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// Workers AI · dad joke modeWhat did Cathy Caruth say to trauma? You're a shock.

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Professor
Cathy Caruth
Caruth in 2017
Born
Catherine Lynne Caruth

(1955-01-01) January 1, 1955 (age 71)
Years active1983[1]–present
Known forUnclaimed Experience (1996)
TitleClass of 1916 Professor of English
AwardsFellow of the American Academy of Arts and Sciences (2026)
Academic background
Education
Alma materYale University
ThesisEmpirical truths and critical fictions: Locke, Wordsworth, Kant, Freud (1988)
Geoffrey H. Hartman
Other advisor
Paul de Man
Academic work
Discipline
School or tradition
Yale school
Institutions
Main interests
Notable ideas

Cathy Caruth (born 1955) is an American scholar and literary critic[5] whose writings have been influential in trauma studies, a field that explores the impact of trauma in literature and society by analyzing its psychological, rhetorical, and cultural significance.[6] Her research has explored how testimony and language survive historical trauma. Psychiatrist Robert Jay Lifton, M.D. has described her as one of the most innovative scholars in trauma studies, a field she has been credited with partly creating.[7][8][a]

Early life and education

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Caruth's mother was Elaine J. Caruth, a psychoanalyst and Clinical Professor of Psychiatry at UCLA.[10] Her mother was Jewish and her father was not. Despite her mother's heritage, her family was somewhat assimilated and they celebrated Christmas. She has noted that she only realized she was writing about Judaism when she was halfway through completing an essay on Sigmund Freud's Moses and Monotheism. While she does not point to a specific traumatizing event, she has stated that a personal experience from her childhood could be an underlying influence on her research into trauma and history.[11][b]

When Caruth was young, she was involved in junior high school peace marches and war moratoria during the Vietnam War. She has suggested that this early exposure to the war and political protests may somehow be related to her later academic interest in trauma.[11][c]

Caruth graduated cum laude from Princeton University, majoring in Comparative Literature. She then pursued her education in the Economic Planning Board (EPB), in Korea, which she completed in 1979. Later, she studied for two months in Italy, then in 1988 completed her PhD at Yale University in Comparative Literature.[12]

Career

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Caruth has held positions at Yale, Emory, and Cornell Universities. She is currently Class of 1916 Professor of English.[8] She has contributed to journals like American Imago and PMLA, and she has served as a contributing editor for multiple academic publications.[8] She has held visiting positions at Cambridge, Princeton, Toronto, and Kansas Universities.[12] Having garnered over 25,000 citations, with an h-index of 32[d][14], her work has been translated into at least twelve languages.[15][16][17][18][19][20][21][22][23]

From 1986 to 1995 Caruth was assistant professor of English at Yale, where she taught a course titled "Literature, Trauma and Culture," which was the subject of a 1991 New York Times article about her teaching.[24] She continued to offer this curriculum throughout her subsequent appointments.[25] She has said that she views the classroom as a dynamic space of interaction, and she has described the goal of engaging with students and global scholars as a continuous effort to find language for what hasn't been said.[26][e] Her research and teaching were situated within the context of the Yale school of Deconstruction; however, Caruth moved beyond the Yale school by exposing convergences between deconstructive ideas, history, and human psychology.[26][f]

Between 1995 and 1998 Caruth played a significant role in building the Department of Comparative Literature at Emory, serving as the program's director and becoming the Department Chair in 2006. During this time, she also helped develop an archive of Holocaust testimony. Her work in this area was influenced by her time at Yale, where she witnessed the founding of the Video Archive for Holocaust Testimonies.[27]

In 1996 JHUP published Caruth's second monograph, Unclaimed Experience: Trauma, Narrative, and History, which has been incorporated into curricula across psychoanalysis, history, philosophy, and law. She argued trauma is not the event but the mind's failure to process it, producing "latency" where it returns belatedly as flashbacks or nightmares. She defines trauma as follows:

Trauma describes an overwhelming experience of sudden, or catastrophic events, in which the response to the event occurs in the often delayed, and uncontrolled repetitive occurrence of hallucinations and other intrusive phenomena.[g][28]

This delay leaves traumatic histories "unclaimed," persisting through haunting. Caruth extended trauma beyond individuals, viewing history as interconnected traumas linking personal and collective memory.[29][30] Unclaimed Experience was released in a 20th-anniversary edition in 2016.[26]

Caruth's work is usually done "without any direct contact with people who are traumatized". Primarily a theorist rather than a clinical practitioner or scientist, she has influenced and collaborated with psychiatrists, such as Dori Laub and Robert Jay Lifton, shaping understanding of how the mind processes trauma and how history records it.[11] Caruth has described herself as a literary critic and empathetic receiver of testimonies who does not claim to have medical or psychological expertise in treating trauma.[5][h]

It has been said that one of Caruth’s most seminal achievements was shifting the foundation of psychoanalytic history from a male-dominated "father-son" model to a female-centered "mother-daughter" dynamic. By creating a space for female voices to articulate trauma and memory, she has been credited with disrupting a traditional record that had effectively erased women.[10]

In 2010 Caruth was appointed as the M.H. Abrams Distinguished Visiting Professor in English at Cornell University.[31] In 2011 she held a Mellon Visiting Fellowship at the University of Cambridge, where she was based at the Centre for Research in the Arts, Social Sciences and Humanities and delivered a lecture titled "Lying and History" in March of that year.[32][i] She joined Cornell as the Franklin H.T. Rhodes Professor of Humane Letters in 2011. She was the Whitney J. Oates Fellow at Princeton in 2013.[12] In 2020, Caruth was named Class of 1916 Professor of English at Cornell, a professorship previously held by Jonathan D. Culler (1982–2020) and M.H. Abrams (1973–1983).[12][33][34][35]

Caruth was elected to the American Academy of Arts and Sciences in 2026.[36]

Other projects

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Caruth has maintained a research and teaching focus on Romanticism, John Milton, and philology. In her 2010 afterword for PMLA, she framed the future of literary criticism as a "turning back" that is essentially philological.[37][j] Her engagement with these fields is reflected in her contributions to Studies in Romanticism, Romantic Circles, and Philological Quarterly[38][39][40], as well as her university teaching. She has taught seminars on Milton, exploring how parallelism is used in Paradise Lost to create ambiguity that troubles representation, in addition to courses that trace the influence of Milton on Romantic poets, examining how dreams and poems may provide a framework for understanding the human condition.[41][42]

In 2017, Caruth co-launched The Ape Testimony Project, an interdisciplinary initiative considering the intersection of language and non-human experience.[43] She participated in workshops and public forums at Cornell on the subject of primates and the ethics of cross-species communication and sustainability.[35] In addition, she co-taught an online seminar focused on communication between apes and between humans and apes.[35][44] In 2025, she gave a presentation on the intergenerational legacy of Kanzi the bonobo, in which she examined how the "encounter" between humans and bonobos creates a new language that cannot be the object of a single discipline.[45]

International engagements

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Caruth's study of trauma has brought her global distinction and recognition.

In 2018 she appeared on Ukrainian media in an interview for Hromadske in which she brought her academic theories into a real-world dialogue with a society actively undergoing a period of intense conflict and historical re-evaluation.[46]

In 2020 she gave a virtual presentation at St Berchmans College Changanassery on Trauma Theory and the problem of address, drawing on Shoshana Felman and the Eichmann Trial to describe trauma's return as involuntary repetition which acts as a command to understand what was initially ungraspable, compelling survivors into a new mode of witness that bridges death and life.[47] This built upon work published in Paragraph (journal) in 2017.[48]

Caruth participated in a webinar hosted by the Centre for the Study of the Afterlife of Violence and the Reparative Quest (AVReQ) at Stellenbosch University in 2020 titled "The Future of Trauma: African Scholars Thinking with Cathy Caruth," which served as the inaugural event for a Trauma Studies Group series aimed at interrogating and expanding Western Trauma Theory through African perspectives. A group of early-career African scholars engaged with Caruth to examine the language and transmission of trauma, how the physical body registers trauma, new ways of expressing traumatic experiences in drama and performance, and transgenerational healing.[49]

Responses and critiques

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Over the decades since its publication, Caruth's work in Trauma Theory has elicited a spectrum of scholarly critique, with some suggesting that Caruth's core arguments constitute a theoretical fiction that is unsupported by empirical neurobiology.

In her 2000 book Trauma: A Genealogy, as well as subsequent essays and interviews, Professor Ruth Leys (Johns Hopkins University) observed that elements of Caruth's framework introduce a certain fluidity in how victimhood is understood, potentially complicating distinctions between victims and those involved in acts of violence.[50] Leys has reflected on whether Caruth's approach might, in certain interpretations, allow perpetrators to be viewed through the lens of their own unclaimed suffering.[51] Leys argued that Caruth's model treated trauma as an unprocessed event that is stored in memory but not "remembered" in the normal way. It returns as flashbacks or nightmares exactly as it happened, without being integrated into the person's conscious understanding. Leys believed this idea comes more from theoretical frameworks than actual clinical observations. According to Leys, Caruth's theory produced an over-generalized, ahistorical picture of trauma as universal breakdown of meaning, conducive to speculation.[52]

In his 2001 book Writing History, Writing Trauma, Professor Dominick LaCapra, a Cornell historian, argued that Caruth's writing on trauma often uses an indirect and disorienting style.[53][k] According to LaCapra, Caruth's main ideas treat real historical events (such as the Holocaust or war) as if they are mostly about how words and stories always fail to describe what happened. LaCapra believed that this approach obfuscates the distinction between the actual past event and the present-day work of scholars, as well as that between the people who lived through trauma and the scholars who study it.[53][54][55][56]

In 2008 Michelle Balaev, a researcher, questioned the degree to which Caruth's portrayal of trauma as fundamentally unrepresentable corresponds with clinical and empirical accounts from psychology, where many survivors describe fragmented yet accessible memories rather than a complete void of representation.[57]

In 2014 Alan Gibbs, Ph.D., critiqued Caruth's approach as favoring a distinctive modernist style in representations of trauma—marked by fragmentation, temporal displacement, and narrative gaps—which may have quietly influenced prevailing expectations for how such experiences are conveyed in literature. According to Gibbs, Caruth's model may distance particular events from their immediate historical and political settings by emphasizing trauma's belated and "unclaimed" quality, framing them primarily as symptoms of an unrepresentable past.[58]

Beyond her academic scholarship, Caruth faced criticism from the Cornell Graduate and Professional Student Assembly (GPSA), Cornell graduate student body, and other activists in 2018 after a private letter defending NYU professor Avital Ronell, who was found guilty of sexually harassing a doctoral student,[59] was leaked to the public.[60] The letter, whose primary goal was to urge NYU to protect Ronell during a Title IX investigation, was signed by Caruth and 50 other scholars. Caruth clarified her position in a letter to the editor published in The Cornell Daily Sun,[61] but critics pointed out that her support of Ronell seemed inconsistent with her published writings regarding power dynamics and trauma, and she did not retract her name from the original letter.[62]

Annotated bibliography

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Books

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  • Empirical Truths and Critical Fictions: Locke, Wordsworth, Kant, Freud. Baltimore, MD: Johns Hopkins University Press. 1991. ISBN 978-0-8018-9269-1.[l][65]
  • Caruth, Cathy; Esch, Deborah, eds. (1995). Critical Encounters: Reference and Responsibility in Deconstructive Writing. New Brunswick, N.J.: Rutgers University Press. ISBN 978-0-8135-2186-2.[m]
  • Trauma: Explorations in Memory. Baltimore, MD: JHUP. 1995. ISBN 978-0801-85007-3.[n]
  • Unclaimed Experience: Trauma, Narrative and History. Baltimore, MD: JHUP. 1996. ISBN 978-0-801-89619-4.[70][o][p][q]
  • Literature in the Ashes of History. Baltimore, MD: JHUP. 2013. ISBN 978-1-421-41155-2.[r]
  • Listening to Trauma: Conversations with Leaders in the Theory and Treatment of Catastrophic Experience. Baltimore, MD: JHUP. 2014. ISBN 978-1-421-41446-1.[s][73][74]

Journal Articles and Essays

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Notes

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  1. ↑ "Jonathan Culler, the Class of 1916 Professor of English and Comparative Literature, noted: 'Cathy Caruth was one of the first to realize the importance of trauma theory for the humanities....Exploring trauma as a model for thinking about relations between history and experience, her books have made her a leader in this field which she partly created.'"[9]
  2. ↑ "[U]ndoubtedly, a personal experience from my own childhood could be an influence in all of this [my lifelong professional body of work and intellectual engagement with trauma theory]. But it's not something that was on my mind when I was doing it [traumawork]." -Caruth
  3. ↑ "[W]hen I was very young, I was very involved in junior high school peace marches, and war moratoria and things like that. It really was very important to me at that age. And so there may be a way in which that element had something to do with my interest in trauma later on." -Caruth
  4. ↑ An h-index of 32 is exceptionally high for a humanities scholar, where citation rates are typically lower than in the natural or social sciences.[13]
  5. ↑ "[O]ne thing that keeps me engaged is everybody else, students coming from everywhere, and people from other parts of the world introducing new ideas....I'm intrigued by what would happen with people thinking new things, often in other parts of the world....[Trauma] is coming from elsewhere. Maybe there's something unresolved there and people are essentially saying: 'look, we have yet to say what needs to be said.' I like that. -Caruth
  6. ↑ "[T]rauma theory...is related to...what is thought of as 'deconstructive reading.'...[B]oth trauma and deconstruction are a rethinking of history. And for me they intersect around these questions: the problem of the referent, and the problem of historicity....[I]f we speak of trauma as 'belonging to' the 1990s, it means that you understand the conceptual and writing sequences to be alignable with the empirical temporal sequences....But can thought really be aligned with that temporal structure? That is...very important." -Caruth
  7. ↑ Caruth has also defined trauma using personified shorthand: "I tend to think of the word 'trauma' as saying: 'You don't get me, I am not yet, I am out of context.' Or: 'Wake up! Don't you see I'm burning?' Then you wake up and it is already too late; you have missed the burning." -Caruth[26]
  8. ↑ "As a literary critic, and as an individual engaged in a new mode of listening across disciplines, I make no claim to clinical expertise in the area of trauma[.]" -Caruth
  9. ↑ This lecture was published in translation in the Japanese journal Misuzu (みすず): Caruth, Cathy (April 2011). "嘘と歴史 (上)". Misuzu. 53 (4). Translated by Shimokobe, Michiko. Misuzu Shobo: 14–27.
  10. ↑ "[L]iterary criticism, as philology, must be understood as a survival that not only repeats but also transmits a loss of language itself[.]...In philo-logia, the longing evoked by the word..., emerges another figure, I would suggest, a figure that turns us back, once again, to the future of literature." -Caruth
  11. ↑ "Emulative writing becomes especially open to question when it takes an unmodulated orphic, cryptic, indirect, allusive form that may render or transmit the disorientation of trauma but provide too little a basis for attempts to work it through even in symbolic terms....One may at times sense such movements in Cathy Caruth's writing. One remarkable use of the term precisely, along with paradoxically, in her writing comes precisely when the thought is least precise and most perplexing, perhaps at times disoriented[.]" -LaCapra
  12. ↑ Caruth's first monograph grew out of her thesis, which explored philosophical, literary, and psychoanalytic notions of experience by focusing on a death encounter that was unique for not being incorporated into experience at the time it occurred.[63][64]
  13. ↑ Written in defense of Deconstruction, the essays in this collection portrayed Deconstruction as a rigorous ethical practice—one which focuses on the moments where language fails to represent an event fully. This putative failure, the collection showed, is constitutive not of a flaw but of a starting point for genuine responsibility toward the past.[66]
  14. ↑ Originally published as two special issues of American Imago, this volume featured essays and interviews from various contributors, including psychiatrists Bessel van der Kolk and Robert Jay Lifton and filmmaker Claude Lanzmann. Regarded in academic literature as a contributing text to the development of Trauma Studies, it addressed AIDS and sexual violence alongside other historical atrocities such as the Holocaust and child abuse.[67][68][69]
  15. ↑ A French edition was released in September 2023 by Éditions Hermann: Caruth, Cathy (2023). L'Expérience inappropriable. Le trauma, le récit et l'histoire. Translated by Guidoni, Élise. Hermann. ISBN 979-1-037-02271-4.
  16. ↑ Chapter 3 was published in Japanese translation in 1996: Caruth, Cathy (1996). "トラウマからの/への出立--生きのびることと歴史". Gendai Shiso (現代思想) (in Japanese). 24 (12). trans. Michiko Shimokobe. Tokyo: Seidosha: 139–151.
  17. ↑ Chapter 5 was published in Portuguese translation in the 2000 anthology Catástrofe e representação: Caruth, Cathy (2000). "Modalidades do despertar traumático (Freud, Lacan e a ética da memória)". Catástrofe e representação. São Paulo: Escuta: 111–136.
  18. ↑ Caruth's third monograph built on earlier theories on trauma and latency, but applied them to broader political and historiographical themes, such as erasure and human rights. Caruth argued that catastrophic events in the 20th and 21st centuries often undo their own remembrance and leave only information gaps where facts should be, and literature is a medium that is capable of recording this disappearance.[71][72]
  19. ↑ Consisting of interviews conducted by Caruth with various figures, including psychoanalysts, psychiatrists, sociologists, and activists, this collection constituted an oral history of Trauma Theory, capturing the development of the field over 25 years and navigating the gap between academic theory and practical, clinical, or activist interventions.
  20. ↑ In her discussion of two of Harold Bloom’s later works–her debut publication–Caruth argued that Bloom’s transition from a model of family romance to one of transference reveals that poetic creation is fundamentally driven by a catastrophic, traumatic encounter with the past–a process that isn't just a struggle for power between authors but a linguistic repetition where meaning is born from an original loss that can be neither fully understood nor recovered.
  21. ↑ This article was later revised for the book Empirical Truths and Critical Fictions: Locke, Wordsworth, Kant, Freud.
  22. ↑ According to Caruth, Wordsworth’s poetry shows that human beings' sense of who they are is not merely a natural emotional story but built on a propped-up framework of language and symbols that replaces their real childhood experiences. Caruth argued that people only understand themselves by reading their past like a book, which means their identity is always a bit artificial and based on a connection to their mothers that they have already lost.
  23. ↑ Using Wordsworth's The Prelude as her primary example, Caruth argued that the beginning of a poem (or any creative act) often starts with a trauma or a loss that the mind can't fully understand or process at the time. Because this origin is a mystery, the poet is forced to keep writing and adding more to the story to try–and ultimately fail–to bridge the gap between what happened and what it actually means.
  24. ↑ In this essay, Caruth argued that Kant’s critical philosophy, which aims to be a rigorous, self-contained system of logic, is actually dependent on language, narrative, and examples in a way that Kant did not intend. Caruth set forth the idea that philosophical criticism is a form of literary criticism, saying that philosophy cannot gain systematic access to the world through language without it turning into a story. Caruth also performed a deconstructive reading of Kant’s use of the symbol of God’s love, claiming that this symbol is built upon a hidden narrative of sacrifice and requires the death of an extra child to function. Moreover, she suggested that what is referred to as "experience" or "the empirical world" is a linguistic figure generated by the argument to fill a gap.
  25. ↑ This article was later revised for the book Empirical Truths and Critical Fictions: Locke, Wordsworth, Kant, Freud.
  26. ↑ This article was later revised for the book Unclaimed Experience: Trauma, Narrative, and History.
  27. ↑ Japanese translation: Shimokobe, Michiko (1995). "その経験は誰のものか?". Gendai Shiso. 23 (7). Seidosha: 119–131.
  28. ↑ In this interview, Caruth and Hartman explored the relationship between literary knowledge and traumatic experience, discussing how poetry and language may allow for the processing of shock without succumbing to sensory overload or numbness. The discussion covered Wordsworth and nature, with Hartman discussing "Boy of Winander" episode from The Prelude, as well as his work with the Fortunoff Video Archive for Holocaust Testimonies. Hartman reflected on how the Holocaust and modern technology have altered human beings' sense of place, making the act of retelling stories a vital way to recuperate a sense of the future. The interview framed literature and testimony as ways of not just recording facts but also creatively responding to difficult aspects of human history.
  29. ↑ This article was later republished in the book Listening to Trauma: Conversations with Leaders in the Theory and Treatment of Catastrophic Experience.
  30. ↑ This interview was translated and reprinted in Spanish in 2015: Caruth, Cathy (March 2015). "Una entrevista con Jean Laplanche". Alter. Revista de psicoanálisis (in Spanish). 9: 1–14.
  31. ↑ In this interview, Caruth and Laplanche explored how human beings develop a psyche through their interactions with others, focusing on a re-evaluation of Freud's seduction theory. Laplanche argued against the idea that the unconscious is something people inherit biologically, criticized Jeffrey Masson for focusing on factuality and accusing Freud of covering up childhood abuse, and suggested that non-sexual events (e.g., a train crash) become psychic traumas as they trigger a release of sexual energy tied to early childhood messages. In addition, Laplanche framed child development as a response to the original, unavoidable seduction of childhood caregivers.
  32. ↑ This article was later republished in the book Listening to Trauma: Conversations with Leaders in the Theory and Treatment of Catastrophic Experience.
  33. ↑ This essay marked an expansion of Caruth's theoretical framework into legal philosophy, analyzing the French Charter of 1814 to demonstrate how Article 11 attempted to extinguish the memory of the French Revolution. Caruth contended that such attempts at legal suppression fail, as history instead persists as "haunted property" and continues to exert a claim on the present through figures of the dead, with the law becoming a site where trauma must be witnessed rather than just managed.
  34. ↑ Caruth authored "Afterword: Turning Back to Literature" as the concluding piece for this special issue of PMLA, in which she advocated for a return to philology, arguing that literary studies will endure in higher education because literature constitutes a perpetually relevant site for encountering the voices of the past and witnessing history.
  35. ↑ Caruth applied concepts from structural anthropology and Plato's Phaedrus (dialogue) to classical literature in this 2011 piece analyzing David Copperfield, where she set forth the idea that literary works are mobile pieces of history that gain full meaning only as they circulate away from their creators. She argued that, in writing David Copperfield, Charles Dickens used the figure of the orphan as a metanarrative device to represent the relationship between an author and his text.
  36. ↑ Caruth paid tribute to her doctoral advisor, Professor Geoffrey H. Hartman (1929–2016), by contributing an essay to a special section of Philological Quarterly titled "About Geoffrey Hartman: Materials for a Study of Intellectual Influence," edited by Frances Ferguson and Kevis Goodman. In her essay, Caruth demonstrated how Hartman's early insight into John Milton equipped him to think about the Holocaust in a way that maintained both the factual reality of the event and the possibility of experiencing normal, everyday life without letting either one dominate the other.
  37. ↑ Caruth edited a memorial issue of Romantic Circles dedicated to honoring the legacy of Professor Thomas J. McCall (1953-2011), who was an academic in the fields of Romanticism and translation theory.[75] Caruth contributed an essay, "Tragedy and Translation: Tom McCall’s 'Case of the Missing Body,'” in which she argued that translation is "most called for just where it is least possible."[76]
  38. ↑ In her introduction to this 2020 volume, Caruth argued that trauma is a "speaking wound" because it involves experiences so overwhelming they aren't fully understood when they happen. According to Caruth, history is often made of these "missed" moments, suggesting that we can only truly connect across different cultures by learning to listen to each other's silences and unprocessed pain.

References

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  1. ↑ Caruth, Cathy (December 1983). "Speculative Returns: Bloom's Recent Work". MLN. 98 (5): 1286–1296. doi:10.2307/2906073.
  2. ↑ Pedersen, Cassie (2019). "Encountering Trauma 'Too Soon' and 'Too Late': Caruth, Laplanche, and the Freudian Nachträglichkeit". In Pedersen, Cassie (ed.). Topography of Trauma. Brill. pp. 25–44. doi:10.1163/9789004407947_004. ISBN 978-90-04-40794-7.
  3. 1 2 Ahmad, M. S.; Bukhari, Z. (January 11, 2023). "No safe place for war survivors". Frontiers in Psychiatry. 13 966556. doi:10.3389/fpsyt.2022.966556. PMC 9874218. PMID 36713925.
  4. ↑ Hafeez, F.; Akhter, M. S. (September 2025). "Haunting of the Past". The Critical Review of Social Sciences Studies. 3 (3). Retrieved April 3, 2026.
  5. 1 2 Caruth, Cathy (2014). Listening to Trauma: Conversations with Leaders in the Theory and Treatment of Catastrophic Experience. Johns Hopkins University Press. p. ix. ISBN 9781421414454.
  6. ↑ Mambrol, Nasrullah (December 19, 2018). "Trauma Studies". Literary Theory and Criticism. Retrieved June 29, 2026.
  7. ↑ Majoul, Bootheina; Amraoui, Yosra, eds. (2020). On History and Memory in Arab Literature and Western Poetics. Cambridge Scholars Publishing. p. 263. ISBN 978-1527560420. Retrieved June 29, 2026. Robert Jay Lifton, M.D. describes [Caruth] as 'one of the most innovative scholars on what we call trauma, and on our ways of perceiving and conceptualizing that still mysterious phenomenon.'
  8. 1 2 3 "Cathy Caruth | Literatures in English". Cornell. Retrieved January 11, 2026.
  9. ↑ Glaser, Linda B. (April 20, 2017). "Conference to focus on work of trauma scholar Cathy Caruth". Literatures in English. Cornell University. Retrieved June 29, 2026.
  10. 1 2 Felman, Shoshana (2014). "Fire in the Archive: The Alignment of Witness". The Future of Testimony: Interdisciplinary Perspectives on Witnessing. New York and London: Routledge. ISBN 978-1-135-01001-0. Retrieved January 12, 2026.
  11. 1 2 3 "Cathy Caruth, Forerunner of Studies in Trauma and Trauma Theory: In Conversation". The Sága Project. Retrieved January 22, 2026.
  12. 1 2 3 4 "Bio-note of Prof. Cathy Caruth" (PDF). Jamia Millia Islamia. Retrieved January 11, 2026.
  13. ↑ "What is a good h-index? Benchmarks by Field". Retrieved April 25, 2026.
  14. ↑ "Cathy Caruth". Google Scholar. Retrieved January 24, 2026.
  15. ↑ Caruth, Cathy (2023). L'Expérience inappropriable. Le trauma, le récit et l'histoire. Hermann. ISBN 979-1037022738.
  16. ↑ Caruth, Cathy (2000). Trauma als historische Erfahrung: die Vergangenheit einholen. Wallstein. ISBN 978-3892444145.
  17. ↑ Caruth, Cathy (2000). "Modalidades do despertar traumático". Catástrofe e representação. 1: 111–136.
  18. ↑ Caruth, Cathy (2000). "ベトナム帰還兵とトラウマ". Psiko. 1 (2): 50–53.
  19. ↑ Caruth, Cathy; Bojarska, Katarzyna (2010). "Teoria traumy jako siła lektury". Teksty Drugie: 125–136.
  20. ↑ Caruth, Cathy; Laplanche, Jean (2015). "Una entrevista con Jean Laplanche". Alter. Revista de psicoanálisis. 9: 1–14.
  21. ↑ Caruth, Cathy (2011). Nenastala izkušnja: travma, pripoved in zgodovina. Translated by Virk, Tomo. Založba ZRC. ISBN 978-9612542986.
  22. ↑ Caruth, Cathy (2021). Esperienza non rivendicata. Trauma, narrativa, storia. Quodlibet. ISBN 978-8822904560.
  23. ↑ Caruth, Cathy (2016). Sahipsiz Deneyim: Travma, Anlatı ve Tarih. Metis Yayınları.
  24. ↑ "CAMPUS LIFE: Yale; Exploring How Literary Gaps Express Trauma". The New York Times. December 22, 1991. Retrieved April 6, 2026.
  25. ↑ Caruth, Cathy. "ENGL 3755: Literature, Trauma, and Culture". Class Roster – Spring 2017. Cornell University. Retrieved April 6, 2026.
  26. 1 2 3 4 Caruth, Cathy; Brochard, Romain Pasquer; Tam, Ben (May 13, 2020). "Who Speaks from the Site Of Trauma?: An Interview with Cathy Caruth". Diacritics (journal) (Article). Retrieved March 31, 2026.
  27. ↑ "Caruth injects trauma into comparative literature". Emory Report. March 19, 2001. Retrieved January 11, 2026.
  28. ↑ Caruth, Cathy (1991). Unclaimed experience: trauma and the possibility of history. JSTOR: Yale French Studies. pp. 181–192. doi:10.2307/2930251. JSTOR 2930251.
  29. ↑ "Conference to focus on work of trauma scholar Cathy Caruth". Cornell Chronicle. Retrieved January 11, 2026.
  30. ↑ "Trauma Studies". Literariness. December 19, 2018. Retrieved January 11, 2026.
  31. ↑ "Cathy Caruth lectures on psychoanalysis, history | Cornell University". Cornell Chronicle. Retrieved January 11, 2026.
  32. ↑ "Colloquium on the Work of Professor Cathy Caruth". CRASSH. November 29, 2010.
  33. ↑ Garrett, Elizabeth (September 12, 2015). "Remembering M. H. Abrams Class of 1916 Professor of English, Emeritus". Office of the President. Cornell University. Retrieved April 3, 2026.
  34. ↑ "Former students will gather to celebrate Jonathan Culler". Cornell Chronicle. September 22, 2014. Retrieved April 3, 2026.
  35. 1 2 3 Dubreuil, Laurent. "Cathy Caruth". Humanities Lab at Cornell. Cornell University. Retrieved April 3, 2026.
  36. ↑ Kelley, Susan (April 22, 2026). "Kotlikoff among four faculty elected to American Academy of Arts and Sciences". Cornell Chronicle. Retrieved May 2, 2026.
  37. ↑ Caruth, Cathy (October 2010). "Afterword: Turning Back to Literature". PMLA. 125 (4). Modern Language Association: 1087–1095. JSTOR 41058306.
  38. ↑ Caruth, Cathy, ed. (October 2014). "Tragedy, Translation, and Theory: In Honor of Thomas J. McCall". Romantic Circles. Praxis Series. Retrieved April 3, 2026.
  39. ↑ "An Interview with Geoffrey Hartman". Studies in Romanticism. 35 (4): 631–652. 1996.
  40. ↑ "About Geoffrey Hartman". GALE. University of Iowa. Spring 2014. Retrieved March 31, 2026.
  41. ↑ "Class Roster". Classes Cornell. Retrieved March 31, 2026.
  42. ↑ "COML 4152 Dreaming Romanticism". Class Roster - Spring 2015. Cornell University. Retrieved April 21, 2026.
  43. ↑ "Cathy Caruth – The Ape Testimony Project | Cornell University". Cornell blogs. Retrieved January 11, 2026.
  44. ↑ "ENGL 3921 – Apes and Language". Class Roster – Spring 2021. Cornell University. Retrieved April 3, 2026.
  45. ↑ "Kanzi's Legacy". Humanities Lab at Cornell. Retrieved January 11, 2026.
  46. ↑ "Healing War Trauma in Ukraine". hromadske. July 29, 2018. Retrieved January 11, 2026.
  47. ↑ "Trauma, Language and Survival – Cathy Caruth". YouTube. December 22, 2020. Event occurs at 0:00. Retrieved January 11, 2026.
  48. ↑ Caruth, Cathy (2017). "The Body's Testimony: Dramatic Witness in the Eichmann Trial". Paragraph. 40 (3): 259–278. doi:10.3366/para.2017.0234.
  49. ↑ "African Scholars Thinking with Cathy Caruth". AVReQ. October 14, 2020. Retrieved January 11, 2026.
  50. ↑ "Trauma Theory, Implicated Subjects, and the Question of Israel/Palestine". MLA Profession. Retrieved March 31, 2026.
  51. ↑ "The History of Trauma and the Turn From Guilt to Shame – Interview with Ruth Leys (Part I)". JHIBlog.org. Retrieved March 31, 2026.
  52. ↑ Leys, Ruth (December 31, 2011). "Trauma and the Turn to Affect". Brill Rodopi (Book Chapter). Retrieved March 31, 2026.
  53. 1 2 LaCapra, Dominick (2001). Writing History, Writing Trauma. The Johns Hopkins University Press. pp. 86–113. ISBN 978-0-8018-6495-7.
  54. ↑ Morris, Daniel (September 2002). "Review: [Untitled]". American Jewish History. 90 (3). The Johns Hopkins University Press: 329–331. doi:10.1353/ajh.2003.0047. JSTOR 23887393.
  55. ↑ Goarzin, Anne (2011). "Articulating Trauma". Études irlandaises. 36 (1): 11–22. doi:10.4000/etudesirlandaises.2116. Retrieved April 3, 2026.
  56. ↑ Traverso, Antonio; Broderick, Mick (2010). "Interrogating trauma: Towards a critical trauma studies". Continuum: Journal of Media & Cultural Studies. 24 (1): 3–15. doi:10.1080/10304310903461270.
  57. ↑ Rodi–Risberg, Marinella (June 1, 2013). "The Nature of Trauma in American Novels by Michelle Balaev (review)". Journal of Literature and Trauma Studies (Book review). Retrieved March 31, 2026.
  58. ↑ Gibbs, Alan (July 30, 2014). "Introduction The Trauma Paradigm and Its Discontents". Edinburgh Scholarship Online (Chapter). Retrieved March 31, 2026.
  59. ↑ Greenberg, Zoe (August 13, 2018). "What Happens to #MeToo When a Feminist Is the Accused?". The New York Times (Article). Retrieved April 1, 2026.
  60. ↑ Piper, Greg (September 11, 2018). "Instructors mull dropping NYU feminist scholar from syllabi for alleged groping of male student". The Cornell Daily Sun (Article). Retrieved April 1, 2026.
  61. ↑ Opinion Department (September 17, 2018). "LETTER TO THE EDITOR: Prof. Caruth clarifies decision to sign letter re: NYU prof. found guilty of sexual harassment". The Cornell Daily Sun (Opinion). Retrieved April 1, 2026.
  62. ↑ Kilpatrick, Amina (September 24, 2018). "Cornell Grads React to 3 Professors' Support of NYU Prof. Suspended for Sexual Harassment". The Cornell Daily Sun (Article). Retrieved April 1, 2026.
  63. ↑ Caruth, Cathy (August 24, 2009). Empirical Truths and Critical Fictions: Locke, Wordsworth, Kant, Freud. Johns Hopkins University Press. doi:10.1353/book.3405. ISBN 978-0-8018-9269-1. Retrieved April 3, 2026.
  64. ↑ Caruth, Cathy Lynne (1988). Empirical truths and critical fictions: Locke, Wordsworth, Kant, Freud (PhD thesis). Yale University. 8917153. Retrieved April 3, 2026 – via ProQuest.
  65. ↑ Reviews of Empirical Truths and Critical Fictions
    • Baker, John (1994). "Review of Empirical Truths and Critical Fictions: Locke, Wordsworth, Kant, Freud". Comparative Literature Studies. 31 (2): 187–190. ISSN 0010-4132. JSTOR 40246937.
    • Hanley, Keith (1993). "Review of Empirical Truths and Critical Fictions: Locke, Wordsworth, Kant, Freud". The Modern Language Review. 88 (2): 408–409. doi:10.2307/3733771. ISSN 0026-7937. JSTOR 3733771.
  66. ↑ Terada, Rei (July 6, 2011). "The Age of Deconstruction". Minnesota Review (Book review). Retrieved March 31, 2026.
  67. ↑ Geller, Jay (September 1, 2002). "Preface". JHUP (Book review). Retrieved March 31, 2026.
  68. ↑ Caruth, Cathy (1995). Trauma Hopkins Press. doi:10.56021/9781421413525. ISBN 978-1-4214-1352-5. Retrieved March 31, 2026.
  69. ↑ "cathy caruth trauma explorations in memory". fullpdfword.com. Retrieved March 31, 2026.
  70. ↑ Reviews of Unclaimed Experience
  71. ↑ Caruth, Cathy (2013). Literature in the Ashes of History. doi:10.56021/9781421411545. ISBN 978-1-4214-1156-9. Retrieved March 31, 2026.
  72. ↑ Levine, Michael (February 19, 2015). "Literature in the Ashes of History by Cathy Caruth (review)". University of Nebraska Press (Book review). Retrieved March 31, 2026.
  73. ↑ Caruth, Cathy (2014). Listening to Trauma Hopkins Press. doi:10.56021/9781421414447. ISBN 978-1-4214-1446-1. Retrieved March 31, 2026.
  74. ↑ Review of Listening to Trauma
    • Willbern, David; Caruth, Cathy (2017). "Review of Listening to Trauma: Conversations with Leaders in the Theory and Treatment of Catastrophic Experience, CaruthCathy". American Imago. 74 (2): 187–208. ISSN 0065-860X. JSTOR 26303668.
  75. ↑ Caruth, Cathy, ed. (October 2014). "Tragedy, Translation, and Theory: In Honor of Thomas J. McCall". Romantic Circles. Praxis Series. Retrieved April 3, 2026.
  76. ↑ Caruth, Cathy (October 2014). "Tragedy and Translation: Tom McCall's "Case of the Missing Body"". Romantic Circles. University of Colorado Boulder.

See also

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