History’s Ethical Demand: Memory,Denial, and Responsibility in the Wake of the Holocaust

What does it mean to discover an unspoken Nazi past in one’s own family? In a moment defined by chance and circumstance, I discovered that my German grandfather had joined the Nazi Party. Using my family’s struggle with memory as a site of inquiry, I examine the process of remembering, its transmission, and dissociation, particularly as it relates to past and present perpetrator groups. What lurks in the silences that are passed down between generations? How does our collective response to history’s atrocities shape what we what we know and remember as individuals? How do we define the moral obligations of memory, or understand the power of dissociation more than seven decades after the Holocaust? When does complacency in the face of past or present injustice make us complicit? Any answer to these questions points to the complexity of memory and the ethical demands of history. Connections between collective crimes of the past and social injustices in the present are considered and different forms of historical awareness and personal responsibility are discussed. In the face of overt prejudice and racism, “history’s call” and the work of psychoanalysis are inherently related.     

The Incarnation of Lived Time: Towards an Ecology of Memory

Most of us think of memory in terms of the brain's ability to store and retrieve events, facts, and skills. Philosophers and cognitive scientists seek to understand memory in terms of causation and justification. This article steps back from these considerations to reflect broadly on what memory is. Drawing on the paradigm shift underway in mind sciences, I explore the implications of the emerging understanding of cognition as embodied, embedded, extended, and enacted. This new paradigm undermines epistemological dualism and individualism and makes it possible to view memory as an ecological process.     

The silent music sheet,the replica tin and the unsewn button: Materialising nostalgia in the Marks and Spencer's archive

This paper explores how nostalgia and collective memory are materialised, imagined, curated and orchestrated through the archive. Drawing upon the example of the Marks and Spencer's (M&S) archive, we argue that archives, particularly those containing objects, command nostalgia. They re-appropriate objects, memories and their histories into contemporary narratives. This paper adds to a body of work within and beyond geography and sociology exploring the potency and creativity of everyday materials and their ability to produce, imagine and memorialise affinities between people, places and past times. This raises questions about the politics of memory, the authenticity of objects and the nostalgic imaginaries they enliven, what we discuss as ‘faux nostalgia’. We illustrate how M&S is part of collective British memory, promoting middle-class ideals of British family life. The archive and objects on display materialise such imaginaries, creating a yearning for the spirit, values and opportunities of times gone by; interweaving them into contemporary narratives of family life to create unattainable ideals. We reflect upon the biographies of three objects from the archive: a music sheet, an unsewn button and a replica tin. By making these objects central to our account, we illustrate how they materialise and recollect nostalgia through the archive.     

Historical Memory and the Resurrection of Jesus: Encountering the Risen Christ

Why did the risen Christ only impart the truth of his resurrection to future generations indirectly? Why risk the distortion and eventual loss of contact with the truth and reality of his risen life that could result? Moreover, granted he uses mediation to preserve his presence among humankind, what means does he use? This article argues that Christ employs two principal means to preserve the knowledge and saving presence of his risen life in his church, namely: the historical memory preserved in the Gospels and the church's liturgical remembrance. The first part of this work examines the existence and reliability of eyewitness testimony in the Gospels in dialogue with the work of Richard Bauckham. The second part examines the path of liturgical remembrance through active participation in the life of the crucified and risen Christ.     

“Everyone always did the same”: Constructing legacies of collective industrial pasts in ex-mining communities in the South Wales Valleys

Understanding post-industrial places requires an engagement with how these communities construct identities around a sense of a shared or common industrial past, particularly in areas that have struggled to adapt to the loss of community-defining industries (Beatty et al. 2007). This paper draws on ethnographic data, non-directive interviews, and auto-ethnographic reflections collected in an ex-coal mining town in a South Wales valley in the UK. The paper seeks to better consider post-industrial collective identities by attending to concepts of collective memory and imaginaries of industrial pasts. Conceptualising memory as rooted in the material and immaterial; affective, emotive and discursive; shared and imagined; this paper discusses how everyday relationships are inextricably linked to an assumed shared history within an ‘typical’ active mining community. By engaging the everyday lives, practices, and discourses of contemporaneous residents this paper outlines the ways in which the past is constructed as universal and homogenous. It also extends this discussion to consider how these imagined shared pasts, and the enduring values routed in these collective memories, are mobilised to construct senses of inclusion, difference, and othering; imagined industrial pasts have enduring impacts for the construction of contemporary communities.     

National Days,National Identity,and Collective Memory: Exploring the Impact of Holocaust Day in Israel

This study uses the case of Holocaust Day in Israel to examine the premise that national days impact national identity and collective memory. Specifically, the study examines whether a very unique type of national day—Holocaust Day—impacts national identification, nationalism, and collective memory in the form of Israeli Jews' perceptions of the “lessons” of the Holocaust. This study uses panel survey design data on national identity and perceptions of the Holocaust's lessons from the same sample of Israeli Jews (N = 665) collected two months prior to Holocaust Day and again during and after Holocaust Day. During and after Holocaust Day, respondents expressed increased levels of nationalism and more perceptions of both particularistic and universalistic Holocaust lessons. Participation in Holocaust Day practices had a stronger relationship with nationalism and national identification during Holocaust Day than before but a weaker relationship with the perception of a universalistic lesson during Holocaust Day. These findings indicate that Holocaust Day impacts national identity and collective memory and highlights the multifaceted nature of the relationships between national identity, collective memory, and national days. The theoretical implication of the findings as well as the case comparability are discussed in light of the findings.     

Strategic offloading of delayed intentions into the external environment

In everyday life, we often use external artefacts such as diaries to help us remember intended behaviours. In addition, we commonly manipulate our environment, for example by placing reminders in noticeable places. Yet strategic offloading of intentions to the external environment is not typically permitted in laboratory tasks examining memory for delayed intentions. What factors influence our use of such strategies, and what behavioural consequences do they have? This article describes four online experiments (N?=?1196) examining a novel web-based task in which participants hold intentions for brief periods, with the option to strategically externalize these intentions by creating a reminder. This task significantly predicted participants' fulfilment of a naturalistic intention embedded within their everyday activities up to one week later (with greater predictive ability than more traditional prospective memory tasks, albeit with weak effect size). Setting external reminders improved performance, and it was more prevalent in older adults. Furthermore, participants set reminders adaptively, based on (a) memory load, and (b) the likelihood of distraction. These results suggest the importance of metacognitive processes in triggering intention offloading, which can increase the probability that intentions are eventually fulfilled.     

Palestinian Autobiographical Memory Regarding the 1948 Palestinian Exodus

Background : Collective memory of intractable conflict is an important sociopsychological phenomenon which influences the psychological and behavioral reactions of each party to the conflict. This memory is composed of two kinds of memories: autobiographical memory—the memory of the people who experienced the given events directly—and indirect‐collective memory—the memory of the people who learned about the given events second hand, via books, etc. Purpose : This study explores the characteristics of Palestinian autobiographical memory with respect to the causes of the 1948 Palestinian exodus and how it relates to other Palestinian memories of that exodus (official, historical/academic, and indirect‐collective). From these empirical findings, theoretical insights are concluded. Method : This is done by analyzing the content of four oral history projects of 1948 Palestinians refugees (in total, 131 interviewees from 38 localities). In addition, the content of these projects is compared to the accounts of documented Israeli history (using the research of Israeli historian Benny Morris). Studies of the other Palestinian memories are also used. Findings : The findings reveal that the Palestinian autobiographical memory is not a typical memory of conflict (e.g., with relatively low focus on the expulsion cause for the exodus). It is also compatible to a large degree with documented Israeli history. However, it is very different from other Palestinian memories of the exodus (official, historical/academic, and indirect‐collective), which focus almost exclusively on the expulsion cause. Other empirical findings and their explanations are discussed. The findings have mostly theoretical implications regarding various kinds of memories of conflicts (and memories in general), as well as some methodological implications with regard to the usage of oral history.     

Understanding the Role of Everyday Practices of Privilege in the Perpetuation of Inequalities

To explain the interrelated effects of material and psychosocial inequalities, we suggest a move beyond research focused on deprived communities to include their broader social situation. Bourdieu's theory of practice explains how social and material disadvantages are interconnected, and struggles for power are enacted in everyday practice. In this paper, we draw on data from a qualitative study of two neighbourhoods to provide examples of everyday practice as people work to perpetuate or overcome inequalities in one field: education of their children. These examples show that those with more resources are actively working to retain and improve their children's social advantage, which rests on the disadvantage of others. In conclusion, we suggest that many current interventions to improve material and social conditions within disadvantaged communities ignore the damaging effects of social inequalities between social groups. Work towards understanding the nature of power struggles in daily life and the everyday actions of the privileged will help us understand and address the damaging effects of inequalities. Copyright © 2011 John Wiley & Sons, Ltd.     

Living Out of the Past: Dilthey and Heidegger on Life and History

This essay examines continuities and transformations in Heidegger's appropriation of Dilthey's account of life and the accompanying picture of history between the end of World War One and Being and Time . The essay also judges the cogency of two conclusions that Heidegger draws in that book about history, viz, that historicity qua feature of Dasein's being both underlies objective history and makes the scholarly narration of history possible. Part one describes Dilthey's account of life, Heidegger's criticism that this account objectifies life, and Heidegger's appropriation of those aspects of Dilthey's account - temporality, movement, and wholes - that do not result from objectification. Part two focuses on how Heidegger reworks the idea that life is movement by reconceptualizing movement as a happening (and not a stream) and by replacing Dilthey's lived experiences with actions. Part three examines how Heidegger takes over from Dilthey the idea that something is historical if and only if the past is part of its present, also attending to the type(s) of past that these thinkers consider to be part of life. A final section judges the cogency of the two aforementioned theses, defending the claim that the historicity of life is the condition of the objective nexus of actions and events called history and criticizing the thesis that the historicity of a historian's life makes the writing of history possible.     

From Memorials to Bomb Shelters: Navigating the Emotional Landscape of German Memory

This article addresses the emotional landscape of German memory in the aftermath of the Holocaust and the Nazi past. Different narratives of memory are discussed: the collective, cultural discourse of memory in Germany today; autobiographical memory among Germans and those of German descent; and the impact of history and the role of memory in the clinical situation. Personal experience and its role in the analytic setting is examined within the context of cultural discourses that shape collective and autobiographical memory. The author draws on his experience as a psychoanalyst of German descent, and as a so-called third-generation German. Analytic work with second and third generation Holocaust survivors is discussed. Emphasis is placed on the emotional contexts of memory, and on affect states, such as shame, which challenge and complicate the navigation of history and memory, particularly in analytic interactions.     

Collective acts

Groups of people perform acts. For example, a committee passes a resolution, a team wins a game, and an orchestra performs a symphony. These collective acts may be evaluated for rationality. Take a committee??s passing a resolution. This act may be evaluated not only for fairness but also for rationality. Did it take account of all available information? Is the resolution consistent with the committee??s past resolutions? Standards of collective rationality apply to collective acts, that is, acts that groups of people perform. What makes a collective act evaluable for rationality? What methods of evaluation apply to collective acts? This paper addresses these two questions. Collective rationality is rationality??s extension from individuals to groups. The paper??s first few sections review key points about rationality. They identify the features of an individual??s act that make it evaluable for rationality and distinguish rationality??s methods of evaluating acts directly and indirectly controlled. This preliminary work yields general principles of rationality for all agents, both individuals and groups. Applying the general principles to groups answers the paper??s two main questions about collective rationality.     

Not just Free but Flesh: Simone de Beauvoir's Existentialist Approachto Sade's Life and Work

The decades immediately following the Second World War saw extensive interest in the literary novels of Sade. Compared with the Sade studies of Maurice Blanchot, Jacques Lacan, and Gilles Deleuze, Simone de Beauvoir offers a unique perspective in her essay Must We Burn De Sade?. Indeed, unlike her contemporaries, Beauvoir focuses not only on Sade's prose but also on Sade's life and the relationship between Sade's life and literature. The latter is interpreted in two different ways. Thus, Beauvoir uses at least three different perspectives to understand the Marquis de Sade. In our essay, each of these three approaches, not clearly distinguished by Beauvoir's interpreters, will be discussed separately. This discussion will be linked to the important point that Beauvoir mentions three different notions of sadistic enjoyment. It will be argued that the distinction between these different notions coincides with the distinction between the three perspectives Beauvoir uses in her reading of Sade. We will evaluate both how Beauvoir's study on Sade is related to her existentialist philosophy, and the relationship between Must We Burn De Sade? and the studies of Beauvoir's contemporaries, a relationship which is neglected by most scholars in continental philosophy.     

The Use and Benefits of External Memory Aids in Older and Younger Adults

We examined the spontaneous use and benefits of external memory aids in older (aged 60–85 years) and younger (aged 17–31 years) adults. In Study 1, participants were or were not given the opportunity to use a memory aid in a phone message recall task. In Study 2, a memory aid was available for one of two similar tasks. Participants' spontaneous use of external memory aids was measured. On the Memory Compensation Questionnaire, older adults reported using external memory aids more frequently but were no more likely than younger adults to take notes on the messages. Older adults benefitted from the availability of notes in both studies; younger adults benefitted when the memory task was more challenging. The results illustrate the value of external memory aids and suggest that older adults may underutilize them. The findings also raise questions about the relation between self‐reported and actual use of strategies in everyday life. Copyright © 2013 John Wiley & Sons, Ltd.     

Cultural and communicative memories: contrasting Argentina’s 1976 coup d’état and the 2001 economic-political-social crisis

Studies on collective memory have recently addressed the distinction between cultural and communicative memory as a way to understand how the source of a memory affects its structure or form. When a groups’ memory is mediated by memorials, documentaries or any other cultural artifacts, collective memory is shaped by cultural memory. When it is based mostly in communication with other people, its source is communicative memory. We address this distinction by studying two recent events in Argentinean history: the 2001 economic-political-social crisis (communicative memory) and the 1976 coup (cultural memory). We also examine the political ideology and the type of memory involved in collective memory. The memory of the studied events may occur during the lifetime of the rememberer (Lived Memory) or refer to distant events (Distant Memory). 100 participants responded to a Free Recall task about the events of 2001 in Argentina. Narrative analysis allowed comparing these recalls with our 1976 study. Results show: 1) Cultural memories are more contextualised, more impersonal and less affective. 2) Communicative memories are more personal and affective. Study shows how collective memory form changes when it has a different prevalent source.     

When Children's Knowledge of Memory Improves Children's Performance in Memory

One of the strongest hypotheses in the field of metacognition research involves the positive effect of metamemory on memory performance. However, owing to the lack of appropriate instruments to appraise knowledge of memory, few studies have examined this effect among children. This study was conducted to create and validate an instrument to assess children's metamemory knowledge and link this knowledge with their memory performance and strategy use. A sample of 166 children was given a new three‐factor metamemory interview, and its psychometric properties were investigated. Regression analyses were carried out to investigate the link between metamemory and memory performance in a subgroup of 128 children from the validation study. Results confirmed the scale's good psychometric properties and revealed its ability to predict children's memory performance. However, none of the scale's factors could predict children's use of memory strategies. Implications for the study of children's metamemory development are discussed. Copyright © 2014 John Wiley & Sons, Ltd.     

Feeling one's way in the world: Making a life

This paper argues for the psychoanalytic relevance of the works of James Gibson and Susanne Langer in explicating the early development of the human child and makes use of this combined formulation of development to think about psychoanalytic theory and practice. From the insights of James Gibson's ecological psychology we can appreciate the embodiment and embeddedness of the child's growing mind within both her physical and social environments. Making use of Susanne Langer's concept of feeling to redefine ecological psychology's perceptual counterpart to action allows us to understand the child's seamless transition into active participation in her culture, as she learns to project her animalian capacity to feel into intersubjectively defined forms of behavior and experience with others. The paper presents a lengthy exposition of Gibson's ecological psychology, before explaining Langer's thinking and launching into the combined insights of these scholars to explicate the nature of the child's mind as she feels her way in the world and makes a life for herself within it. This is the life she will be able to remake in the embeddedness of a psychoanalytic therapeutic relationship where she can learn to feel her way in the world in a new light.     

Narrative unity and clinical judgment

Alasdair MacIntyre's recent thinking both about the concept of a practice and the existence of narrative unity in human life raises important questions about how we should view clinical medicine today. Is it possible for clinical medicine to pursue patient well-being in a society (allegedly) afflicted with what he calls ‘modernity’? Here it is argued that MacIntyre's pessimistic view of the individual in contemporary society makes his call for patient autonomy in the clinical setting pointless. Finally, recent work in gerontology is cited to make three points: first, MacIntyre's pessimism about us is too extreme; second, the concept of a ‘fictionalized’ personal history is closer to reality than either MacIntyre's notion of narrative unity or the ideas of his imagined opponent (Sartre); and finally, we should not expect clinical medicine to produce patient well-being, when this is understood narratively.     

Śaṇkara on Action and Liberation

In this paper I attempt to understand the implications of ?a?kara's claim that liberation is not an action. If liberation is not an action, how is it up to us and therefore our responsibility? What role do actions have in a life concerned with liberation? The key to understanding ?a?kara's view, I suggest, requires broad reflection on his claim in his commentary on Brahma Sūtra I.1.4 that cessation of action in accordance with Vedic prohibition is not an action. I will conclude by discussing the implications of this interpretation on the nature of māyā in ?a?kara.