Memory And Morality After Auschwitz

The relations between memory and history have recently become a subject of contention, and the implications of that debate are particularly troubling for aesthetic, ethical, and political issues. Dominick LaCapra focuses on the interactions among history, memory, and ethicopolitical concerns as they emerge in the aftermath of the Shoah. Particularly notable are his analyses of Albert Camus's novella The Fall, Claude Lanzmann's film Shoah, and Art Spiegelman's "comic book" Maus. LaCapra also considers the Historians' Debate in the aftermath of German reunification and the role of psychoanalysis in historical understanding and critical theory. In six essays, LaCapra addresses a series of related questions. Are there experiences whose traumatic nature blocks understanding and disrupts memory while producing belated effects that have an impact on attempts to address the past? Do some events present moral and representational issues even for groups or individuals not directly involved in them? Do those more directly involved have special responsibilities to the past and the way it is remembered in the present? Can or should historiography define itself in a purely scholarly and professional way that distances it from public memory and its ethical implications? Does art itself have a special responsibility with respect to traumatic events that remain invested with value and emotion?

The first multidisciplinary study of its kind, Breaking Crystal examines how members of the generation after the Holocaust in Israel and the United States confront through their own imaginations a traumatic event they have not directly experienced. Among the questions this groundbreaking work raises are: Whose memory is it? What will the collective memory of the Holocaust be in the twenty-first century, after the last survivors have given testimony? How in the aftermath of the Holocaust do we read and write literature and history? How is the memory inscribed in film and art? Is the appropriation of the Holocaust to political agendas a desecration of the six million Jews? What will the children of survivors pass on to the next generation?

To forget after Auschwitz is considered barbaric. Baer and Sznaider question this assumption not only in regard to the Holocaust but to other political crimes as well. The duties of memory surrounding the Holocaust have spread around the globe and interacted with other narratives of victimization that demand equal treatment. Are there crimes that must be forgotten and others that should be remembered? In this book the authors examine the effects of a globalized Holocaust culture on the ways in which individuals and groups understand the moral and political significance of their respective histories of extreme political violence. Do such transnational memories facilitate or hamper the task of coming to terms with and overcoming divisive pasts? Taking Argentina, Spain and a number of sites in post-communist Europe as test cases, this book illustrates the transformation from a nationally oriented ethics to a trans-national one. The authors look at media, scholarly discourse, NGOs dealing with human rights and memory, museums and memorial sites, and examine how a new generation of memory activists revisits the past to construct a new future. Baer and Sznaider follow these attempts to manoeuvre between the duties of remembrance and the benefits of forgetting. This, the authors argue, is the "ethics of Never Again."

A lecture held at the Wissenschaftskolleg in Berlin, June 1996. Discusses the importance of memory to human life. Unlike history, it has an ethical aspect; and it must be inclusive - of good and evil, the painful and the encouraging, Nazi crimes and those few who heroically resisted them. Points to the ghetto and concentration camp inmates who wrote journals, and to Dubnow who continued to write his history, so that we might remember. We should remember the Jews in the photographs - the old Jew whose beard is being cut off by laughing German soldiers, the starving children begging for bread. But as the generation of the Holocaust passes away, who will remember or want to remember? While Germany is now a praiseworthy democracy, there are troubling manifestations of insensitivity toward the Jewish past. Pp. 1-10 contain introductory remarks by Wolf Lepenies on the occasion of the lecture.

Romanticism After Auschwitz reveals how one of the most insistently anti-romantic discourses, post-Holocaust testimony, remains romantic, and proceeds to show how this insight compels a thorough rethinking of romanticism.

This is a comprehensive collection of readings from the work of Theodor Adorno, one of the most influential German thinkers of the twentieth century. What took place in Auschwitz revokes what Adorno termed the "Western legacy of positivity,” the innermost substance of traditional philosophy. The prime task of philosophy then remains to reflect on its own failure, its own complicity in such events. Yet in linking the question of philosophy to historical occurrence, Adorno seems not to have abandoned his paradoxical, life-long hope that philosophy might not be entirely closed to the idea of redemption. He prepares for an altogether different praxis, one no longer conceived in traditionally Marxist terms but rather to be gleaned from "metaphysical experience.” In this collection, Adorno's literary executor has assembled the definitive introduction to his thinking. Its five sections anatomize the range of Adorno's concerns: "Toward a New Categorical Imperative,” "Damaged Life,” "Administered World, Reified Thought,” "Art, Memory of Suffering,” and "A Philosophy That Keeps Itself Alive.” A substantial number of Adorno’s writings included appear here in English for the first time. This collection comes with an eloquent introduction from Rolf Tiedemann, the literary executor of Adorno’s work.

Hans Jonas, a pupil of Heidegger and a colleague of Hannah Arendt at the New School for Social Research, was one of the most prominent phenomenologists of his generation. This carefully chosen anthology of Jonas's shorter writings - on topics from Jewish philosophy to philosophy of religion to philosophy of biology and social philosophy - reveals their range without obscuring their central unifying thread: that as living, biological beings, we are also beings who die, and who must consider the implications for current and future ethical and social relations.

Good and Evil After Auschwitz is a compendium of the papers presented at an extraordinary symposium convened at the Vatican in 1998. It represents the views of more than thirty of the world's foremost theologians and religious thinkers on the inescapable moral question of our era, the problem of how, if at all, believers can reconcile their faith in a just and merciful God with the mass murder of millions of innocents during the Holocaust. Although the symposium took place in the Vatican, it gave voice to the thought and anguish of Jewish and Protestant thinkers as well as Roman Catholics. The participants came from many different countries and include many individuals well known in European intellectual and philosophical circles. The volume includes an interview with Marek Edelman, the last surviving leader of the Warsaw Ghetto uprising, and excerpts from the writings of Moshe Flinker, Etty Hillesum, and Dietrich Bonhoeffer. Good and Evil After Auschwitz is a powerful and thought-provoking book. The profoundly moving contributions by the symposium participants can serve as signposts to guide us in the effort to confront the awesome questions posed by the Holocaust, even as they remind us that no human answer can possibly be adequate to its enormity.

Vigilant Memory focuses on the particular role of Emmanuel Levinas's thought in reasserting the ethical parameters for poststructuralist criticism in the aftermath of the Holocaust. More than simply situating Levinas's ethics within the larger context of his philosophy, R. Clifton Spargo offers a new explanation of its significance in relation to history. In critical readings of the limits and also the heretofore untapped possibilities of Levinasian ethics, Spargo explores the impact of the Holocaust on Levinas's various figures of injustice while examining the place of mourning, the bad conscience, the victim, and the stranger/neighbor as they appear in Levinas's work. Ultimately, Spargo ranges beyond Levinas's explicit philosophical or implicit political positions to calculate the necessary function of the "memory of injustice" in our cultural and political discourses on the characteristics of a just society. In this original and magisterial study, Spargo uses Levinas's work to approach our understanding of the suffering and death of others, and in doing so reintroduces an essential ethical element to the reading of literature, culture, and everyday life.