These are at the top of my Peace Child Blog
http://peacechilddennis.blogspot.com/
Tuesday, April 3, 2007
Sunday, March 11, 2007
Liberty at Last?
Chapter 17: The Story of Ten Days
Before I write about anything else, I have to say that what Primo Levi and his friends Charles and Arthur have done in these ten days was amazing. Despite the illness impairing them, they were able to find all necessary goods needed to survive along with seven other men. They found enough food not to starve to death, they found enough water not to die from thirst, and they generated heat to warm themselves, with people around who have contagious diseases, some nearly dead. All this was done after more than a year of suffering in the concentration camps, in the case of Primo Levi. Maybe the prolonged stay actually helped him be used to the harsh conditions after the Germans left. Nevertheless, his accomplishments are unbelievable; I probably would have died in a bed shouting for food and medicine.
When Primo Levi met the two Frenchmen who would later become his friends, he “was annoyed that they should be afraid: they had not even experienced a month of the Lager, they hardy suffered from hunger yet, they were not even Jews, but they were afraid.” I found this ironical, since when Levi first entered the camps, those who had stayed a while would have thought similarly towards Levi. He would have equally been afraid and dissatisfied. I then realized this happens everywhere anytime. A person is looked down upon by those who are more experienced or skillful than him, yet he does the same to those who are less experienced or skillful than him.]
Levi also says at one point, “Today I think that if for no other reason than that an Auschwitz existed, no one in our age should speak of Providence.” He basically doubts God’s existence. Although this is contrary to my belief, it is understandable that he has such a view, because the conditions he has went through basically dehumanized him, and they were the worst that a human could ever be in. Likewise, the Hebrews under the control of the Egyptians suffered similar atrocities, and they sometimes doubted God. I wonder if Levi believed in God after he returned to normal life.
Lastly, I think a sentence near the end of the chapter expresses one of the themes portrayed by the book: “A movement of a finger could cause the destruction of the entire camp, could annihilate thousands of men; while the sum total of all our efforts and exertions would not be sufficient to prolong by one minute the life of even one of us.” The Nazis had complete control of the prisoners in the camps (including the Jews), and could kill them at will. The prisoners, on the other hand, could barely do anything to threaten the Germans. As seen in the last chapter, the destruction of a crematorium by a prisoner resulted in the complete destruction by the Germans of the dignity of the prisoners. It is unbelievable and absurd that a group of people can treat another group of people, just as equal as they are, in such a degrading and cruel manner. Yet the Holocaust actually happened, and humans today could only and should make sure nothing like it ever happens again.
Before I write about anything else, I have to say that what Primo Levi and his friends Charles and Arthur have done in these ten days was amazing. Despite the illness impairing them, they were able to find all necessary goods needed to survive along with seven other men. They found enough food not to starve to death, they found enough water not to die from thirst, and they generated heat to warm themselves, with people around who have contagious diseases, some nearly dead. All this was done after more than a year of suffering in the concentration camps, in the case of Primo Levi. Maybe the prolonged stay actually helped him be used to the harsh conditions after the Germans left. Nevertheless, his accomplishments are unbelievable; I probably would have died in a bed shouting for food and medicine.
When Primo Levi met the two Frenchmen who would later become his friends, he “was annoyed that they should be afraid: they had not even experienced a month of the Lager, they hardy suffered from hunger yet, they were not even Jews, but they were afraid.” I found this ironical, since when Levi first entered the camps, those who had stayed a while would have thought similarly towards Levi. He would have equally been afraid and dissatisfied. I then realized this happens everywhere anytime. A person is looked down upon by those who are more experienced or skillful than him, yet he does the same to those who are less experienced or skillful than him.]
Levi also says at one point, “Today I think that if for no other reason than that an Auschwitz existed, no one in our age should speak of Providence.” He basically doubts God’s existence. Although this is contrary to my belief, it is understandable that he has such a view, because the conditions he has went through basically dehumanized him, and they were the worst that a human could ever be in. Likewise, the Hebrews under the control of the Egyptians suffered similar atrocities, and they sometimes doubted God. I wonder if Levi believed in God after he returned to normal life.
Lastly, I think a sentence near the end of the chapter expresses one of the themes portrayed by the book: “A movement of a finger could cause the destruction of the entire camp, could annihilate thousands of men; while the sum total of all our efforts and exertions would not be sufficient to prolong by one minute the life of even one of us.” The Nazis had complete control of the prisoners in the camps (including the Jews), and could kill them at will. The prisoners, on the other hand, could barely do anything to threaten the Germans. As seen in the last chapter, the destruction of a crematorium by a prisoner resulted in the complete destruction by the Germans of the dignity of the prisoners. It is unbelievable and absurd that a group of people can treat another group of people, just as equal as they are, in such a degrading and cruel manner. Yet the Holocaust actually happened, and humans today could only and should make sure nothing like it ever happens again.
“The Last One”
Chapter 16: The Last One
“To destroy a man is difficult, almost as difficult as to create one: it has not been easy, nor quick, but you Germans have succeeded.”
“We lifted the menaschka on to the bunk and divided it, we satisfied the daily ragings of hunger, and now we are oppressed by shame.”
A major symbol pervades this last part of the chapter. Until now, there have been prisoners who constantly were against the Germans, and strived to keep their status as humans against the atrocity of the persecution. Despite the infinitesimal number of these people, they still kept some of the humanity of the prisoners alive, as they opposed the Nazi’s goal to deprive the prisoners of their dignity. However, “The Last One” has finally been put to death. He who committed the final “crime” against the Germans by exploding a crematorium at Birkenau was executed. This is more than just a death of a single prisoner. This death symbolizes the final destruction of the prisoners’ humanity, as the first quote above says. They have been focused in surviving rather than keeping their dignity as human beings, and gradually this it has diminished. When the last person to actively advocate this dignity was executed, the destruction of man in the camps was complete.
I could feel the guiltiness and shame Primo Levi and Alberto felt as they saw the sight and couldn’t do anything of it. They have realized that they have only concentrated on surviving, taking advantage everyday, yet they did not even think of retaining their status as equal human beings as the Germans.
It worries me that there are less people in the world today who are like “The Last One”; a vast majority of people are concerned about their wealth and prestige. I am certainly not saying I am not one of those. We all should strive to think more of what is best for human kind and promote good morality in the world.
“To destroy a man is difficult, almost as difficult as to create one: it has not been easy, nor quick, but you Germans have succeeded.”
“We lifted the menaschka on to the bunk and divided it, we satisfied the daily ragings of hunger, and now we are oppressed by shame.”
A major symbol pervades this last part of the chapter. Until now, there have been prisoners who constantly were against the Germans, and strived to keep their status as humans against the atrocity of the persecution. Despite the infinitesimal number of these people, they still kept some of the humanity of the prisoners alive, as they opposed the Nazi’s goal to deprive the prisoners of their dignity. However, “The Last One” has finally been put to death. He who committed the final “crime” against the Germans by exploding a crematorium at Birkenau was executed. This is more than just a death of a single prisoner. This death symbolizes the final destruction of the prisoners’ humanity, as the first quote above says. They have been focused in surviving rather than keeping their dignity as human beings, and gradually this it has diminished. When the last person to actively advocate this dignity was executed, the destruction of man in the camps was complete.
I could feel the guiltiness and shame Primo Levi and Alberto felt as they saw the sight and couldn’t do anything of it. They have realized that they have only concentrated on surviving, taking advantage everyday, yet they did not even think of retaining their status as equal human beings as the Germans.
It worries me that there are less people in the world today who are like “The Last One”; a vast majority of people are concerned about their wealth and prestige. I am certainly not saying I am not one of those. We all should strive to think more of what is best for human kind and promote good morality in the world.
Endless persistence until death
Chapter 15: Die drei Leute vom Labor
The description of the Germans by Primo Levi caught my attention, as he said the Russians are coming and that the end of the war is near. Levi says, “They are Germans. This way of behavior is not meditated and deliberate, but follows from their nature and from the destiny they have chosen. They could not act differently: if you wound the body of a dying man, the wound will begin to heal, even if the whole body dies within a day.”
This last phrase gave me a moment of realization. True, Germans do what they do not only because they are ordered to do so, but because it is their nature, at least according to Primo Levi. But does this only apply to Germans? In my opinion it applies to everyone, including the prisoners in the concentration camps as well as people of today. The prisoners, while being deprived of almost everything they could be happy about, they still have a small amount of hope (mentioned in Chapter 13), almost unrecognizable, that keeps many of them surviving through times of difficulty. They continue their struggle to live despite the discouragements given by the harsh environment, right until the moment they die. Similarly, we keep our hopes up even in disadvantageous situations. For example, in a sports game, even if our team is losing with a large score margin with the other team, we still hope that our team will win until the moment we lose.
The metaphor given by Levi that compares the Germans with a human body was very accurate and catching. I found it very truthful to Germans and every living being in the world, including plants, insects, and animals. It reminded me that one will continue to persist, whether consciously or unconsciously, even in hopeless situations.
The description of the Germans by Primo Levi caught my attention, as he said the Russians are coming and that the end of the war is near. Levi says, “They are Germans. This way of behavior is not meditated and deliberate, but follows from their nature and from the destiny they have chosen. They could not act differently: if you wound the body of a dying man, the wound will begin to heal, even if the whole body dies within a day.”
This last phrase gave me a moment of realization. True, Germans do what they do not only because they are ordered to do so, but because it is their nature, at least according to Primo Levi. But does this only apply to Germans? In my opinion it applies to everyone, including the prisoners in the concentration camps as well as people of today. The prisoners, while being deprived of almost everything they could be happy about, they still have a small amount of hope (mentioned in Chapter 13), almost unrecognizable, that keeps many of them surviving through times of difficulty. They continue their struggle to live despite the discouragements given by the harsh environment, right until the moment they die. Similarly, we keep our hopes up even in disadvantageous situations. For example, in a sports game, even if our team is losing with a large score margin with the other team, we still hope that our team will win until the moment we lose.
The metaphor given by Levi that compares the Germans with a human body was very accurate and catching. I found it very truthful to Germans and every living being in the world, including plants, insects, and animals. It reminded me that one will continue to persist, whether consciously or unconsciously, even in hopeless situations.
Is Kraus committing a sin?
Chapter 14: Kraus
Diligence and industry are qualities that people all over the world hold very valuable. We set honest, hard workers as role models and representatives of people with good morality. It is actually true that these kinds of people benefit the world these days with people increasingly turning deceitful and self-centered. However, does this still apply in the case of Kraus, and all other prisoners in the concentration camps, for that matter?
Kraus worked very hard and restlessly like a laborer does. “He works too much and too vigorously: he has not yet learnt our underground art of economizing on everything… He does not yet know that it is better to be beaten, because one does not normally die of blows, but one does of exhaustion… oh no, poor Kraus, his is not reasoning, it is only the stupid honesty of a small employee.” Primo Levi says that in the camps, exhaustion is more dangerous that the blows one receives from the Kapos and SS soldiers from being insolent. So is it right for a man to be lazy in the concentration camps, while the morals of the outside world regard diligence as one of the greatest values of a person? Is it a sin to be lazy when one would die when worked too hard? Another contradiction between the situation in the concentration camps and the outside world is presented in this chapter.
I heard once that it is a sin to kill oneself, that one should strive to survive as much as possible. According to this statement, one should therefore be lazy in the camps in order to survive, rather than be assiduous and increase the chance of dying. If being insolent, along with committing suicide, is yet another sin, I believe that the latter is a greater sin. Survival is ultimately more important than diligence. This is, however, only an opinion of mine, and others may have different claims to what is right.
Diligence and industry are qualities that people all over the world hold very valuable. We set honest, hard workers as role models and representatives of people with good morality. It is actually true that these kinds of people benefit the world these days with people increasingly turning deceitful and self-centered. However, does this still apply in the case of Kraus, and all other prisoners in the concentration camps, for that matter?
Kraus worked very hard and restlessly like a laborer does. “He works too much and too vigorously: he has not yet learnt our underground art of economizing on everything… He does not yet know that it is better to be beaten, because one does not normally die of blows, but one does of exhaustion… oh no, poor Kraus, his is not reasoning, it is only the stupid honesty of a small employee.” Primo Levi says that in the camps, exhaustion is more dangerous that the blows one receives from the Kapos and SS soldiers from being insolent. So is it right for a man to be lazy in the concentration camps, while the morals of the outside world regard diligence as one of the greatest values of a person? Is it a sin to be lazy when one would die when worked too hard? Another contradiction between the situation in the concentration camps and the outside world is presented in this chapter.
I heard once that it is a sin to kill oneself, that one should strive to survive as much as possible. According to this statement, one should therefore be lazy in the camps in order to survive, rather than be assiduous and increase the chance of dying. If being insolent, along with committing suicide, is yet another sin, I believe that the latter is a greater sin. Survival is ultimately more important than diligence. This is, however, only an opinion of mine, and others may have different claims to what is right.
What is the role of hope in life?
Chapter 13: October 1944
As winter, the season of pain, nears, Primo Levi says that if he knew he would stay for another winter, “and that even now we would go [touch the electric wire-fence], were it not for this last senseless crazy residue of unavoidable hope.
Is hope beneficial? Usually we think hope is being optimistic, and we believe optimism is much better than pessimism, because it gives us a reason and motivation to live. However, should Levi have hope, or is it best not to hope at all? He says in one of the previous chapters that hope is one of the worst things one could have in the camps, because situations do not turn out as one wants them. Not expecting anything would not disappoint a person when he does not hope at all. In this way, hope is rather harmful. However, would Primo Levi have survived if he did not have any hope? According to the quote above, he would have killed himself if not for the “last senseless crazy residue of unavoidable hope.” Essentially, he survived because of the last bit of hope he had, whereas he said himself that hope is not a quality to have in the camps. We can see a clear irony in this contradiction Levi makes in his words. In sum, hope was beneficial to Levi because he was able to survive the camps (assuming that surviving was a good thing for him).
In the movie The Matrix Reloaded, one of the characters said that “hope is the quintessential human delusion, yet the source of a human’s greatest strength.” I believe that hope is in fact what motivates much of our actions, not in rare situations but in our daily lives. Students study because they hope that the education received will allow them to become successful later in life. Countries fought in the past in wars with hope that each of them will become more powerful than the other. Presidential candidates hope to become elected. While much of what is expected from hope may not become reality, hope is what motivates us and provides the will to live.
As winter, the season of pain, nears, Primo Levi says that if he knew he would stay for another winter, “and that even now we would go [touch the electric wire-fence], were it not for this last senseless crazy residue of unavoidable hope.
Is hope beneficial? Usually we think hope is being optimistic, and we believe optimism is much better than pessimism, because it gives us a reason and motivation to live. However, should Levi have hope, or is it best not to hope at all? He says in one of the previous chapters that hope is one of the worst things one could have in the camps, because situations do not turn out as one wants them. Not expecting anything would not disappoint a person when he does not hope at all. In this way, hope is rather harmful. However, would Primo Levi have survived if he did not have any hope? According to the quote above, he would have killed himself if not for the “last senseless crazy residue of unavoidable hope.” Essentially, he survived because of the last bit of hope he had, whereas he said himself that hope is not a quality to have in the camps. We can see a clear irony in this contradiction Levi makes in his words. In sum, hope was beneficial to Levi because he was able to survive the camps (assuming that surviving was a good thing for him).
In the movie The Matrix Reloaded, one of the characters said that “hope is the quintessential human delusion, yet the source of a human’s greatest strength.” I believe that hope is in fact what motivates much of our actions, not in rare situations but in our daily lives. Students study because they hope that the education received will allow them to become successful later in life. Countries fought in the past in wars with hope that each of them will become more powerful than the other. Presidential candidates hope to become elected. While much of what is expected from hope may not become reality, hope is what motivates us and provides the will to live.
Does time pass quickly or slowly?
Chapter 12: The Events of the Summer
“For living men, the units of time always have a value, which increases in ratio to the strength of the internal resources of the person living through them;… the future stood in front of us, grey and inarticulate, like an invincible barrier. For us, history had stopped.”
This passage made me ponder, first of all, about what it meant, and also about when I feel like Levi felt in this paragraph. First, I think the passage means that time was of no value to the prisoners of the camp; it didn’t matter if time passes quickly or slowly, since all expected to die in the camps. The passage of time only neared their doom, yet they did not regret it. Although it is commonly believed that one should not accept death so easily, trying to survive as much as possible, I guess the conditions in the camp destroyed the prisoners’ will to live at all. Considering this, the attitude in the passage was, in a sense, “right” to have.
I also thought that the passage could mean that when one is in a formidable or undesirable situation, time passes slowly. When I put myself in Levi’s situation, time would definitely pass sluggishly when I work all day long in the cold winter weather without adequate clothing on. Moreover, I also feel this in my everyday life. When I am in class, I often become bored and feel that time does not pass at all, whereas the times I spend with my peers seem to fly by.
Sometimes I wonder why God would make things undesirable like this; “why can’t time pass slowly when I am having fun?” I do not understand, but I know God has a reason for everything, and this is the best way things could be done.
“For living men, the units of time always have a value, which increases in ratio to the strength of the internal resources of the person living through them;… the future stood in front of us, grey and inarticulate, like an invincible barrier. For us, history had stopped.”
This passage made me ponder, first of all, about what it meant, and also about when I feel like Levi felt in this paragraph. First, I think the passage means that time was of no value to the prisoners of the camp; it didn’t matter if time passes quickly or slowly, since all expected to die in the camps. The passage of time only neared their doom, yet they did not regret it. Although it is commonly believed that one should not accept death so easily, trying to survive as much as possible, I guess the conditions in the camp destroyed the prisoners’ will to live at all. Considering this, the attitude in the passage was, in a sense, “right” to have.
I also thought that the passage could mean that when one is in a formidable or undesirable situation, time passes slowly. When I put myself in Levi’s situation, time would definitely pass sluggishly when I work all day long in the cold winter weather without adequate clothing on. Moreover, I also feel this in my everyday life. When I am in class, I often become bored and feel that time does not pass at all, whereas the times I spend with my peers seem to fly by.
Sometimes I wonder why God would make things undesirable like this; “why can’t time pass slowly when I am having fun?” I do not understand, but I know God has a reason for everything, and this is the best way things could be done.
The Good who saves the world.
Chapter 11: The Canto of Ulysses
Jean, the Pikolo of the Kommando in which Primo Levi worked in, was a source of hope and enjoyment for me as I read the chapter. He is definitely in a position above the rest of the prisoners, as he directs and controls much of the actions of the prison workers, while he is requires no work and has hold of a significant amount of food (the remainder of the daily ration). Most of the people in positions like this in the camps usually use their position to their advantage, often abusing it in order to increase their status among the prisoners and their chances of survival. However, according to Levi, “[Jean] was shrewd and physically robust, and at the same time gentle and friendly: although he continued his secret individual struggle against privileged comrades… Jean hade never abused his position.”
It was a delight, probably for Levi too, that such a man existed in the camps. Unlike the vast majority of the prisoners, Jean demonstrated friendliness and good morality. I learned that even in such a desperate and unfortunate situation in the camps, contrary to all the wicked and sly, there are always people who keep their sanity and wisdom along with good wills and benevolence.
It also amazed me how Jean was actually able to keep his good morality in a situation where one could not be well off even by being totally self-concerned. He has a natural propinquity to serving and respecting others. It is highly likely that God placed him in the camps.
Despite the good people in the camps, the equally bad ones balance out the situation, not if they tilt it more to the bad side. The reality is that numerous people take advantage in positions like that of Jean, and as discussed in the journal of chapter 9, people are naturally inclined to be selfish when circumstances turn desperate.
Jean, the Pikolo of the Kommando in which Primo Levi worked in, was a source of hope and enjoyment for me as I read the chapter. He is definitely in a position above the rest of the prisoners, as he directs and controls much of the actions of the prison workers, while he is requires no work and has hold of a significant amount of food (the remainder of the daily ration). Most of the people in positions like this in the camps usually use their position to their advantage, often abusing it in order to increase their status among the prisoners and their chances of survival. However, according to Levi, “[Jean] was shrewd and physically robust, and at the same time gentle and friendly: although he continued his secret individual struggle against privileged comrades… Jean hade never abused his position.”
It was a delight, probably for Levi too, that such a man existed in the camps. Unlike the vast majority of the prisoners, Jean demonstrated friendliness and good morality. I learned that even in such a desperate and unfortunate situation in the camps, contrary to all the wicked and sly, there are always people who keep their sanity and wisdom along with good wills and benevolence.
It also amazed me how Jean was actually able to keep his good morality in a situation where one could not be well off even by being totally self-concerned. He has a natural propinquity to serving and respecting others. It is highly likely that God placed him in the camps.
Despite the good people in the camps, the equally bad ones balance out the situation, not if they tilt it more to the bad side. The reality is that numerous people take advantage in positions like that of Jean, and as discussed in the journal of chapter 9, people are naturally inclined to be selfish when circumstances turn desperate.
Saturday, March 10, 2007
Are all humans equal, Or are they only "supposed to be" equal?
Chapter 10: Chemical Examination
Here in chapter 10 Primo Levi takes a chemical exam with which he could improve his status in the camp if he takes it well. A person called Doktor Pannwitz supervises the test taking, as he asked questions to Levi and other candidates. During the test, Levi expresses his views on Doktor Pannwitz’s stare: “…that look was not one between two men; and if I had known how completely to explain the nature of that look, which came as if across the glass window of an aquarium between two being who live in different worlds, I would also have explained the essence of the great insanity of the third Germany.”
This quote shows how there can be a great distinction in status of two humans, caused by a persecution of a group of humans by another. Although both Homo sapiens, Doktor Pannwitz was definitely more well-off than Levi. While Germans are enjoying a normal life with adequate food, clothes, and shelter, the prisoners in the concentration camps, persecuted by the Germans, do not even have a sufficient amount of these three necessities of life; they are not even treated as humans. Yet both are “humans,” who are essentially equal, at least under God.
I felt that it was ironical how such a distinction could exist between two peoples; this not only happened in the Holocaust, but all throughout history and even now. Wealthy people enjoy luxurious and lavish lives, while the needy struggle to survive in harsh conditions. I wonder how strange Levi would have felt as his status was degraded, and he realized he was in the lowest form of a human. Actually, by the time he took the chemistry examination, he would have been used to this.
Here in chapter 10 Primo Levi takes a chemical exam with which he could improve his status in the camp if he takes it well. A person called Doktor Pannwitz supervises the test taking, as he asked questions to Levi and other candidates. During the test, Levi expresses his views on Doktor Pannwitz’s stare: “…that look was not one between two men; and if I had known how completely to explain the nature of that look, which came as if across the glass window of an aquarium between two being who live in different worlds, I would also have explained the essence of the great insanity of the third Germany.”
This quote shows how there can be a great distinction in status of two humans, caused by a persecution of a group of humans by another. Although both Homo sapiens, Doktor Pannwitz was definitely more well-off than Levi. While Germans are enjoying a normal life with adequate food, clothes, and shelter, the prisoners in the concentration camps, persecuted by the Germans, do not even have a sufficient amount of these three necessities of life; they are not even treated as humans. Yet both are “humans,” who are essentially equal, at least under God.
I felt that it was ironical how such a distinction could exist between two peoples; this not only happened in the Holocaust, but all throughout history and even now. Wealthy people enjoy luxurious and lavish lives, while the needy struggle to survive in harsh conditions. I wonder how strange Levi would have felt as his status was degraded, and he realized he was in the lowest form of a human. Actually, by the time he took the chemistry examination, he would have been used to this.
Saturday, March 3, 2007
Are we all selfish inside?
Chapter 9: The Drowned and the Saved
This chapter describes the situation in the concentration camps in terms of relationships between people in the camps. Primo Levi says that most prisoners forget their moralities and only focus on survival, even if it is through deceit and selfishness. Once people are put into conditions as those in Buna, most become stoic and egotistical to concentrate on their own survival; they barely practice altruism. The people described in the chapter who most likely survived the camps, Schepschel, Alfred L., Elias, and Henri, were all self-centered in a way, setting their survival as the priority in life.
After I read the chapter I asked myself, “Can there be a general sharing and loving feeling throughout these camps at all? If there can be, can this help the prisoners survive the camps, rather than self-centered means?”
I then came to a conclusion that it is very unlikely that it happens. People are born with sin, as Christianity tells us, and goodness is what people learn to practice, rather than having it since birth. When circumstances of a person turns ugly to the point of that in the concentration camps, he will likely lose what he has learned throughout life (goodness) and will easily return to practicing what he is born with, which is sin. It will be much harder to keep altruism and love within the people of the camps, since most will focus more on the benefit of themselves rather than that of others. I wonder if Primo Levi, who himself survived the Holocaust, took selfish and deceitful ways to survive.
It is disheartening that this is the reality and nature of men. However, there are very little of genocides like the Holocaust occurring these days, and people can practice good morality more easily. Although the people who survived the Holocaust may be of sinful nature, they ironically helped people of today reduce such genocides by increasing the awareness of the Holocaust.
This chapter describes the situation in the concentration camps in terms of relationships between people in the camps. Primo Levi says that most prisoners forget their moralities and only focus on survival, even if it is through deceit and selfishness. Once people are put into conditions as those in Buna, most become stoic and egotistical to concentrate on their own survival; they barely practice altruism. The people described in the chapter who most likely survived the camps, Schepschel, Alfred L., Elias, and Henri, were all self-centered in a way, setting their survival as the priority in life.
After I read the chapter I asked myself, “Can there be a general sharing and loving feeling throughout these camps at all? If there can be, can this help the prisoners survive the camps, rather than self-centered means?”
I then came to a conclusion that it is very unlikely that it happens. People are born with sin, as Christianity tells us, and goodness is what people learn to practice, rather than having it since birth. When circumstances of a person turns ugly to the point of that in the concentration camps, he will likely lose what he has learned throughout life (goodness) and will easily return to practicing what he is born with, which is sin. It will be much harder to keep altruism and love within the people of the camps, since most will focus more on the benefit of themselves rather than that of others. I wonder if Primo Levi, who himself survived the Holocaust, took selfish and deceitful ways to survive.
It is disheartening that this is the reality and nature of men. However, there are very little of genocides like the Holocaust occurring these days, and people can practice good morality more easily. Although the people who survived the Holocaust may be of sinful nature, they ironically helped people of today reduce such genocides by increasing the awareness of the Holocaust.
Is there morality in the Lager?
Chapter 8: This Side of Good and Evil
As I read the chapter, one idea surprised and puzzled me: the existence of a market within the concentration camp of Buna. I was perplexed that, in such a degraded place with barely any hope of survival in the prisoners, there was a market for exchanging goods such as bread, clothes, or tobacco. I thought to myself, “Would people there even have the strength to walk to and from the market? I’d rather rest than waste my energy in buying goods there.” However, the market, as surprising as it seems, was very complex and systematic, much like a miniature version of a market of the outside world. I realized that some people exchanged goods at the market with those that were unnecessary for survival. This helped them gain at least a bit more of what will make them better off in the camps; they can gain more bread to feed on or tobacco to smoke and forget their worries. People will do anything to survive (if they wanted to).
The last paragraph of the passage intrigued me; it dealt with the issue of good and evil in the camps. Was there any concrete distinction between good and evil in the camps? Even if there was, did it really matter? I think the matter of good and evil barely had any effect in the camps; all people were treated essentially the same way. Although some prisoners who stole or illegally exchanged goods were punished, everyone was basically the same person. All were prisoners that lived in an inhumane condition with barely any hope. An SS soldier could easily kill a “good” man by a whim, while an “evil” man stands next to him, only watching the sight. Morality is subjective in the camps, and no basis actually determines the treatment of the prisoners.
This shows how inconsiderate the Nazi’s were of the prisoners in the camps, including the Jews. The only thing that really mattered was that they were under Nazi control and they were treated in the worst possible way a man could be treated. There were no good or evil prisoners to them.
As I read the chapter, one idea surprised and puzzled me: the existence of a market within the concentration camp of Buna. I was perplexed that, in such a degraded place with barely any hope of survival in the prisoners, there was a market for exchanging goods such as bread, clothes, or tobacco. I thought to myself, “Would people there even have the strength to walk to and from the market? I’d rather rest than waste my energy in buying goods there.” However, the market, as surprising as it seems, was very complex and systematic, much like a miniature version of a market of the outside world. I realized that some people exchanged goods at the market with those that were unnecessary for survival. This helped them gain at least a bit more of what will make them better off in the camps; they can gain more bread to feed on or tobacco to smoke and forget their worries. People will do anything to survive (if they wanted to).
The last paragraph of the passage intrigued me; it dealt with the issue of good and evil in the camps. Was there any concrete distinction between good and evil in the camps? Even if there was, did it really matter? I think the matter of good and evil barely had any effect in the camps; all people were treated essentially the same way. Although some prisoners who stole or illegally exchanged goods were punished, everyone was basically the same person. All were prisoners that lived in an inhumane condition with barely any hope. An SS soldier could easily kill a “good” man by a whim, while an “evil” man stands next to him, only watching the sight. Morality is subjective in the camps, and no basis actually determines the treatment of the prisoners.
This shows how inconsiderate the Nazi’s were of the prisoners in the camps, including the Jews. The only thing that really mattered was that they were under Nazi control and they were treated in the worst possible way a man could be treated. There were no good or evil prisoners to them.
Oh Happy Day
Chapter 7: A Good Day
On the journal that I wrote on chapter 6, I stated that there was barely anything to be thankful of in Primo Levi’s situation. I honestly thought it is impossible to be thankful in a concentration camp where one is not even treated as a human—more like an animal. However, Levi says chapter 7 that some people were actually thankful of some things, as spring neared and the weather was less harsh. It surprised me that the people in the concentration camps were happy and optimistic in a sense; Levi said that “we were able to think of [their] mothers and wives, which usually does not happen. For a few hours we can be unhappy in the manner of free men.” A Greek called Felicio who knew Levi even said to him, ‘L'année prochaine à la maison!” which means in French, “Next year we are at home!” It made me glad that the prisoners were able to have a day of relief from the hardships and torture they face everyday at the camps.
One of the lines in the books, however, struck me. It had a simile that compared machines to the people in the camps, which was so accurate and realistic that I was amazed. It says, “the only things alive [in Buna] are machines and slaves – and the former are more alive than the latter.” This line explicitly contradicts the mood of the chapter, which is generally happy and optimistic, but it described the status of the prisoners very well; the slaves represented them, and even machines looked more alive then these people. While the chapter provided a temporary haven from the general discouraged mood of the book, it included a description of the truth of the camps in this line.
I felt happy for the prisoners, who were able to escape at least for a few moments the treacherous conditions they were in by enjoying the sun and the additional food supplies they had. I also realized the power of words, which was shown in the simile described above.
On the journal that I wrote on chapter 6, I stated that there was barely anything to be thankful of in Primo Levi’s situation. I honestly thought it is impossible to be thankful in a concentration camp where one is not even treated as a human—more like an animal. However, Levi says chapter 7 that some people were actually thankful of some things, as spring neared and the weather was less harsh. It surprised me that the people in the concentration camps were happy and optimistic in a sense; Levi said that “we were able to think of [their] mothers and wives, which usually does not happen. For a few hours we can be unhappy in the manner of free men.” A Greek called Felicio who knew Levi even said to him, ‘L'année prochaine à la maison!” which means in French, “Next year we are at home!” It made me glad that the prisoners were able to have a day of relief from the hardships and torture they face everyday at the camps.
One of the lines in the books, however, struck me. It had a simile that compared machines to the people in the camps, which was so accurate and realistic that I was amazed. It says, “the only things alive [in Buna] are machines and slaves – and the former are more alive than the latter.” This line explicitly contradicts the mood of the chapter, which is generally happy and optimistic, but it described the status of the prisoners very well; the slaves represented them, and even machines looked more alive then these people. While the chapter provided a temporary haven from the general discouraged mood of the book, it included a description of the truth of the camps in this line.
I felt happy for the prisoners, who were able to escape at least for a few moments the treacherous conditions they were in by enjoying the sun and the additional food supplies they had. I also realized the power of words, which was shown in the simile described above.
Work and Thankfulness
Chapter 6: The Work
As I did with the last chapter on nights, I was able to make connections of myself with Primo Levi as he worked in the concentration camps. When I read about him working, I immediately thought of the work I have done in Habitat for Humanity at Thailand during Lunar break.
It was understandable how Levi tried to do the least amount of work possible without being caught by the SS guards. He tried to carry the lightest cast-iron cylinders, and try to give much of the work to his partner Resnyk, carrying a less amount of weight while holding them. Moreover, Levi would take bathroom excuses and walk as slowly as possible in order to extend the time he can rest his body.
Similarly, at Habitat for Humanity, I took many ways to do less work than I should. When we were at the work site, I sometimes made excuses to rest using the thumb I had injured. When I got a part of my leg burned from touching the exhaust pipe of a motorcycle, I said that I had to ice it, increasing the time that I could stay idle.
Despite these similarities, one large difference largely separates Levi and me: unlike mine, Levi’s work was forced. I had volunteered to work, and I should have been happy with my work. Yet, I wanted to stay away from work, like Levi did while being forced to work. Moreover, Levi was working much harder, to the point where he had infinitesimal amount of strength left to work; “After fifty steps I am at the limit of what a person is theoretically able to support: my knees bend, my shoulder aches as if pressed in a vice, my equilibrium is in danger.” Surely I was in a physical condition much better than Levi's.
From observing these similarities and differences, I learned that people adjust to their situations, and often complain in these situations, hardly being thankful for what they have. Sure, Levi had almost nothing to be thankful. But I was complaining at Thailand, even in a much better situation that Levi in this book. Moreover, when I came back to my house in Korea, I still complained even though my status was much better off than that in Thailand. It is hard to be thankful of what we have.
As I did with the last chapter on nights, I was able to make connections of myself with Primo Levi as he worked in the concentration camps. When I read about him working, I immediately thought of the work I have done in Habitat for Humanity at Thailand during Lunar break.
It was understandable how Levi tried to do the least amount of work possible without being caught by the SS guards. He tried to carry the lightest cast-iron cylinders, and try to give much of the work to his partner Resnyk, carrying a less amount of weight while holding them. Moreover, Levi would take bathroom excuses and walk as slowly as possible in order to extend the time he can rest his body.
Similarly, at Habitat for Humanity, I took many ways to do less work than I should. When we were at the work site, I sometimes made excuses to rest using the thumb I had injured. When I got a part of my leg burned from touching the exhaust pipe of a motorcycle, I said that I had to ice it, increasing the time that I could stay idle.
Despite these similarities, one large difference largely separates Levi and me: unlike mine, Levi’s work was forced. I had volunteered to work, and I should have been happy with my work. Yet, I wanted to stay away from work, like Levi did while being forced to work. Moreover, Levi was working much harder, to the point where he had infinitesimal amount of strength left to work; “After fifty steps I am at the limit of what a person is theoretically able to support: my knees bend, my shoulder aches as if pressed in a vice, my equilibrium is in danger.” Surely I was in a physical condition much better than Levi's.
From observing these similarities and differences, I learned that people adjust to their situations, and often complain in these situations, hardly being thankful for what they have. Sure, Levi had almost nothing to be thankful. But I was complaining at Thailand, even in a much better situation that Levi in this book. Moreover, when I came back to my house in Korea, I still complained even though my status was much better off than that in Thailand. It is hard to be thankful of what we have.
The Uncontrollable Mind
Chapter 5: Our Nights
As I read about Levi’s description about the nights he and the prisoners had, I actually saw a correlation between their nights and mine, although theirs is much more severe in many respects. So I was able to imagine at least a bit of how they felt when they prepared to sleep, slept, and woke up
Both the people in the concentration camps and I hurry when we prepare to sleep. Right before the day ends, a bell rings and the question “Wer hat kaput die Schuhe?” is asked to fix a few pair of boots. Here, many rush frantically to have their shoes repaired, as the shoes play a very important role in keeping one from being severely hurt. Like these people, I also rush to finish my homework at night. I do not do much during the day, but when midnight nears and I become more and more tired, I start to rush in doing my homework, because I know I will be more tired as I get less sleep.
When Primo Levi described the dreams he had and the effects of it on his sleep, I could slightly relate myself to it. Levi says that the dream usually repeats things he encounters during the day, and it is usually bad ones that he does not like. Although I don’t have bad dreams that much, I am sometimes haunted by ones that reflect the stresses I have during the day, such as studies or relationships. I sometimes feel like I didn’t get a good night’s rest because of these dreams, like Primo Levi; he is constantly awoken by the dreams, stopping him from resting comfortably.
When the campers wake up with the sound of ‘Wstavac,’ which is the wake-up call, the rush starts again. “The entire hut enters without transition into frantic activity.” This is like me rushing in the morning to prepare myself for school; I take a shower, eat breakfast, dress up, and brush my teeth in a matter of a few minutes. Even before this activity, the process of waking up itself is a torture. Levi describes it as “a moment of too acute pain for even the deepest sleep not to dissolve as it approaches.”
Although I barely know any of the suffers that the people in the concentration camps went through, I was able to make a slight connection to them as I read this chapter. They have a similar night life as me, only numerous times worse.
As I read about Levi’s description about the nights he and the prisoners had, I actually saw a correlation between their nights and mine, although theirs is much more severe in many respects. So I was able to imagine at least a bit of how they felt when they prepared to sleep, slept, and woke up
Both the people in the concentration camps and I hurry when we prepare to sleep. Right before the day ends, a bell rings and the question “Wer hat kaput die Schuhe?” is asked to fix a few pair of boots. Here, many rush frantically to have their shoes repaired, as the shoes play a very important role in keeping one from being severely hurt. Like these people, I also rush to finish my homework at night. I do not do much during the day, but when midnight nears and I become more and more tired, I start to rush in doing my homework, because I know I will be more tired as I get less sleep.
When Primo Levi described the dreams he had and the effects of it on his sleep, I could slightly relate myself to it. Levi says that the dream usually repeats things he encounters during the day, and it is usually bad ones that he does not like. Although I don’t have bad dreams that much, I am sometimes haunted by ones that reflect the stresses I have during the day, such as studies or relationships. I sometimes feel like I didn’t get a good night’s rest because of these dreams, like Primo Levi; he is constantly awoken by the dreams, stopping him from resting comfortably.
When the campers wake up with the sound of ‘Wstavac,’ which is the wake-up call, the rush starts again. “The entire hut enters without transition into frantic activity.” This is like me rushing in the morning to prepare myself for school; I take a shower, eat breakfast, dress up, and brush my teeth in a matter of a few minutes. Even before this activity, the process of waking up itself is a torture. Levi describes it as “a moment of too acute pain for even the deepest sleep not to dissolve as it approaches.”
Although I barely know any of the suffers that the people in the concentration camps went through, I was able to make a slight connection to them as I read this chapter. They have a similar night life as me, only numerous times worse.
The Worth of Living
Chapter 4: Ka-Be
Primo Levi, in this chapter, hurts himself one day while at work, and is sent to Ka-Be, where sick people are sent to temporarily, either to be healed and put back to work or to be killed of uselessness. As I read about Schmulek being killed, I wondered how his friend Walter felt. He lost his friend in this place of hopelessness and despair, and therefore loses more hope and will to survive. As I thought about this, I then pondered about the issue of survival itself in the concentration camps. Is there any worth of surviving the persecution of the Nazi’s? If one can remain alive until he escapes the concentration camps, can he regain a life of dignity and normality?
I personally think that once one enters the concentration camps and goes through a significant amount of brutal persecution and degradation by the Nazi’s, there is barely any worth of living. It may actually be that dying soon in the camps is better than suffering the conditions for a long time; one may actually rest in peace once one is dead, while there is no peace to a life of a “concentration camper.” Even after Germany loses World War II and one gains freedom again, one will frequently be reminded and haunted of the experiences in the camps. It is definitely a torture that one can not forget about such horrible experiences, which is usually the case with survived campers. Primo Levi might have actually committed suicide because of this; he did not want to live as he was constantly haunted by his past experiences at the Lager.
There is one crucial concept that is worth surviving for. The survivors of the persecution can inform the world about the treatment they received from the Nazi’s, along with the genocide of the Jews and others. When the world is shocked by this fact, it will strive to prevent such events from happening again (although this was not successful, as there are genocides occurring at this moment).
Honestly, I would have given up any hope to live if I was in the camps. I would not be able to bear the tortures given to me and still have a desire to survive. However, Primo Levi did, and was able to spread the horrors of the Holocaust through many ways including writing this book.
Primo Levi, in this chapter, hurts himself one day while at work, and is sent to Ka-Be, where sick people are sent to temporarily, either to be healed and put back to work or to be killed of uselessness. As I read about Schmulek being killed, I wondered how his friend Walter felt. He lost his friend in this place of hopelessness and despair, and therefore loses more hope and will to survive. As I thought about this, I then pondered about the issue of survival itself in the concentration camps. Is there any worth of surviving the persecution of the Nazi’s? If one can remain alive until he escapes the concentration camps, can he regain a life of dignity and normality?
I personally think that once one enters the concentration camps and goes through a significant amount of brutal persecution and degradation by the Nazi’s, there is barely any worth of living. It may actually be that dying soon in the camps is better than suffering the conditions for a long time; one may actually rest in peace once one is dead, while there is no peace to a life of a “concentration camper.” Even after Germany loses World War II and one gains freedom again, one will frequently be reminded and haunted of the experiences in the camps. It is definitely a torture that one can not forget about such horrible experiences, which is usually the case with survived campers. Primo Levi might have actually committed suicide because of this; he did not want to live as he was constantly haunted by his past experiences at the Lager.
There is one crucial concept that is worth surviving for. The survivors of the persecution can inform the world about the treatment they received from the Nazi’s, along with the genocide of the Jews and others. When the world is shocked by this fact, it will strive to prevent such events from happening again (although this was not successful, as there are genocides occurring at this moment).
Honestly, I would have given up any hope to live if I was in the camps. I would not be able to bear the tortures given to me and still have a desire to survive. However, Primo Levi did, and was able to spread the horrors of the Holocaust through many ways including writing this book.
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