui)disruptsimmanence,theformofsocialitythatistheethicalrelationbetweenthesameandtheother,thisminimalcommunity,opensupthesharingoftheradicalabsenceofcommunity.Suchcommunitycannotbeexperienced(experiencerequiresthesharingof

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something)itistheexperienceincommonoftheabsenceofexperienceassuch.Ittakesplaceintheabsenceofplace,inanonplaceof'between'.Inthatcase,howcantheabsenceofthecommunitybe'mine'?Blanchotexplainsthatthisimpossibleappropriationtakesplaceinthesamewaythatdeathis'mine'thatis,onlyinsofarasIcanneverassumeitinexperience:'howcouldtheabsenceofcommunityremainmine,unlessitbe'mine'asmydeathwouldinsistonbeingadeathwhichcanonlyruinmybelongingtoanybodyaswellasthepossibilityofanappropriationthatisalwaysmine?'(1983:131988:4).

BothdeathandtheOther,saysBlanchot,arebutdifferentnamesfortheunmasterableexterioritythatconstitutesmeonthe'inside'thustheyaretheciphersofthecommunityinthesenseofwhatNancycallsthesingularplural.Dyingwithwouldthenmeansharingthesolitudeoftheoneeventwhichisabsolutelyimpossibletoshare,anditisthisradicalsharingoftheabsenceofexperiencethatopensmeuptothesharingofcommunity.I'share'communityitbelongstomeandIbelongtoitwhileatthesametimeIwithdrawfromitintothesingularityofmymortalbodythat,ateachinstant,isindivisiblymine.Thisalsomeans,however,thatmyexposuretoanothersingularityconsistsinmyvulnerabilitytothepossibilityofanother'sdeath,inmybeingtouchedbythedeathoftheotheritiscompassion.ForNancy,compassionisthemeaningoftheinterruptedcommunity,whichisnolongercommunionbutcommunication,thecirculationofmeaningamong'us',whichinterruptsviolentformsofinterrelatedness.

Onthefinalpagesofhisessay'BeingSingularPlural',NancyreturnstothequestionofdeathinrelationtoBeingwith,asifrespondingtohisearlierparentheticalquery,inTheInoperativeComminity,abouttherelationbetweenHeidegger'sMitseinandhiselucidationofBeingtowardDeath.Nancyconcludes,'deathistheverysignatureofthe"with":thedeadarewhowearenolonger"with"'(2000:89).Everysingulardeath(andeverysingularbirth)istheabsoluteoriginofmeaningthusexposuretothedeathoftheotherratherthanspeechisthebasisofcommunication,thatis,thecirculationofmeaningamong'us'.Deathisthennolongerunderstoodastheabsolutemeaningofimmanence,whichcontinuestoaffirmitselfthroughthelabourofthenegative,butitisthebasisofcommunication(ratherthancommunion)inbeingtogether.Nancywrites,'IfBeingwithisindeedcoessentialtoBeing[]thisownmostpossibility[death]iscoessentiallyapossibilityofthewithandasthewith.Mydeathisone"ownmost"copossibilityoftheotherexistences'ownpossibility'(2000:9091).Deathis'my'ownmostpossibilityinsofarasitisalwaysalreadyacopossibility,returnedtothesingularplural,totheminenessthatisalwaysotherandthat'occursintheconcurrentrealityofbeingeachtimewith'(2000:97italicsintheoriginal).

DeathisthelimitofBeingwith,yetitisthelimitwhichisincessantlytouchedthelimitthat'unlimits'itself.16Itisinourrespectivedeathsthatweareexposedtoothersingularities,inwhichwereachoneanotheracrosstheintraversiblethreshold.Here,thefigureofthethresholdsignifiessimultaneouslypassingandpasdepassage,astep(not)beyond(pasaudel),torecallanotheroneofMauriceBlanchot'sformulations.ThisiswhyitisfromthislimitthatthethinkingofBeingwith,thethinkingofcommunity'sopenness,mustproceed:fromthehyphenthatstandsforthespacingastheabsolutesingularityofmydeathbutalsofortheabsolutemomentofexposuretoanothersingularity.

InBeingSingularPlural,gesturingtowardAgamben'sdiscussionofbarelifeinHomoSacer,Nancyarguesthatstrippingbarethesocialtoitsontologicalfoundationinthe'with'isimperativebecausethesingularityofthehumanmustbevaluedinitselfratherthanasafunctionofitsparticipationinacollectivity.WhatIhavearguedhereisthatthisemphasisonthevalueofthesingularmustbecoextensivewithinsistingonthevalueofeachsingulardeath.Suchunderstandingofdeathresiststheviewthatdeathcanonlybecommunicableintheformofcommunalbelonging,asithasbeensymbolizedintheformofpublicmonuments,beitliterarymonumentsorsymbolicarchitecturallandmarkssuchascenotaphs.IncountriessuchasPolandandUkraine,forinstance,thesemajesticmonuments,usuallysituatedinthecenterofthecityortown,havehadtheirshamefulcorrelateintheoftenunmarkedsitesofmassexecutionofJews.17AsNancyconfirms,'withinunitarycommunity(lacommunautune)thereisnothingbutdeathandnotthesortofdeathfoundinthecemeterywhichistheplaceofspacingordistinctness,butthedeathfoundintheashesofcrematoriaovensorintheaccumulationofcharnelhouses'(2000:154).Yetdeathasdyingwithistheoppositeofmurderbecauseitiscoextensivewiththeinoperativeexistingwith(2000:92).Existingincommon,inwhichcommunalsubstanceiscontinuouslyexploded,ispredicatedontheinterruptionofferedbythesingulardeath,thedeathwhich,asexposuretotheother,isalsointheplural.Thissingularitydisruptsmurderousviolencethatalwaystargetstheotherbecausethedeaththatisrevealedinthedeathofothersquaotherscannotbetransformedintoworks.Thisexposureisexposuretodeaththatisnolongermydeath'butsomeoneelse's[theneighbor's?],whoselivingandclosestpresenceisalreadyaneternalandunbearableabsence'(Blanchot,1983,qtdinNancy,1991:61italicsmine).

InPoland,forthemostpart,theJewishdeathhasbeenquitebearablebecauseithasbeendisavowed(ratherthanencounteredasunavowable).AlreadyinTheInoperativeCommunity,Nancycontendsthatone

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mustceasethinkingdeathinthesenseoffusionalassumptionofcommunalessence(1991:14).Aswehaveseen,inthePolishcontext,theJewishdeathhaseitherbeenabjectedor,atbest,asinthecaseofthedeathoftheWarsawghettoresistancefighters,transsubstantiatedintothePolishheroicideal.18In'EulogyfortheMle',Nancyseekstoarticulatethesenseofhumancollectivitythatdepartsradicallyfromanysuchimmanentistmodelofmimeticprojectionandcompulsorypartakingofcollectivesubstance.NancysuggeststhatthefailuretofullyconsiderthinkingBeingassingularpluralmadeHeideggerunabletoconceiveofhumantogethernessintermsotherthanthoseoftheunityanddestinyofaVolk.IncontradistinctiontoaHeideggerian'people',Nancyproposestoenvisageacollectivityasamle,thatis,amixtureof'singularpluralitiesandpluralsingularities,whichwillneverbecomeafigureofrace,ofbloodofreligion[because]everyidentityisalreadyshared:divided,mixedup,distinguished,entrenched,common,substitutable,insubstitutable,withdrawn,exposed'(2000:156).Apropername(we,theFrenchwe,Germanswe,Poles)isthe'idiomoftheidiolect[idosmie]'whoseidiocy(etymologically:meaninglessness)mustberesisted.InNaziGermany,butalso,atthetime,inRomanDmowski'sPoland,Ptain'sFranceorMackenzieKing'sCanada,idosmiewasinseparablefromthedenialofmeaningtotheother,whichexpresseditselfinanefarious'antismie'ofantiSemitism.'Mle',however,breaksapartthemythicunityofthepropername.

Asmentionedbefore,whatpromptedthewritingofBeingSingularPluralweretheinstancesofviolent,murderousdeathindifferentglobaltheatersofethnicandreligiousconflict.The'destructiverage'(20)thathasravagedtheseplacesstemsfromthe'mad'desiretofixtheoriginasthecommonessence.Therefusaltoacknowledgethepluralityoforiginshasbecomesynonymouswiththethirstformurder,and,asNancycautions,ithasinevitablyended'inthemassacre,themassgrave,massiveandtechnologicalexecution,thebookkeepingofthecamps'(2000:21).ThisiswhyNancyurgesustorethinkcommunityasBeingincommon,andin'EulogyfortheMle',herepeatsthisinjunctionspecificallyinthecontextofhybridorwhatIwouldliketocall'hyphenated'communities.Thesearethecollectivitiesthatcallformultipleethnic,religious,andnationalallegiances,andinonewayoranother,allcommunitiesdoso.

'EulogyfortheMle'isapassionatepleatotransformthehyphen(inthephrasessuchasPolishJewishorSerboCroatian),hithertothemarkofapainfulandalienatingfractureinselfidentity,intothehyphenofBeingwith(thehyphenthat,tellingly,Heidegger'sGermandoesnotrequire).Thecohabitingofsingularentitiesinthemultiethnic'mosaic'istheirdispositionanddislocationalongthesemanticallyvoidbridgeofthehyphenasthespacingofsingularitiesintheirpluralbeing.Thefaultlineofthehyphen,themarkofdehiscenceofcommunalhypostasisthusbecomes,asNancywillremarkinLaCommunautaffronte,apossibilityofconfrontationthatresistsdestructionitisthemarkofthestrangenessthat'exposesustothesomber,radiatingdispersalofourownfutureandofourownfissure(2001:192003a:25).Thus,the'passage'ofthehyphen(thepasdepassagetowhichNancyalsorefersasmilieu,themiddleplace,whichis'theverypassageofsharingandcrossing'2000:94)mustberedescribedas'theintersticeofintimacy'thatallowsustosay'we'otherwise,insteadofwhatithasoftenbeeninrecenttimesthesharpedgeofthebarbedwireor,atbest,theimpassablegulfofculturaldifference.Thehyphen,astheinscriptionofthe'with',laceratesthepurityofanyidentityanddissolvesessence,markingeverysingularityasbeingof'mixedblood'(Nancy,2000:147).Itdoessobymakingimpossiblethepurityofbloodthatfixesupthefigureofthebodytheidenticalandauthenticbodytostandforipseitycloseduponitself.Thehyphenjarstheworkingsoftheforcesoffantasy,exclusionandviolencethatlieattheoriginofanymythofpurity,reorientingcommunitytowardthealwaysalreadydispersedcoipseity,'theoriginarysharingthatneveris'(2000:156).

ReflectingonthedisasterofPolishJewishrelationsinthe20thcentury,Ihaveconcludedthatrethinkingtheexigencyofthecommunitytoday,asNancyproposesinBeingSingularPlural,onthebasisofthecoessentialityofBeingwith,mustconsider,perhapsevenstartwith,rearticulatingdeathandthecommunityintermsofdyingwith(Beingincommontowardsdeath).Dyingwithisthemostuniquerelation,anonrelationalandnonrepresentablerelation.Itisarelationofhavingtheabsenceofrelationincommon,aformofBeingincommonthatisthemostradicaldislocationofthecommonbeing.AsNancyclearlydemonstrates,asingularitywithoutothersingularitiesisanimpossibilityinthatcase,dyingwhichisineachcasesingularlymine,isalwaysalreadyintheplural.Itiswhatweshareabsolutely(nouspartageonslamort)(wealldie)andwhatdividesusabsolutely(lamortnouspartage)(Icanneverexperiencethedeathoftheother).Indying,asinBeingwith,weare'alike'butwecanneverbethesame.Thesenseofbelonging(appartenance)isthusthefunctionoftheradicalseparationofsingularities,oftheirspacing/sharing.AsChristopherFynskalsonotesinhis'Forward'toTheInoperativeCommunity,theimpossiblecoexperienceofdeathistheparamountarticulationofthesingularbeingsas'thearticulationofthebetweenthatjoinsthem'(1991:xxiv).

Onemightobjectwhether,indiscussingthe(tenuous)futureofhyphenatedcommunitiessuchas'thePolish

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Jewish'communityinPoland,oneshouldnotfocusonbirthratherthandeathastheforcethatfosterspositivegrowthofthehybridsocialandpoliticalspace,andhererecoursetoArendtisagaininstructive.InTheHumanCondition,Arendtclaimsthatitisnatalityratherthanmortalitythatshouldbeembracedasthecentralcategoryofthesocial.PerhapsinanotherattempttodistanceherselffromHeidegger'sexistentialanalyticofdeath,emblematicofsolitaryexistence,Arendtarguesthatbirth,notdeath,isthefigureinwhichhumancommunityis'ontologicallyrooted'(1958:9,247).Natality,astheforceandthepromiseofthenew,istheconditionofpossibilityofcommunity'smovingforwardintothefuture.Thisisavalidandevennecessarydirectionforfutureinvestigationforthetimebeing,however,thefragilePolishJewishcommunalspace,justlikethecommunalspaceofotherhybridethnicunitsnamedbyNancy,includingthoseinRwandaandBosnia,isbeingforgedoutofthepastmarredbyoftenhorrendousactsofmurder,thekindsofdeaththat,likedeathinconcentrationcamps,placesinjeopardytheveryessenceofhumanexistenceasBeingwith.Thisiswhywehavetorethinkdeathfirst,theconclusionthatNancyhimselfseemstoarriveat,whenhisreadingofHeidegger'sMitseinleadshiminevitablytothediscussionofdeath.

Myquestion,asprecipitatedbyathanatoontologicalencounterbetweenArendtandNancyonthequestionofthecommunity,hasbeenhowtothinkdeathinthesingularplural.Ihaveargued,viaNancy,thatitisonlyinthesingularpluralthatdeathcanbe'thought'assuchinthefirstplace.Nancy'sexamplesofethnicconflicts,andmyexampleoftheimpossiblePolishJewishcommunity,revealtheimmanentistcommunitarianlogicthatlaborstoexcludetheontologicalpriorityof'dyingwith'.Arendtremindsusthatthemeaningofdeathis'toceasetobeamongmen'becausethemeaningoflifeistobewithmen.WhatIhaveargued,however,isthatitisalsonecessarytoreversethatstatement:closingoneselftothemeaningofdeathas'dyingwith'oftenmakes'livingwith'impossible,sealingtheopenenesswithinwhichwecoappearandthus,oftenliterally,eliminatingthosewithwhomwecoappear.

Aswehavenoted,inPoland,theJewishdeathhasneverbeen'unbearable'ithasbeengrantednomourning,nosorrow,andnopride.PolishJewshavebeenexcludedfromthePolishcommunityofthedeadbecausetheirdeathwasa'shameful',abjectdeath.Iwouldpostulatethat,inordertospeakofthepossibilityofthePolishJewishcommunity,theJewishdeathwouldhavetobereimagined,indeed,reexperiencedintermsofdyingwith,sothatitsabsencecanbesharedandthereforebecomemeaningful.19

Toconclude,letmeofferarecentpoeticgestureofopeninguptowardthefutureofsuchrethinking,byPolishpoetTadeuszRzewicz:

freighttrainscattlecarsthecolourofliverandbloodcanyouhearthiscryforonesipforonesipofwaterallofhumanitycryingforonesipofbanalwater

.thistrainwillnotdepartfrommymemory.(2001:5)

Notes

1Theterm'thanatoontology'appearsparentheticallyinJosephSuglia'spaper'TheCommunicationoftheImpossible'(2001:50).

2ForanotherstrikingexampleoftheexclusionarypoliticsofdeaththatjuxtaposesheroicgentiledeathandlowlyJewishdeath,seealsoSimonWiesenthal'sTheSunflower(1998:1415).

3AtthetimeofwritingBeingSingularPlural,Nancy'slistofpropernamesthatdescribethetheaterof'bloodyconflictsamongidentities',includes:

BosniaHerzogovina,Chechnya,Rwanda,BosnianSerbs,Tutsis,Hutus,TamilTigers,KrainaSerbs,Casamance,Chiapas,IslamicJihad,Bangladesh,theSecretArmyfortheLiberationof

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Armenia,Hamas,Kazakhstan,KhamersRouge,ETAmilitia,Kurds(UPK/PDK),Montataire,theMovementforSelfdetermination,Somalia,Chicanos,Shiites,FNLCCanalHistorique,Liberia,GivatHagadan,Nigeria,theLeagueoftheNorth,Afghanistan,Indonesia,Sikhs,Haiti,RomagypsiesofSlovenia,Taiwan,Burma,PLO,Iraq,IslamicFrontSalvation,ShiningPath,VaulxenVelins,Neuhof.(2000:xii).

4ConventiononthePreventionandPunishmentoftheCrimeofGenocide,http://www.hrweb.org/legal/genocide.html.AccessedonDecember14,2005.

5Forthediscussionoftheconcentrationcampasthenewpoliticalparadigm,inrelationtoArendt'sreflectiononthecollapseofthetoposofhumanrightsandtheemergenceoftherefugeefigureasemblematicofthenewworldorder,seeGiorgioAgamben'sHomoSacer,especiallychapter'TheCampastheNomosofthePolitical'(1998:16680).Forthediscussionof'thedeathofthebeautifuldeath'inthecampsseechapter'MeditationsonMetaphysics',inTheodorAdorno'sNegativeDialectics(1973:36173).

6Thisincludes,atthetimeofwritingthisessayinDecember2005,recentquestionsaboutthestatusofethnicminorities,ofArabdescentinparticular,incountriessuchasFranceandAustralia,whichhavesurfacedontheoccasionoftheethnicriotsinthesuburbsofParisandonthebeachsidesuburbsinSydney.

7AlltranslationsfromPolisharemineunlessindicatedotherwise.Oneshouldnote,ofcourse,thecounterpresenceofthe'antimartyrological'traditioninPolishliterature,fromtheRomanticpoetCyprianNorwid'spolemicwithMickiewicz,tothewritingsofexpatriateWitoldGombrowicz(especiallyinhissatiricalnovelsFerdydurkeandTransAtlantic).SeealsoMariaJanion'sDoEuropytak,alerazemznaszymiumarlymi.[ToEuropeyes,buttogetherwithourdead].

8In1934,thePolishgovernmentunilaterallywithdrewfromtheprovisionsoftheminoritytreaties.

9InhisintroductiontoJanNowak'sCourierfromWarsaw(1982),ZbigniewBrzezinskiestablishesacontinuitybetweentheWarsawuprisingin1944andthelonghistoryofnationaluprisingsagainsttheforeignoppressor.Further,BrzezinskijoinstogethertheeventsofWWIIandthestruggleagainstthecommunistregime:therootsoftheSolidarityspringfromtheunityofthePolishpeopleforgedduringtheseheroicmomentsofPolishhistory(Nowak,1982:14).IwouldliketothankAlexandraRahrfordrawingmyattentiontoNowak'smemoir.

10InPolish,theword'died'canbetranslatedas'umarl',ifitreferestothedeathofahumanbeing,or'zdechl'inrelationtothedeathofananimal.Tosay'zdechl'aboutahumanbeingishighlyderogatory.

11ThemostcommonexplanationgivenbyhistoriansfortheerasureoftheJewishmemoryinpostwarPolandistheantiZionistagendaoftheSovietcontrolledPolishcommunistgovernment.

12JanKarski'ssympathyfortheJewishcauseisevenmoreobviousinhisinterviewwithClaudeLanzmann,includedinLanzmann's1985documentaryShoah.

13Foranextendedversionofthisargument,seeChristopherFynsk,'TheSelfanditsWitnessOnHeidegger'sBeingandTime'(1982).

14ForthediscussionoftheinvisibilityoftheMuselmann,seeGiorgioAgamben'sRemnantsofAuschwitz,chapter'TheMuselmann'.

15Translationmine.

16Ihaveborrowedtheterm'unlimitation'fromNancy'sdiscussionoftheKantianproblematicofpresentationinhisessay'TheSublimeOffering'(1993).Nancy,inturndrawsonKant'snotionofdieUnbegrenztheit.

17See,forinstance,SlawomirKapralski,'BattlefieldsofMemory:LandscapeandIdentityinPolishJewishRelations'(2001).

18Anotherexampleofsucha'conversion'isthepopularityofthelegendofJanuszKorczak,aheroicdoctoranddirectoroftheJewishorphanageintheghetto,whochosetofollowhiswardstothegaschambersinTreblinka.ThestorywaspopularizedbyAndrzejWajda,inhisfilmKorczak(1990).

19ItisnotwithoutsignificancethattheforgettingofJewishdeath(andthusofJewishlife)inpostwarPolandwasoccurringinthecontextoftheatrociouscommunistexperimentinthatcountry,whichhaddisastrousconsequencesformanyindividuallives.Theeventsof1968inEasternEuropewereofavery

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differentnaturethanthoseof1968inFrance,thefactthatisnotlostonNancy.ThedemonstrationsandstudentprotestinPolandwerebasicallyanattempttoresisttheSovietimposedcommunistregime.YetthecorollaryoftheunrestwasawaveofantiSemiticviolencethatsweptthroughthecountryandresultedintheexodusoftheremnantoftheJewishcommunitythathadstillremainedinPolandafterWorldWarII.Perhapsitisnotacoincidencethatwhattriggeredtheeventsof1968inPolandwasthecommunistgovernment'sattempttocensordirectorKazimierzDejmek'sproductionofMickiewicz'sForefather'sEve(seediscussionabove).

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