This essay examines the idea of kenosis and holy folly in the years before, during, and after the Holocaust. The primary focus will be Vasily Grossman’s Life and Fate, though it also will touch upon Fyodor Dostoevsky’s Demons and the ethics of the Lithuanian-Jewish philosopher Emmanuel Levinas, speaking to their intersecting ideas. Dostoevsky, true enough, predates the Shoah, whereas Grossman was a Soviet Jew who served as a journalist (most famously at the Battle of Stalingrad), and Levinas was a soldier in the French army, captured by the Nazis and placed in a POW camp. Each of these writers wrestles with the problem of evil in various ways, Dostoevsky and Levinas as theists—one Christian, the other Jewish—and Grossman as an atheist; yet, despite their differences, there are ever deeper resonances in that all are drawn to the idea of kenosis and the holy fool, and each writer employs variations of this idea in their respective answers to the problem of evil. Each argues, more or less, that evil arises in totalizing utopian thought which reifies individual humans to abstractions—to The Human, and goodness to The Good. Each looks to kenosis as the “antidote” to this utopian reification.
Samia Henni, Architecture of Counterrevolution. The French Army in Northern Algeria