Contemporary feminist debates over the meanings of gender lead time and again to a certain sense of trouble, as if the indeterminacy of gender might eventually culminate in the failure of feminism. Perhaps trouble need not carry such a..

Divided into three essays, this title offers an investigation into the origins of our moral values, or as the author calls them 'moral prejudices'. It addresses the concept of guilt and its role in the development of civilization and religion. It also considers suffering and its role in human existence.

Evil is a poorly understood phenomenon. In this provocative 2005 book, Professor Vetlesen argues that to do evil is to intentionally inflict pain on another human being, against his or her will, and causing serious and foreseeable harm. Vetlesen investigates why and in what sort of circumstances such a desire arises, and how it is channeled, or exploited, into collective evildoing. He argues that such evildoing, pitting whole groups against each other, springs from a combination of character, situation, and social (...) structure. By combining a philosophical approach inspired by Hannah Arendt, a psychological approach inspired by C. Fred Alford and a sociological approach inspired by Zygmunt Bauman, and bringing these to bear on the Holocaust and ethnic cleansing in the former Yugoslavia, Vetlesen shows how closely perpetrators, victims, and bystanders interact, and how aspects of human agency are recognized, denied, and projected by different agents. (shrink)

In this acclaimed book, renowned Harvard scholar Susan Rubin Suleiman discusses individual and collective memories of World War II, as reflected in literary memoirs, autobiographical novels, works of history and philosophy, and films. Suleiman argues that memories of World War II transcend national boundaries, due not only to the global nature of the war but also to the increasingly global presence of the Holocaust as a site of collective memory. Among the works she discusses are Jean-Paul Sartre's essays on the (...) Occupation and Resistance in France; Marcel Ophuls's innovative documentary on the Nazi interrogator Klaus Barbie, who was tried for crimes against humanity in 1987; István Szabó's film "Sunshine," a chronicle of Jewish identity in central Europe; literary memoirs by Jorge Semprun and Elie Wiesel; and experimental writing by child survivors of the Holocaust, Georges Perec and Raymond Federman. (shrink)

In a book that asks, 'Is there an ethics of memory?' Avishai Margalit addresses a separate, perhaps more pressing, set of concerns.

What distinguishes evils from ordinary wrongs? Is hatred a necessarily evil? Are some evils unforgivable? Are there evils we should tolerate? What can make evils hard to recognize? Are evils inevitable? How can we best respond to and live with evils? Claudia Card offers a secular theory of evil that responds to these questions and more. Evils, according to her theory, have two fundamental components. One component is reasonably foreseeable intolerable harm -- harm that makes a life indecent and impossible (...) or that makes a death indecent. The other component is culpable wrongdoing. Atrocities, such as genocides, slavery, war rape, torture, and severe child abuse, are Card's paradigms because in them these key elements are writ large. Atrocities deserve more attention than secular philosophers have so far paid them. They are distinguished from ordinary wrongs not by the psychological states of evildoers but by the seriousness of the harm that is done. Evildoers need not be sadistic:they may simply be negligent or unscrupulous in pursuing their goals. Card's theory represents a compromise between classic utilitarian and stoic alternatives (including Kant's theory of radical evil). Utilitarians tend to reduce evils to their harms; Stoics tend to reduce evils to the wickedness of perpetrators: Card accepts neither reduction. She also responds to Nietzsche's challenges about the worth of the concept of evil, and she uses her theory to argue that evils are more important than merely unjust inequalities. She applies the theory in explorations of war rape and violence against intimates. She also takes up what Primo Levi called "the gray zone", where victims become complicit in perpetrating on others evils that threaten to engulf themselves. While most past accounts of evil have focused on perpetrators, Card begins instead from the position of the victims, but then considers more generally how to respond to -- and live with -- evils, as victims, as perpetrators, and as those who have become both. (shrink)

An introduction and translator's note by translator Peter Preuss are included in the text.

For the first time in English, all the fiction by the writer who has been called “the greatest Spanish-language writer of our century” collected in a single volume A Penguin Classics Deluxe Edition From Jorge Luis Borges’s 1935 debut with The Universal History of Iniquity, through his immensely influential collections Ficciones and The Aleph, these enigmatic, elaborate, imaginative inventions display his talent for turning fiction on its head by playing with form and genre and toying with language. Together these incomparable (...) works comprise the perfect one-volume compendium for all those who have long loved Borges, and a superb introduction to the master's work for those who have yet to discover this singular genius. (shrink)

In Phantoms of Remembrance, Patrick Geary makes important new inroads into the widely discussed topic of historical memory, vividly evoking the everyday lives of eleventh-century people and both their written and nonwritten ways of preserving the past. Through richly detailed descriptions of various acts of remembrance - including the naming of children and the recording of visions - the author unearths a wide range of approaches to preserving the past as it was or formulating the past that an individual or (...) group prefers to imagine. By focusing on a turning point in medieval history, one in which an effort was made to make a cultural break with the previous centuries, Geary offers a dramatic example of specific mental and social structures that filtered the memories communicated by social elites and ordinary individuals alike. (shrink)

The following is simultaneously an essay in sociological theory, in cultural sociology, and in the empirical reconstruction of postwar Western history. Per theory, it introduces and specifies a model of cultural trauma - a model that combines a strong cultural program with concern for institutional and power effects - and applies it to large-scale collectivities over extended periods of time. Per cultural sociology, the essay demonstrates that even the most calamitous and biological of social facts - the prototypical evil of (...) genocidal mass murder - can be understood only inside of symbolic codes and narratives; that these frames change substantially depending on social circumstances; and that this culture process is critical to establishing understandings of moral responsibility. Empirically, this essay documents, in social and cultural detail, using both secondary and primary sources, how it was that the `Holocaust' gradually became the dominant symbolic representation of evil in the late twentieth century, and what its consequences have been for the development of a supra-national moral universalism that may restrict genocidal acts in the future. (shrink)

What are the ethical responsibilities of the historian in an age of mass murder and hyperreality? Can one be postmodern and still write history? For whom should history be written? Edith Wyschogrod animates such questions through the passionate figure of the "heterological historian." Realizing the philosophical impossibility of ever recovering "what really happened," this historian nevertheless acknowledges a moral imperative to speak for those who have been rendered voiceless, to give countenance to those who have become faceless, and hope to (...) the desolate. Wyschogrod also weighs the impact of modern archival methods, such as photographs, film, and the Internet, which bring with them new constraints on the writing of history and which mandate a new vision of community. Drawing on the works of continental philosophers, historiographers, cognitive scientists, and filmmakers, Wyschogrod creates a powerful new framework for the understanding of history and the ethical duties of the historian. (shrink)

Harald Weinrich's epilogue considers forgetting in the present age of information overflow, particularly in the area of the natural sciences."--Jacket.

Modern history is haunted by the disasters of the century-world wars, concentration camps, Hiroshima, and the Holocaust-grief, anger, terror, and loss beyond words, but still close, still impending. How can we write or think about disaster when by its very nature it defies speech and compels silence, burns books and shatters meaning? The Writing of the Disaster reflects upon efforts to abide in disaster's infinite threat. First published in French in 1980, it takes up the most serious tasks of writing: (...) to describe, explain, and redeem when possible, and to admit what is not possible. Neither offers consolation. Maurice Blanchot has been praised on both sides of the Atlantic for his fiction and criticism. The philosopher Emmanuel Levinas once remarked that Blanchot's writing is a "language of pure transcendence, without correlative." Literary theorist and critic Geoffrey Hartman remarked that Blanchot's influence on contemporary writers "cannot be overestimated." Ann Smock is a professor of French at the University of California at Berkeley. She has translated Blanchot's The Space of Literature, also available as a Bison Book. Jeffrey Mehlman, a professor of French at Boston University, is the author of many books and articles on twentieth-century France and French literature. (shrink)