only thing that he is not banished from, Jabes claims, is his own
Jabes, however, we are all in a sense Jews, a single wounded race of the
he writes, "In the Jabes text, the Jew and the condition of exile
Jabes takes the idea of the extraterritoriality of the Biblical God and turns it on its head.
Anyone who knows Jabes, or I should say thinks he knows Jabes, can hear many of the key tropes that are interwoven in his writing: not only the desert but sand, the trace, silence, and absence.
Jabes, then, gives us an expression of what the post-secular, at least one strand of it, implies.
But already in his lifetime, Edmond Jabes had carried otherness one step farther, into the double isolation of the unbelieving Jew: "Rejected by your people, robbed of your heritage: who are you?" "If you make no difference between a Jew and a non-Jew, are you, in fact, still a Jew?" ...
"I must kiss you because you are translating Jabes," and immediately tries to call Jabes on the phone.
I had not tried to meet Edmond Jabes. I was discouraged.
(19) While some of Jabes's commentators have briefly touched upon his "dwelling built of words," (20) one crucial aspect of demeure remains overlooked.
What were the predominant poetics and aesthetic tastes in Egypt during Jabes's time?
The questions raised by a temporalizing of demeure suggest, for one, that Jabes's reading and writing times in Egypt were deferred poetic acts.
Jabes, Le livre du partage, es decir, El libro de la condivision, con los cuales querria dar la idea del con en cuanto el dis de Nancy.
Jabes se pregunta en que reside verdaderamente la dificultad, la imposibilidad del partage, la imposibilidad de la condivision, en resumen, punto clave de la recuperacion del tema de la comunidad por parte de todos los filosofos franceses antes citados:
* Clockwise from top left, Horeb, Cwm Teigl, Llan Ffestiniog; Bethel Dolwyddelan; Jabes
, Pont-faen, Pembrokeshire; and Siloam, Bontnewydd