A Duty Of Remembrance

A Duty of Remembrance recounts the lives of two families during the first half of the twentieth century. August, a cooper, spent WWI in Flanders carrying the dead and wounded by horse-drawn wagon to the field hospital. His son, Gustel, joined the SS at the age of twenty; saw his first action September 1, 1939 during the invasion of Poland. He was deployed in an Einsatzkommando unit to the Ukraine, and, then, as a Gestapo officer back in the Reich and in Greece. Schoolteacher Herbert was a passionate National Socialist as were his daughters, Irmgard and Erika. His son, Manfred, joined the Waffen SS at the age of eighteen and saw his first action in Dieppe. Captured by the Russians at twenty-one, he spent five years in the Gulags of Siberia and in the Lubyanka in Moscow. Erika, fleeing from the Russians during the trek of women and children, was one of only four women to make it to the West. Irmgard and her two little girls were driven out of their home by French troops; they spent weeks on the road. Although disillusioned and feeling betrayed by their government, all rebuilt their lives.

Memory occupies a fundamental place in philosophy, playing a central role not only in the history of philosophy but also in philosophy of mind, epistemology, and ethics. Yet the philosophy of memory has only recently emerged as an area of study and research in its own right. The Routledge Handbook of Philosophy of Memory is an outstanding reference source on the key topics, problems, and debates in this exciting area, and is the first philosophical collection of its kind. The forty-eight chapters are written by an international team of contributors, and divided into nine parts: The nature of memory The metaphysics of memory Memory, mind, and meaning Memory and the self Memory and time The social dimension of memory The epistemology of memory Memory and morality History of philosophy of memory. Within these sections, central topics and problems are examined, including: truth, consciousness, imagination, emotion, self-knowledge, narrative, personal identity, time, collective and social memory, internalism and externalism, and the ethics of memory. The final part examines figures in the history of philosophy, including Aristotle, Augustine, Freud, Bergson, Wittgenstein, and Heidegger, as well as perspectives on memory in Indian and Chinese philosophy. Essential reading for students and researchers in philosophy, particularly philosophy of mind and psychology, the Handbook will also be of interest to those in related fields, such as psychology and anthropology.

"No soldier could ask for a sweeter resting place than on the field of glory where he fell. The land he died to save vies with the one which gave him birth in paying tribute to his memory, and the kindly hands which so often come to spread flowers upon his earthly coverlet express in their gentle task a personal affection."—General John J. Pershing To remember and honor the memory of the American soldiers who fought and died in foreign wars during the past hundred years, the American Battle Monuments Commission (ABMC) was established. Since the agency was founded in 1923, its sole purpose has been to commemorate the soldiers' service and the causes for which their lives were given. The twenty-five overseas cemeteries honoring 139,000 combat dead and the memorials honoring the 60,314 fallen soldiers with no known graves are among the most beautiful and meticulously maintained shrines in the world. In the first comprehensive study of the ABMC, Thomas H. Conner traces how the agency came to be created by Congress in the aftermath of World War I, how the cemeteries and monuments the agency built were designed and their locations chosen, and how the commemorative sites have become important "outposts of remembrance" on foreign soil. War and Remembrance powerfully demonstrates that these monuments—living sites that embody the role Americans played in the defense of freedom far from their own shores—assist in understanding the interconnections of memory and history and serve as an inspiration to later generations.

Lea David exposes the dangers and pitfalls of mandating memory in the name of human rights in conflict and post-conflict settings.

A leading contrarian thinker explores the ethical paradox at the heart of history's wounds The conventional wisdom about historical memory is summed up in George Santayana's celebrated phrase, "Those who cannot remember the past are condemned to repeat it." Today, the consensus that it is moral to remember, immoral to forget, is nearly absolute. And yet is this right? David Rieff, an independent writer who has reported on bloody conflicts in Africa, the Balkans, and Central Asia, insists that things are not so simple. He poses hard questions about whether remembrance ever truly has, or indeed ever could, "inoculate" the present against repeating the crimes of the past. He argues that rubbing raw historical wounds--whether self-inflicted or imposed by outside forces--neither remedies injustice nor confers reconciliation. If he is right, then historical memory is not a moral imperative but rather a moral option--sometimes called for, sometimes not. Collective remembrance can be toxic. Sometimes, Rieff concludes, it may be more moral to forget. Ranging widely across some of the defining conflicts of modern times--the Irish Troubles and the Easter Uprising of 1916, the white settlement of Australia, the American Civil War, the Balkan wars, the Holocaust, and 9/11--Rieff presents a pellucid examination of the uses and abuses of historical memory. His contentious, brilliant, and elegant essay is an indispensable work of moral philosophy.

A Duty of Remembrance recounts the lives of two families during the first half of the twentieth century. August, a cooper, spent WWI in Flanders carrying the dead and wounded by horse-drawn wagon to the field hospital. His son, Gustel, joined the SS at the age of twenty; saw his first action September 1, 1939 during the invasion of Poland. He was deployed in an Einsatzkommando unit to the Ukraine, and, then, as a Gestapo officer back in the Reich and in Greece. Schoolteacher Herbert was a passionate National Socialist as were his daughters, Irmgard and Erika. His son, Manfred, joined the Waffen SS at the age of eighteen and saw his first action in Dieppe. Captured by the Russians at twenty-one, he spent five years in the Gulags of Siberia and in the Lubyanka in Moscow. Erika, fleeing from the Russians during the trek of women and children, was one of only four women to make it to the West. Irmgard and her two little girls were driven out of their home by French troops; they spent weeks on the road. Although disillusioned and feeling betrayed by their government, all rebuilt their lives.

Despite an explosion of studies on memory in historical and cultural studies, there is relatively little in moral philosophy on this subject. In this book, Jeffrey Blustein provides a systematic and philosophically rigorous account of a morality of memory. Drawing on a broad range of philosophical and humanistic literatures, he offers a novel examination of memory and our relations to people and events from our past, the ways in which memory is preserved and transmitted, and the moral responsibilities associated with it. Blustein treats topics of responsibility for one's own past; historical injustice and the role of memory in doing justice to the past; the relationship of collective memory to history and identity; collective and individual obligations to remember those who have died, including those who are dear to us; and the moral significance of bearing witness.

Forgetful Remembrance examines the paradoxes of what actually happens when communities persistently endeavour to forget inconvenient events. The question of how a society attempts to obscure problematic historical episodes is addressed through a detailed case study grounded in the north-eastern counties of the Irish province of Ulster, where loyalist and unionist Protestants -- and in particular Presbyterians -- repeatedly tried to repress over two centuries discomfiting recollections of participation, alongside Catholics, in a republican rebellion in 1798. By exploring a rich variety of sources, Beiner makes it possible to closely follow the dynamics of social forgetting. His particular focus on vernacular historiography, rarely noted in official histories, reveals the tensions between professed oblivion in public and more subtle rituals of remembrance that facilitated muted traditions of forgetful remembrance, which were masked by a local culture of reticence and silencing. Throughout Forgetful Remembrance, comparative references demonstrate the wider relevance of the study of social forgetting in Northern Ireland to numerous other cases where troublesome memories have been concealed behind a veil of supposed oblivion.

Much of the intense current interest in collective memory concerns the politics of memory. In a book that asks, "Is there an ethics of memory?" Avishai Margalit addresses a separate, perhaps more pressing, set of concerns. The idea he pursues is that the past, connecting people to each other, makes possible the kinds of "thick" relations we can call truly ethical. Thick relations, he argues, are those that we have with family and friends, lovers and neighbors, our tribe and our nation--and they are all dependent on shared memories. But we also have "thin" relations with total strangers, people with whom we have nothing in common except our common humanity. A central idea of the ethics of memory is that when radical evil attacks our shared humanity, we ought as human beings to remember the victims. Margalit's work offers a philosophy for our time, when, in the wake of overwhelming atrocities, memory can seem more crippling than liberating, a force more for revenge than for reconciliation. Morally powerful, deeply learned, and elegantly written, The Ethics of Memory draws on the resources of millennia of Western philosophy and religion to provide us with healing ideas that will engage all of us who care about the nature of our relations to others.