Kristeva opens this chapter with a discussion of Céline’s “hotheaded” pamphlets in support of Nazism and antisemitic dogma. She cites many tirades from the pamphlets that support Hitler and demonize Jewish people. Céline rages against the Catholic Church, schools, Jewish people, the masses, the bourgeoisie, the freemasons, and a host of other cultural establishments. Kristeva identifies two commonalities featured in the pamphlets. First, she argues that Céline directs his rage at Symbolic Law; that is, against the Law of the Father as articulated by Christian structures and beliefs. The second theme found in all the pamphlets is “the attempt to substitute another Law for the constraining and frustrating symbolic one, a law that would be absolute, full, and reassuring” (178). In short, Kristeva points to Céline’s attachment to and desire for fascism. In addition, Kristeva comments on Céline’s writing style, including his use of rhythm, syntactic experimentation, ellipses, and spontaneity.

Kristeva poses the question, “What fantasies can the Jew thus precipitate in Céline, in order to be exemplar of all hatred, of all desire, of all fear of the Symbolic?” (180). She argues that Céline views the Jewish individual as a hero, an example of a preferred son.