Abstract
When Philip Gourevitch walked among the dead Tutsis massacred by the Hutus at Nyarubuye in the Rwandan genocide of 1994, he saw, one year after the killings, that the dead were still there, left unburied as a memorial to what had happened. He noted that the corpses were strangely beautiful: “The randomness of the fallen forms, the strange tranquility of their rude exposure, the skull here, the arm bent in some uninterpretable gesture there—these things were beautiful, and their beauty only added to the affront of the place.”1 After stepping accidentally on a skull, hearing its crunch and feeling its vibration, Gourevitch was unsure of his response, worrying that he, like Leontius in Book IV of Plato’s Republic, was cursed for having his fill “of the lovely spectacle.” He felt unreal. Gourevitch confessed that the dead were to him omnipresent but only as “absences” and “only of interest as evidence” in the impending trials of their killers.2
We have been entrusted with an awesome legacy, and we are being judged by invisible friends, brothers, teachers, parents and they are all dead. And they all had but one wish, to be remembered.
Elie Wiesel, at the Opening Session of the United States
Holocaust Memorial Commission, 15 February 1979
I do not know / if you can still / make something of me / If you have the courage to try …
Charlotte Delbo, Auschwitz and After
Access this chapter
Tax calculation will be finalised at checkout
Purchases are for personal use only
Preview
Unable to display preview. Download preview PDF.
Notes
Michael S. Roth and Charles G. Salas, eds, Disturbing Remains: Memory’ History’ and Crisis in the Twentieth Century (Los Angeles, CA: The Getty Research Institute, 2001), pp. 63–73.
George Steiner, Language and Silence: Essays on Language, Literature, and the Inhuman (New York: Atheneum, 1967), p. 156.
David Chandler, Voices from S-21: Terror and History in Pol Pot’s Secret Prison, (Berkeley, CA: University of California Press, 1999), pp. 111–12.
Adriaan T. Peperzak, Simon Critchley, and Robert Bernasconi, eds, Emmanuel Levinas: Basic Philosophical Writings (Bloomington, IN: Indiana University Press, 1996), pp. 162–9.
Erna Paris, Long Shadows: Truth, Lies and History (New York and London: Bloomsbury Publishing, 2001), pp. 417–18.
William Schabas, Genocide in International Law: The Crime of Crimes (Cambridge: Cambridge University Press, 2000).
Immanuel Kant, Religion within the Boundaries of Mere Reason, trans. George di Giovanni, in Allen Wood and George di Giovanni, eds, Immanuel Kant: Religion and Rational Theology (Cambridge: Cambridge University Press, 1996), p. 96 (italics added).
David Patterson, “G-d, World, Humanity: Jewish Reflections on Justice after Auschwitz,” in David Patterson and John K. Roth, eds, After-Words: Post-Holocaust Struggles with Forgiveness, Reconciliation, Justice (Seattle, WA: University of Washington Press, 2004), pp. 171–82, p. 173.
Alain Badiou, Ethics: An Essay on the Understanding of Evil, trans. Peter Hallward (London: Verso, 2001).
Alain Finkielkraut, In the Name of Humanity: Reflections on the Twentieth Century, trans. Judith Friedlander (New York: Columbia University Press, 2000), pp. 58–9.
Immanuel Levinas, Entre Nous: On Thinking of the Other, trans. Michael Smith and Barbara Harshav (New York: Columbia University Press, 1998), p. 94.
Hannah Arendt, On Revolution (London and New York: Viking-Penguin, 1963), p. 88.
Primo Levi, If This Is a Man, trans. Stuart Woolf (London: Sphere Books-Penguin, 1987), p. 96.
Giorgio Agamben, Remnants of Auschwitz: The Witness and the Archive (New York: Zone Books, 1999), p. 62.
Judy Ledgerwood, “The Cambodian Tuol Sleng Museum of Genocidal Crimes: National Narrative,” in David E. Lovey and William H. Beezley, eds, Genocide, Collective Violence, and Popular Memory: The Politics of Remembrance in the Twentieth Century (Wilmington, DE: Scholarly Resources, Inc., 2002), pp. 103–22.
Jacob Meskin, “The Jewish Transformation of Modern Thought: Levinas and Philosophy After the Holocaust,” Cross Currents 47 (Winter 1997–98), p. 505.
Martha Minow, Between Vengeance and Forgiveness: Facing History after Genocide and Mass Violence (Boston, MA: Beacon Press, 1998), p. 146.
Eva Hoffman, After Such Knowledge: Memory, History, and the Legacy of the Holocaust (New York: Public Affairs, 2004), pp. 160–1.
Hanna Fenichel Pitkin, The Attack of the Blob: Hannah Arendt’s Concept of the Social (Chicago, IL: University of Chicago Press, 1998), p. 166.
Editor information
Copyright information
© 2005 Paul C. Santilli
About this chapter
Cite this chapter
Santilli, P.C. (2005). Philosophy’s Obligation to the Human Being in the Aftermath of Genocide. In: Roth, J.K. (eds) Genocide and Human Rights. Palgrave Macmillan, London. https://doi.org/10.1057/9780230554832_18
Download citation
DOI: https://doi.org/10.1057/9780230554832_18
Publisher Name: Palgrave Macmillan, London
Print ISBN: 978-1-4039-3548-9
Online ISBN: 978-0-230-55483-2
eBook Packages: Palgrave Religion & Philosophy CollectionPhilosophy and Religion (R0)