Humanism In Scar Literature

posts are offered and special requests granted to those able to lend some power or money. Humanism in this first stage is always entangled with political reminiscence recalling the past tragedy (What if I really were, The Barber’s Tale ), strategy this one adopted to fill the gap of the separation, to overcome the individual isolation and rebuild a common frame of memories and understanding. In Cries from Death Row the mention of the rape is only the end of the process of disjointment:
“At my father’s struggle meeting, I had placed on his head a dunce cap of my own making. Not long after that my mum had been taken away and investigated. After repeated criticism through seven days and nights, she died in a dark room. But not only had I shed

Human nature is under attack: Xunze might have been right, human nature is after all evil, a selfish moment which needs to be strictly regulated. Or maybe not, Mencius might as well be the one who better understood it: human nature is actually good, men tend to have feelings of solidarity but ideology spoiled it. Scar Literature steps out from the dialectic human nature-Marxism, freeing literature itself from the determinist belief that human behaviors and feelings were determined by class interest, and that alienation has to be intended as political or due to economical exploitation. Human feelings and actions are much more than this, it is a complex entangles of consideration, characterization, interior construction, impression, irrational impulses which, it seems to be the conclusion, even though reality is absurd, man is still free. Scar Literature cunningly contains what Baudelaire would have called a double simultaneous postulation, the capacity to refer to different contexts. Had it spoke to the only party it would have been accused of being propaganda, had it spoke to the only victims it would have been accused of being anti-revolutionary. And so it spoke to

5.3.1 Abandoned Subjectivity
The death of god is the modern concept that suggests the end of metaphysic and a metaphor that open up to a philosophical-sociological crisis covering any realm of science, natural science and liberal arts. What happened is that the hyperuranion introduced by Plato went slowly dissolving; the secularization of existence took the place of the Judeo-Christian conception of history, the idea of salvation obtained through the sin-redemption-final-judgment process left room for a moment of disillusionment where the dissolution of previously shared values goes along with a religious doubt:
“If there is God, then it is always his will, and I can do nothing against his will. If there isn’t, then it is my will, and I am bond to express my free will (…) I am bond to shoot myself (…) The non-existence of God is the atrocious doubt introduced by the Twentieth century. It turns out to be an altruist suicide that of Kirillov, suicide to demonstrate to mankind the non-existence of god, and by so doing Kirillov, like the Orestes of Sartre, offers to mankind the new freedom they were looking for. The spiritual emptiness is excruciating. The philosophical awareness of one’s own finitude is a burden that the century will try to fill up with some theoretical attempt, for instance totalitarianism, be it fascism or communism, but it fails. What we assist here it’s slow process of annihilation, for man is not ready to carry the crux without a god to hold him