Justice and the Politics of Memory (Religion and Public Life)

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Memory is not a mere repository for past events. This was Henri Bergson's fundamental claim about consciousness. In distinguishing our psychic constitution by its sense of the past, Bergson differentiates our perception of time from a process in which one instant merely replaces another. While Bergson cast his ideas in terms of the biological sciences, his analysis did not neglect the moral impulse that accompanies the condensation of history with which we continuously live. Classifying human existence in this way bears on ethical and political questions. How such questions can plague the memory of a people and the entire human community is addressed in Justice and the Politics of Memory. The contributors explore the manner in which cultural and psychic violation undermine collective identity, and destroy traditions. They raise troubling questions on how recompense and reconciliation is possible after abominable wrongs have been systematically perpetrated against a community. Faced with the burden of memory, those committed to the righting of wrongs are faced with pursuing an elusive justice that sometimes includes levying reparations and memorializing horrific historical episodes. Guided by the muse of forgiveness, restoration and a more harmonious future are likely to be rooted in the sources of spirituality that had been previously eclipsed by the conquering and homogenizing historical processes. This volume includes Heribert Adam's "Collective Reckoning with a Criminal Regime," Jeffrey Olick's "Lessons from and for Germany," James Hatley's "Levinas, Witness and Politics," James E. Young's "Germany's Holocaust Memorial Problem--and Mine," Tim Giago's "Killing the Indian to Save the Child: The Near Death of Spirituality," Jordan B. Peterson's and Maja Djikic's "Running Ahead: You Can Neither Remember Nor Forget What You Do Not Understand," Derick Wilson's "Where Religion Confuses yet Faith Gives Hope: Conflict Resolution in Northern Ireland," and Leonard Kaplan's

Never before published in the United States, David Holbrook''s study offers the sort of common sense all too uncommon in this area of study. His essential premise is that sex has become converted from an instrument for the expression of happiness and affection into an end unto itself. In the search for sexual liberation, all that has been accomplished is the mechanization of sexuality and the destruction of the full range of emotions that nourish the human search for social and biological meaning. Sex and Dehumanization is one of those rare books that will immediately strike the reader as part of the common wisdom that has somehow been lost in a search for the pleasure principle unhinged from other values and goals.During the past quarter century, Holbrook argues, not only has the concept of sex become increasingly separated from the rest of existence, but sex casualties have increased disastrously. The spread of AIDS has brought an ominous and deadly manifestation of this thesis into the human equation, yet at the same tune the response to this menace has been nothing short of manic denial. A similar picture emerges in less deadly forms. Whatever statistics one examines, whether those of sexual activity among young children, abortion, or sexual disease, one finds a grim antidote to any hopes of progress in the sphere of human dealings with the sexual. Holbrook locates many of the problems involved in this separation of sex and affection in the emergence of the idea that our lives are governed by impersonal forces beyond human control.Sex and Dehumanization is in the great tradition of social history and psychiatric analysis. Robert Nye, writing in the Scotsman, says that "Holbrook''s diagnosis of our unease should be attentively studied by all who really care about sex and love and the responsibility of freedom." Gabriel Pearson, in the Guardian echoes this sentiment, adding that "never has such a secular ethic been so firmly and urgently and usefully stated." And

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