For Sebald, it is evident that the idea of homeland («Heimat,» an untranslatable word that means home, the place where one person comes from and grew up) only gains its true meaning when it is lost; when, in that case, it becomes a concept abstract and ambivalent. Jean Améry, an Austrian, disowned Austria when he saw the Nazi "solicitude with which the country opened itself to invasion." Someone whose "moral intransigence" demanded that he become "certified stateless" finds Sebald a definition that satisfies him: homeland, "the more you have, the less you need." In other words, «what 'homeland' might mean for someone who is only a negative ex, in exile, is learned.» It is exiled, more specifically, the marks left by these exiles (geographic or psychological), which are treated in these essays. Fascinating are the analyses of the ghetto narratives produced by German-speaking Jewish writers (such as Leopold Kompert, Karl Emil Franzos, Sacher-Masoch, or Franz Kafka). The devastating dismantling of Hermann Broch's flaws and mistakes in his Bergroman, without failing to question "the great renown that Germanist waterers channelled towards him," and the brilliant intellectual, but also human, portraits of Peter Altenberg and Joseph Roth.