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Journal articles on the topic 'Auschwitz'

Author: Grafiati
Published: 4 June 2021
Last updated: 31 July 2024

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1

Mazor, Yair, Edith Covensky, Ed Codish, Edith Covensky, and Ed Codish. "Acharey Auschwitz / After Auschwitz." World Literature Today 73, no. 3 (1999): 593. http://dx.doi.org/10.2307/40155036.

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2

Dupin, Mylène. "Auschwitz." Le Coq-héron 169, no. 2 (2002): 118. http://dx.doi.org/10.3917/cohe.169.0118.

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3

Guccini, Francesco. "Auschwitz." Revista de Italianística 4, no. 4 (December 30, 1996): 149. http://dx.doi.org/10.11606/issn.2238-8281.v4i4p149-151.

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4

Myant, Maureen. "Auschwitz." European Journal of English Studies 13, no. 1 (April 2009): 109–10. http://dx.doi.org/10.1080/13825570802673606.

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5

Wald, Hedy S. "Auschwitz." Lancet 403, no. 10424 (January 2024): 344–45. http://dx.doi.org/10.1016/s0140-6736(24)00098-9.

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6

Keiser, Thorsten. "Law after Auschwitz – Law in Auschwitz?" Rechtsgeschichte - Legal History 2005, no. 07 (2005): 189–90. http://dx.doi.org/10.12946/rg07/189-190.

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7

Weil, Éva. "« Mes » Auschwitz." Les cahiers Irice 7, no. 1 (2011): 81. http://dx.doi.org/10.3917/lci.007.0081.

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8

Forges, Jean-François. "Visiter Auschwitz." Témoigner. Entre histoire et mémoire, no. 116 (September 1, 2013): 42–47. http://dx.doi.org/10.4000/temoigner.301.

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9

Thünemann, Holger. "Auschwitz unbekannt?" geschichte für heute 11, no. 2 (April 5, 2018): 26–35. http://dx.doi.org/10.46499/1208.444.

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10

Hubsch, Jean-Philippe. "Commémorer Auschwitz." Humanisme N° 326, no. 1 (January 8, 2020): 15–16. http://dx.doi.org/10.3917/huma.326.0015.

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11

Czapliński, Przemysław. "Wirus Auschwitz." Zagłada Żydów. Studia i Materiały, no. 10 (December 1, 2014): 874–84. http://dx.doi.org/10.32927/zzsim.556.

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Artykuł przedstawia – na kanwie recenzji książki Sławomira Buryły Tematy (nie)opisane – polemikę z ujmowaniem Zagłady jako cząstki procesu historycznego, którą można wydzielić z nowoczesności i której można przyporządkować wzniosłość. Autor przeciwstawia temu koncepcję „wirusa Auschwitz”, zgodnie z którą moralność, ekonomia i nauka po Zagładzie nie mogą już od niej się oddzielić
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12

Lustig, Arnost. "Auschwitz-Birkenau." Reference Librarian 29, no. 61-62 (April 21, 1998): 5–14. http://dx.doi.org/10.1300/j120v29n61_02.

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13

Heller, Robert. "Photographing Auschwitz." Afterimage 39, no. 1-2 (July 1, 2011): 100. http://dx.doi.org/10.1525/aft.2011.39.1-2.100.

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14

Khaznadar, Ismaël-Sélim. "Auschwitz-Méditation." NAQD N° 21, no. 1 (2005): 163. http://dx.doi.org/10.3917/naqd.021.0163.

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15

Heller, Robert. "Photographing Auschwitz." Visual Communication Quarterly 18, no. 4 (October 2011): 250–61. http://dx.doi.org/10.1080/15551393.2011.627282.

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16

Fernández-Gil, María Jesús. "Translating Auschwitz." FORUM / Revue internationale d’interprétation et de traduction / International Journal of Interpretation and Translation 9, no. 2 (October 1, 2011): 47–65. http://dx.doi.org/10.1075/forum.9.2.03fer.

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17

Ronson, Jon. "Hotel Auschwitz." Journal for Cultural Research 8, no. 1 (January 2004): 75–90. http://dx.doi.org/10.1080/1479758042000196962.

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18

Amodio, Paolo. "Interroger auschwitz." European Review of History: Revue européenne d'histoire 5, no. 1 (March 1998): 95–99. http://dx.doi.org/10.1080/13507489808568201.

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19

Baron, Frank. "Auschwitz Report." Hungarian Cultural Studies 16 (September 6, 2023): 73–91. http://dx.doi.org/10.5195/ahea.2023.502.

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The escape of Rudolf Vrba and Alfred Wetzler from Auschwitz on April 7, 1944, was extraordinary in its daring, courageous execution, and impact. The challenging task of the two escapees was to inform the world of previously unimaginable crimes, and to do so in a way that made the unbelievable believable. Because the deportations to Auschwitz were still in progress, it was essential to inform the threatened Jewish populations that they were slated by the Germans to be part of the “final solution.” When and how the transmission of the resulting Auschwitz Report took place, made all the difference, and that is this paper’s focus. Decisive transmissions involved secret networks in Switzerland and Hungary, taking place independently. Despite the presence of the Gestapo and the German army, finally, in early July, 1944, two independent, increasingly powerful efforts engendered by the report converged in Budapest. Only then could one of the most remarkable rescues of World War II take place. fbaron@ku.edu
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20

Fernandez, Daniela. "Inventer Auschwitz." La Cause freudienne N° 77, no. 1 (March 1, 2011): 127–31. http://dx.doi.org/10.3917/lcdd.077.0127.

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21

Tec, Nechama. "On Auschwitz." Polin: Studies in Polish Jewry 10, no. 1 (January 1997): 339–43. http://dx.doi.org/10.3828/polin.1997.10.339.

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22

Griffiths, Claire. "Encountering Auschwitz: touring the Auschwitz-Birkenau State Museum." Holocaust Studies 25, no. 1-2 (June 8, 2018): 182–200. http://dx.doi.org/10.1080/17504902.2018.1472881.

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23

Sternschein, Ruben, and José María Mardones. "Recepción teológica de Auschwitz." Isegoría, no. 23 (December 30, 2000): 209–23. http://dx.doi.org/10.3989/isegoria.2000.i23.545.

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24

Bárcena, Fernando, and Joan Carles Mèlich. "La lección de Auschwitz." Isegoría, no. 23 (December 30, 2000): 225–36. http://dx.doi.org/10.3989/isegoria.2000.i23.546.

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25

Hedžet Tóth, Cvetka. "Anamnetični um." Ars & Humanitas 12, no. 2 (December 27, 2018): 99–114. http://dx.doi.org/10.4312/ah.12.2.99-114.

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V zgodovini je bilo ogromno trpljenja in teorija je dolžna spregovoriti o njem; vsekakor je sramota zamolčevati to, kar pooseblja Auschwitz, namreč industrijo smrti – sramoto, za katero je soodgovorna tudi zahodna kultura, svari nemški filozof Theodor W. Adorno (1903−1969) v vseh svojih delih, pisanih po drugi svetovni vojni. Kako se soočiti z bolečino Auschwitza, zaradi česar je ranjena tudi večnost in ko je bila med drugim posamezniku kratena pravica do individualne smrti? Torej: kako negovati zgodovinski spomin, anamnetični um, um, ki ne pozablja, tj. mnemosyne po Adornu. Izgovarjati trpljenje, kazati nanj, biti solidaren z njim ni isto kot trpljenje poveličevati. Članek analizira Adornove nazore o tem, kako se je življenje ljudi po tej strašni izkušnji kolektivne smrti spremenilo in nam izoblikovalo celo nov kategorični imperativ, novo nujno obliko za preživetje: »Hitler je ljudem v stanju njihove nesvobode vsilil nov kategorični imperativ: njihovo mišljenje in ravnanje urediti tako, da se Auschwitz ne more ponoviti, da se ne more zgoditi nič podobnega.« Novega kategoričnega imperativa idealizem po Adornovi presoji ni zmožen udejanjiti.
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26

Hedžet Tóth, Cvetka. "Anamnetični um." Ars & Humanitas 12, no. 2 (December 27, 2018): 99–114. http://dx.doi.org/10.4312/ars.12.2.99-114.

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V zgodovini je bilo ogromno trpljenja in teorija je dolžna spregovoriti o njem; vsekakor je sramota zamolčevati to, kar pooseblja Auschwitz, namreč industrijo smrti – sramoto, za katero je soodgovorna tudi zahodna kultura, svari nemški filozof Theodor W. Adorno (1903−1969) v vseh svojih delih, pisanih po drugi svetovni vojni. Kako se soočiti z bolečino Auschwitza, zaradi česar je ranjena tudi večnost in ko je bila med drugim posamezniku kratena pravica do individualne smrti? Torej: kako negovati zgodovinski spomin, anamnetični um, um, ki ne pozablja, tj. mnemosyne po Adornu. Izgovarjati trpljenje, kazati nanj, biti solidaren z njim ni isto kot trpljenje poveličevati. Članek analizira Adornove nazore o tem, kako se je življenje ljudi po tej strašni izkušnji kolektivne smrti spremenilo in nam izoblikovalo celo nov kategorični imperativ, novo nujno obliko za preživetje: »Hitler je ljudem v stanju njihove nesvobode vsilil nov kategorični imperativ: njihovo mišljenje in ravnanje urediti tako, da se Auschwitz ne more ponoviti, da se ne more zgoditi nič podobnega.« Novega kategoričnega imperativa idealizem po Adornovi presoji ni zmožen udejanjiti.
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27

Wittmann, Rebecca Elizabeth. "Indicting Auschwitz? The Paradox of the Frankfurt Auschwitz Trial." German History 21, no. 4 (November 1, 2003): 505–32. http://dx.doi.org/10.1191/0266355403gh294oa.

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28

Riep, Leonhard. "The Production of the Muselmann and the Singularity of Auschwitz: A Critique of Adriana Cavarero's Account of the “Auschwitz Event”." Hypatia 35, no. 4 (2020): 626–45. http://dx.doi.org/10.1017/hyp.2020.41.

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AbstractFeminist philosopher Adriana Cavarero claims in her book Horrorism: Naming Contemporary Violence that the core of the horror of Auschwitz is constituted by the figure of the Muselmann. I argue that Cavarero's lack of an accurate historical engagement with this figure in particular and with Auschwitz in general leads her to a speculative turn, thereby universalizing the phenomenon of the Muselmann by making it the example of Auschwitz, and moreover, the key factor to explain its singularity. I show that the phenomenon of the Muselmann, although a particular horrible effect of Auschwitz, is not limited to this concentration and extermination camp system. Consequently, the characteristic that makes Auschwitz a unicum cannot be found in the Muselmann. Rather, as I elucidate, the singularity of Auschwitz and the Shoah in general must be understood in relation to the true goal of this camp: the final extermination of European Jewry.
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29

Weindling, P. "Book Review: Sterbebucher von Auschwitz. Fragmente, Death Books from Auschwitz. Remnants, Ksiegi zgonow z Auschwitz. Fragmenty." German History 16, no. 1 (January 1, 1998): 126–27. http://dx.doi.org/10.1177/026635549801600148.

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30

IBAÑEZ, César Augusto. "Como educar sem contribuir para um novo Auschwitz?" INTERRITÓRIOS 6, no. 10 (April 14, 2020): 27. http://dx.doi.org/10.33052/inter.v6i10.244892.

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RESUMOO artigo apresenta um ensaio analítico sobre o que poderia ser feito, em termos de ações educacionais, no sentido de se evitar um novo fracasso civilizatório, como o ocorrido em Auschwitz. Busca aprender do paradoxo vivenciado no Terceiro Reich: uma sociedade alemã, tão bem-educada e culta, ter descambado para a barbárie. Para tanto, teve como linha central a preocupação de Adorno sobre esse paradoxo, dialogando com autores como: Gramsci, Le Goff, Freire e Fanon. Refletiu-se acerca dos vários aspectos que envolveram Auschwitz, e de que maneira uma formação humana integral, poderia contribuir para evitar uma nova barbárie. Analisamos orientações presentes nas DCNs para o Ensino Médio, e para a Educação em Direitos Humanos; nos Cadernos de Formação de Professores do Ensino Médio; abordando a politecnia ou omnilateralidade de Gramsci. Concluiu-se constatando o quanto as circunstâncias de Auschwitz ainda têm a nos ensinar, assim como, o quanto o tema é atual; e que algo pode ser feito na educação, no sentido de se buscar evitar um novo Holocausto.Educação. Emancipação. Políticas Públicas. Auschwitz. How to educate without contributing to a new Auschwitz? ABSTRACT The article presents an analytical essay on what could be done, in terms of educational activities, in order to avoid a new civilizatory failure, like happened in Auschwitz. Seeks on learning from the paradox experienced in the Third Reich: a German society, well educated and cultured, to have collapsed into barbarism. Therefore, Adorno's concern about this paradox was the central line, in dialogue with authors such as Gramsci, Le Goff, Freire, and Fanon. We reflected upon various aspects that involved Auschwitz, and how an integral human formation could contribute to avoiding new barbarism. We analyzed guidelines present in the National Curricular Guidelines (DCN) for High School, and Human Rights Education; in the High School Teacher Training Material; addressing Gramsci's polytechnic or omnilaterality. We concluded by verifying that the circumstances in Auschwitz have a lot to teach us, as well as, how current the topic is; and, regarding education, that something can be done in order to avoid a new holocaust.Education. Emancipation. Public Policy. Auschwitz. ¿Cómo educar sin contribuir con un nuevo Auschwitz? RESUMEN El artículo presenta un ensayo analítico sobre lo que podría hacerse, en términos de acciones educativas, para evitar un nuevo fracaso de civilización, como lo que sucedió en Auschwitz. Busca aprender de la paradoja experimentada en el Tercer Reich: una sociedad alemana, tan bien educada y culta, que, así mismo, descendió a la barbarie. En ese sentido, tuvimos como línea central la preocupación de Adorno acerca de esta paradoja, dialogamos con autores como: Gramsci, Le Goff, Freire y Fanon. Reflexionamos sobre los diversos aspectos que involucraron a Auschwitz y cómo una formación humana integral podría contribuir a evitar una nueva barbarie. Analizamos las pautas presentes en las DCN para la educación secundaria y para la educación en derechos humanos; en los cuadernos de formación de docentes de secundaria; abordando la politécnica u omnilateralidad de Gramsci. Concluimos averiguando lo mucho que nos tienen que enseñar las circunstancias de Auschwitz, la actualidad del tema; y que se puede hacer algo en educación, en el sentido de buscar evitar un nuevo Holocausto.Educación. Emancipación. Políticas Públicas. Auschwitz. Come educare senza contribuire a una nuova Auschwitz?SINTESEL'articolo presenta un saggio analitico su cosa si potrebbe fare, in termini di azioni educative, per evitare un nuovo fallimento della civiltà, come quello che è successo ad Auschwitz. Cerca di imparare dal paradosso sperimentato nel Terzo Reich: una società tedesca, così ben educata e istruita, che allo stesso modo discese nella barbarie. In questo senso, abbiamo avuto la preoccupazione di Adorno per questo paradosso come linea centrale, abbiamo parlato con autori come: Gramsci, Le Goff, Freire e Fanon. Riflettiamo sui vari aspetti che hanno coinvolto Auschwitz e su come una formazione umana integrale possa contribuire a evitare una nuova barbarie. Analizziamo le linee guida presenti nel DCN per l'istruzione secondaria e per l'educazione ai diritti umani; nei quaderni di formazione degli insegnanti delle scuole superiori; rivolgendosi al politecnico o onnilateralità di Gramsci. Concludiamo scoprendo quanto le circostanze di Auschwitz devono insegnarci, l'attualità della materia; e che qualcosa può essere fatto nell'educazione, nel senso di cercare di evitare un nuovo Olocausto.Istruzione. l'emancipazione. Politiche pubbliche. Auschwitz.
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31

Łopuska, Anna. "AUTENTYZM VERSUS UDOSTĘPNIENIE. GRANICE KOMPROMISÓW W KONSERWACJI BYŁEGO OBOZU AUSCHWITZ-BIRKENAU." Protection of Cultural Heritage, no. 3 (March 21, 2017): 95–106. http://dx.doi.org/10.24358/odk_2017_03_07.

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Zachowanie terenu Auschwitz-Birkenau pozwala chronić pamięć zachowaną w obiektach historycznych. Znaczenie pozostałości po Auschwitz tkwi w ich autentyczności, która ucieleśnia przede wszystkim wartości dokumentalne i emocjonalne. Wartości te, w połączeniu z autentycznym charakterem formy, przestrzeni i treści, przywołują potrzebę specjalnej ochrony. Dlatego zachowanie tego wyjątkowego miejsca wymaga szczególnych zasad, odpowiedniej metodologii, wrażliwości, a przede wszystkim - najwyższych standardów etycznych. Ponieważ Auschwitz-Birkenau jest nie tylko miejscem historycznym, ale także muzeum, pomnikiem, a przede wszystkim cmentarzem, wywołuje potrzebę dostępności. Przybywający z całego świata z przyczyn rodzinnych, historycznych i edukacyjnych goście poszukują prawdy reprezentowanej przez oryginalne przedmioty i pragną doświadczać autentyczności, aby być w stanie zrozumieć mające tu miejsce wydarzenia. W jaki sposób można osiągnąć kompromis pomiędzy autentycznością i dostępnością miejsca? Zespół konserwatorski Auschwitz-Birkenau Memorial codziennie zajmuje się tym dylematem, rozważając różne argumenty i podejmując trudne decyzje. Rezultaty ich wysiłków można zilustrować studiami przypadku, w tym zachowaniem dwóch bloków w byłym Auschwitz I, pracami konserwatorskimi wykonywanymi wraz z adaptacją bloku 27 na potrzeby wystawy Shoah, a także, co nie mniej ważne, pracami na ceglanych barakach byłego KL Auschwitz II-Birkenau.
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32

Adorno, Theodor W. "Oppdragelse etter Auschwitz." Agora 36, no. 01 (May 22, 2019): 161–74. http://dx.doi.org/10.18261/issn1500-1571-2019-01-12.

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33

Boyer, Charles. "Agamben et Auschwitz." L’enseignement philosophique 60e Année, no. 1 (January 1, 2010): 20–26. http://dx.doi.org/10.3917/eph.601.0020.

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34

Adorno, Theodor W. "Education After Auschwitz." Filosofiya osvity. Philosophy of Education 25, no. 2 (July 3, 2020): 82–99. http://dx.doi.org/10.31874/2309-1606-2019-25-2-4.

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The Ukrainian translation of the work of the German neo-Marxist philosopher Theodor Adorno "Education after Auschwitz" is dedicated to the 75th anniversary of the liberation of prisoners of the Nazi concentration camp Auschwitz. In this work, which Theodor Adorno read as a report on Hesse Radio on April 18, 1966, the previous theme of special importance – the cultivation of a new, anti-ideological education in post-totalitarian society as a means of humanistic educational influence on this society – was continued. Adorno suggested that his listeners see as a humanistic need for a post-totalitarian society to spread in its cultural space through the education the each person's understanding of own guilt for the Auschwitz tragedy. According to the philosopher, in this way, it is possible to restore the civilization of the coexistence of man and society, and it will make it impossible to repeat the horrors of the Auschwitz concentration camp. Another factor that should prevent the return of Auschwitz crimes, Adorno called the presence of knowledge about the genesis of an authoritarian character, which is the socio-psychological cause of the suffering of innocent people. Having considered the socio-cultural and anthropological factors of the emergence of an authoritarian character, Adorno identified the undoubted psychological dependence of the bearers of a manipulative character on the authoritarian government. The origins of the authoritarian government German philosopher found in the current state of European culture as one that has lost the spiritual energy needed for its own transformation. In accordance with his basic philosophical and educational beliefs, Adorno postulated the new education as an anti-ideological enlightenment, as knowledge that educates primarily politically aware young citizens, as an effective means of preventing the return of authoritarian government and, consequently, the repetition of Auschwitz.
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35

White, R. Wesley, Charlotte Delbo, and R. C. Lamont. "Auschwitz and after." German Studies Review 19, no. 3 (October 1996): 592. http://dx.doi.org/10.2307/1432570.

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36

Levi, Primo. "Retour à Auschwitz." Témoigner. Entre histoire et mémoire, no. 119 (December 31, 2014): 124–32. http://dx.doi.org/10.4000/temoigner.1457.

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37

Levi, Primo. "Terug naar Auschwitz." Témoigner. Entre histoire et mémoire, no. 119 (December 31, 2014): 128–36. http://dx.doi.org/10.4000/temoigner.1512.

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38

Szuster, Leszek. "Auschwitz als Lernort." Bildung und Erziehung 59, no. 4 (December 2006): 423–34. http://dx.doi.org/10.7788/bue.2006.59.4.423.

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39

Amichai, Yehuda. "Depois de Auschwitz." Arquivo Maaravi: Revista Digital de Estudos Judaicos da UFMG 13, no. 24 (May 29, 2019): 268. http://dx.doi.org/10.17851/1982-3053.13.24.268.

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40

Brecht, Martin. "Ende in Auschwitz." Schwäbische Heimat 62, no. 4 (June 14, 2022): 399–403. http://dx.doi.org/10.53458/sh.v62i4.2891.

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41

King, Robert L. "Shylock after Auschwitz." Chicago Review 40, no. 4 (1994): 59. http://dx.doi.org/10.2307/25305889.

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42

Traverso, Enzo. "Auschwitz et Hiroshima." Lignes 26, no. 3 (1995): 7. http://dx.doi.org/10.3917/lignes0.026.0007.

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43

Horoszewicz, Michał. "Dreyfussowie w Auschwitz." Zagłada Żydów. Studia i Materiały, no. 4 (November 2, 2008): 597–600. http://dx.doi.org/10.32927/zzsim.297.

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Z szeroko pojmowanej rodziny Alfreda Dreyfusa sześć osób zginęło w Auschwitz, wytwarzając – poprzez ludobójstwo nazistowskie – unikatową jej więź z ziemią polską. Godzi się to przedłożyć .1. Madeleine Lévy (1918–1944), wnuczka Alfreda,2. René Dreyfus, bratanek Alfreda (syn Jacquesa, najstarszego z trzech braci Alfreda),3. Julien Schil, siostrzeniec Alfreda (syn Alberta Schila i Rachel z domu Dreyfus, najmłodszej z czterech sióstr Alfreda),4. Alice Dreyfus z domu May, bratowa Alfreda (wdowa po Leonie, średnim z trzech braci Alfreda, zmarłym w 1911 r.),5. Fanny Reinach była bratanicą Josepha Reinacha, publicysty i polityka, autora siedmiotomowej Sprawy Dreyfusa.6. Emanuel Amar był mężem Suzanne Reinach, córki wspomnianych wyżej Ado Reinacha oraz Marguerite z domu Dreyfus. Należy uznać, że w latach drugiej wojny światowej – podobnie jak podczas pierwszej – rodzina Alfreda Dreyfusa pozostała głęboko zespolona ze swym krajem, a jednocześnie zachowała trwałą więź z żydowskością i judaistyczną przynależnością religijną, niekiedy płacąc za to cenę najwyższą.
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44

Czapliński, Przemysław. "The Auschwitz Virus." Zagłada Żydów. Studia i Materiały, Holocaust Studies and Materials (December 6, 2017): 317–127. http://dx.doi.org/10.32927/zzsim.723.

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The article presents – based on a review of Sławomir Buryła’s book Tematy (nie) opisane – a polemic with the approach to the Holocaust as an element of the historical process, an element, which can be isolated from modernity and to which loftiness can be assigned. Czapliński contrasts it with the conception of the ‘Auschwitz virus’, according to which morality, economy, and science after the Holocaust shall never be able to separate themselves from it.
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Hoenig, Leonard J. "Tattooing, Auschwitz style." International Journal of Dermatology 50, no. 9 (August 19, 2011): 1166–67. http://dx.doi.org/10.1111/j.1365-4632.2011.04907.x.

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Ourisson, Dounia. "II.2. Auschwitz." Revue d’Histoire de la Shoah N°211, no. 1 (2020): 153. http://dx.doi.org/10.3917/rhsho.211.0153.

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Rose, Gillian. "Architecture after Auschwitz." Assemblage, no. 21 (August 1993): 62. http://dx.doi.org/10.2307/3171216.

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Lopes Lacerda, Daniela, Elana Karen De Almeida Cunha Martins, and Nayara De Oliveira Matos. "Educação após Auschwitz." REVISTA CIÊNCIAS DA SOCIEDADE 4, no. 7 (June 26, 2020): 247–52. http://dx.doi.org/10.30810/rcs.v4i7.1411.

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Sławek, Maria. "Skrzypce w Auschwitz." Zagłada Żydów. Studia i Materiały, no. 17 (December 20, 2021): 629–30. http://dx.doi.org/10.32927/zzsim.899.

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W tekście nutowym pauza oznacza czas trwania ciszy. Czasem cisza ta jest precyzyjnie podyktowana tempem utworu i liczbą dźwięków w takcie, w innych wypadkach uzależniona bardziej od wewnętrznego poczucia czasu grającego. Bywa i tak, że kompozytor zapisuje ciszę na końcu utworu, nie ufając – być może słusznie – wykonawcy, że będzie potrafił ją sam wyczuć i zrozumieć. Czasem nawet i cały utwór, jak w przypadku słynnego 4’33 Johna Cage’a, jest w rzeczywistości zapisaną czteroipółminutową ciszą. Cisza może mieć potężną wagę, może być nasycona znaczeniami albo kompletnie pusta. Dlaczego o tym piszę? ...
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Marcuse, Harold, Yisrael Gutman, Michael Berenbaum, Deborah Dwork, Robert-Jan van Pelt, Sybil Milton, Ira Nowinski, and James E. Young. "Architecture and Auschwitz." Journal of Architectural Education (1984-) 49, no. 2 (November 1995): 123. http://dx.doi.org/10.2307/1425402.

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