Results for ' Auschwitz-Birkenau'

515 found
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  1.  4
    Religiöse Aspekte in den Zeitzeugnissen des Sonderkommandos von Auschwitz-Birkenau.Christin Zühlke - 2022 - Zeitschrift für Religions- Und Geistesgeschichte 74 (2):174-178.
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  2.  1
    O literackich sposobach mistyfikowania doświadczenia obozowego kobiet w historycznoliterackim kontekście. Zofia Kossak, Seweryna Szmaglewska, Krystyna Żywulska.Dariusz Kulesza - 2022 - Acta Universitatis Lodziensis. Folia Litteraria Polonica 67 (2):199-226.
    Wyniki badań, jakie przeprowadziłem nad trzema napisanymi przez kobiety powieściami dotyczącymi KL Auschwitz-Birkenau: Z otchłani Zofii Kossak, Dymy nad Birkenau Seweryny Szmaglewskiej i Przeżyłam Oświęcim Krystyny Żywulskiej wskazują, że wymienione teksty mistyfikują obozową rzeczywistość, a środki do tego użyte, niezależnie od ich zróżnicowania, są literackiej proweniencji. Na tej podstawie zasadny wydaje mi się przede wszystkim ten wniosek, który wskazuje potrzebę opracowania historycznoliterackiej syntezy omawiającej literaturę obozową napisaną przez kobiety i umieszczenie jej w kontekście polskiej literatury obozowej, zwłaszcza (...)
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  3.  84
    Viktor Emil Frankl y Jean-Paul Sartre: la religión a pesar de Auschwitz y una libertad sin Dios. El sentido y sinsentido del sufrimiento de las víctimas / PhD Dissertation / Antonia Tejeda Barros, UNED, Madrid, Spain.Antonia Tejeda Barros - 2023 - Dissertation, Uned, Department of Philosophy, Madrid, Spain
    (Spanish) RESUMEN: La libertad absoluta postulada por Viktor Emil Frankl y Jean-Paul Sartre, la Shoah y la creencia en un dios omnipotente, bueno y justo parecen contradecirse. La pregunta por el sentido del sufrimiento de las víctimas del Holocausto (la verdadera catástrofe, el mayor crimen contra la humanidad), simbolizado por Auschwitz, y como punto de inflexión en la historia, es terriblemente dolorosa y parece no tener una respuesta filosófica ni teológica. A mi juicio, es importantísimo distinguir entre las víctimas (...)
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  4. Images of the Catastrophe.Ricardo Nascimento Fabbrini - 2021 - Revista de Filosofia Moderna E Contemporânea 9 (3):21-42.
    The article investigates from the book “Images despite everything”, by Georges Didi-Huberman (2020), four remaining photographs of Crematorium V in Auschwitz-Birkenau, taken in August 1944, by the Greek Jew Alberto Errera, a member of the Sonderkommando. It is noteworthy that it is his photographic gesture invested with the most intense emotional sense (pathos) that gives his images an indicial character that effectively operates as testimony (superstes) allowing one to imagine what is considered “unimaginable” by “Holocaust metaphysicians”. Reacting to (...)
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  5.  88
    Konrad Morgen: The Conscience of a Nazi Judge.Herlinde Pauer-Studer & J. David Velleman - 2015 - Palgrave Macmillan.
    Konrad Morgen: The Conscience of a Nazi Judge recounts the wartime career of Georg Konrad Morgen (1909–1982), a judge who prosecuted crimes committed by members of the SS in Nazi concentration camps, including Buchenwald, Dachau, and Auschwitz. In 1943, Morgen discovered the existence of gas chambers at Auschwitz-Birkenau. He tried to throw sand in the works by prosecuting concentration camp officials for lesser crimes. He charged the chief of the Auschwitz Gestapo with for 2,000 murders, and (...)
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  6.  20
    Introduction: Spatial, Environmental, and Ecocritical Approaches to Holocaust Memory.Emily-Rose Baker, Michael Holden, Diane Otosaka, Sue Vice & Dominic Williams - 2023 - Environment, Space, Place 15 (2):1-13.
    In lieu of an abstract, here is a brief excerpt of the content:IntroductionSpatial, Environmental, and Ecocritical Approaches to Holocaust MemoryEmily-Rose Baker (bio), Michael Holden (bio), Diane Otosaka (bio), Sue Vice (bio), and Dominic Williams (bio)The successful implementation of genocide during the Holocaust depended on the spatial organisation of mass murder. From the concentrated ghettos and camps delimited by walls and barbed wire to the open fields and camouflaged forests where victims were shot en masse, Anne Kelly Knowles et al. argue, (...)
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  7.  52
    Edith Stein: A Philosophical Prologue, 1913-1922.Alasdair C. MacIntyre - 2005 - Rowman & Littlefield Publishers.
    Edith Stein lived an unconventional life. Born into a devout Jewish family, she drifted into atheism in her mid teens, took up the study of philosophy, studied with Edmund Husserl, the founder of phenomenology, became a pioneer in the women's movement in Germany, a military nurse in World War I, converted from atheism to Catholic Christianity, became a Carmelite nun, was murdered at Auschwitz-Birkenau in 1942, and canonized by Pope John Paul II.
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  8.  46
    Let us be human: Primo Levi and Ludwig Wittgenstein.Davide Sparti - 2005 - Philosophy and Literature 29 (2):444-459.
    In lieu of an abstract, here is a brief excerpt of the content:Let Us Be Human:Primo Levi and Ludwig WittgensteinDavide SpartiThe demolition of a man is difficult, almost as much as creating one.— Primo Levi1The modest but also remarkable ambition of Primo Levi's most important book Se questo è un uomo is "to provide material for a quiet [pacato] study of certain aspects of the human soul [animo umano]."2 More precisely, its ethical core (and its title) concerns itself with the (...)
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  9.  16
    "Weil ich nun mal ein Gerechtigkeitsfanatiker bin". Der Fall des SS-Richters Konrad Morgen.Herlinde Pauer-Studer & James David Velleman - 2017 - Suhrkamp.
    Georg Konrad Morgen (1909–1982) war von 1941 bis 1945 Richter in der SS-und Polizeigerichtsbarkeit. Er ermittelte gegen hochrangige SS-Offiziere wegen Korruption; ab Juni 1943 ermittelte er auch wegen Verbrechen in den Konzentrationslagern (Buchenwald, Dachau, Auschwitz). Im November 1943 konnte sich Morgen persönlich von den Vernichtungsanlagen in Auschwitz-Birkenau überzeugen. Nach eigenen Angaben versuchte er im Rahmen seiner Möglichkeiten als SS-Richter gegen diese Verbrechen vorzugehen. So verhaftete Morgen den Chef der Gestapo in Auschwitz, Maximilian Grabner, und er versuchte (...)
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  10.  19
    The readability of images (and) of history: Laudatio on the occasion of the awarding of the Adorno prize (2015) to Georges didi-huberman.Jan Vanvelk, Michiel Rys & Sigrid Weigel - 2018 - Angelaki 23 (4):42-46.
    This text was delivered as the laudatory speech on the occasion of Didi-Huberman’s receipt of the Adorno prize in 2015. The influence of Adorno’s work on Didi-Huberman’s methodology is clarified, especially Adorno’s reflections on montage, the essayistic style and the anachronism of time. Didi-Huberman thematizes and analyses anachronism as a specific time structure of images. His works stress the similarity of images with the literary montage technique to develop a comprehensive theory of the readability of images – a practice in (...)
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  11.  12
    Teaching Against Omnipotence: Mussolini's Racial Laws and the Ethics of Memory in Times of Neofascism.Paula M. Salvio - 2023 - Educational Theory 72 (5):575-593.
    This essay opens on the streets of Rome in 2019 among displays of fascist relics, architecture, and memorial sites. Each display speaks to Italy's violent colonial and fascist history, one that continues to be entangled with and to overdetermine Italy's contemporary restrictive citizenship laws and anti-immigrant policies. Here, Paula M. Salvio turns to a psychoanalytic understanding of omnipotence, and to Michael Rothberg's concept of multidirectional memory, in order to pursue the half-spoken history of Italian fascism that is hauntingly absent from (...)
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  12. The Tragic Vision of Politics: Ethics, Interests and Orders.Catherine Lu - 2004 - Ethics and International Affairs 18 (2).
    In the short story that opens Lebow's sobering and provocative book, Richard Nixon has gone to hell. There, the devil, inspired by human innovation, has set up an Auschwitz-Birkenau-style concentration camp to torment mass murderers, including Nixon and Pope Pius XII.
     
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  13. Adorno, Theodor W.(1973) Negative Dialectics, London: Routledge & Keegan Paul.——(1976) The Positivist Dispute in German Sociology, London: Heinemann.——(1984) Aesthetic Theory London: Routledge.——(1999) The Complete Correspondence, 1928–1940. Theodor W. Adorno and Walter Benjamin,(ed.) Henri Lonitz and trans. Nicholas Walker, Cambridge: Polity Press.——(2001) The Stars Down to Earth and Other Essays on the Irrational in Culture. [REVIEW]Can One Live After Auschwitz - 2009 - In Jenny Edkins & Nick Vaughan-Williams (eds.), Critical Theorists and International Relations. Routledge. pp. 354.
     
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  14. De postmoderne leegte en de fundamentalistische" horror vacui.van Auschwitz de Vrijblijvendheid - 1987 - Philosophica 41.
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  15. Education After Auschwitz.Theodor W. Adorno - 2020 - Філософія Освіти 25 (2):82-99.
    The Ukrainian translation of the work of the German neo-Marxist philosopher Theodor Adorno "Education after Auschwitz" is dedicated to the 75th anniversary of the liberation of prisoners of the Nazi concentration camp Auschwitz. In this work, which Theodor Adorno read as a report on Hesse Radio on April 18, 1966, the previous theme of special importance – the cultivation of a new, anti-ideological education in post-totalitarian society as a means of humanistic educational influence on this society – was (...)
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  16.  10
    Between Auschwitz and Tradition: Postmodern reflections on the task of thinking.James R. Watson (ed.) - 1994 - BRILL.
    The reference of the postmodern task of thinking is Auschwitz, the abyss and discontinuity separating us from the world of our ancestors. As inhabitants of Planet Auschwitz our point of reference lacks all transcendental warrants; it is not a non-referable reference which constitutes the abyss we must enter, endure, and in which our intellectual and cultural tradition must be transformed. The private/public transformations which constitute the texts of this book attempt to depart from the dystopic individuality and public (...)
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  17.  32
    Auschwitz como telos de la agresión y la guerra.María Clara Garavito - 2011 - Saga - Revista de Estudiantes de Filosofía 12 (22):111-119.
    Auschwitz se ve a menudo como una singularidad histórica, un evento que no se puede explicar con las categorías tradicionales que dan cuenta de la agresión entre los seres humanos. En éste artículo queremos dar cuenta, siguiendo la explicación de Freud y Lacan, que lo que pasó allí es una muestra de la actividad de deshumanización inherente a toda guerra que se llevó a su grado máximo en el campo de concentración. La agresión busca la deshumanización más que la (...)
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  18. ‘After Auschwitz’: Writing history after injustice in Adorno and Lyotard.Javier Burdman - 2021 - Contemporary Political Theory 20 (4):815-835.
    Political philosophy in the last decades has turned away from universal narratives of progress, on grounds that these narratives produce exclusion and justify domination. However, the universal values that underlie emancipatory political projects seem to presuppose universal history, which explains its persistence in some contemporary political philosophers committed to such projects. In order to find a response to the paradox according to which universal history is inherently exclusionary and yet necessary to uphold universal values, I examine the contrast between Adorno’s (...)
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  19.  6
    After Auschwitz.Christian Skirke - 2019 - In Peter Eli Gordon (ed.), A companion to Adorno. Hoboken: Wiley. pp. 565–582.
    The phrase after Auschwitz plays a central role in Adorno's oeuvre. To him, the industrialized genocide of Jews, Sinti and Roma, and Slavic people at death camps like Auschwitz, the systematic mass killing of human beings labeled “life unworthy of life” by their murderers and the ideologues behind them, the ruthlessness and utter contempt for humanity of the Nazi German perpetrators of these unimaginable crimes, give those who live after Auschwitz certainties about the extent of human cruelty (...)
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  20.  18
    Auschwitz and Hiroshima.Christopher Clark - 1996 - The European Legacy 1 (7):2110-2112.
    Explaining Auschwitz and Hiroshima: History Writing and the Second World War, 1945?1990. By R. J. B. Bosworth (London and New York: Routledge, 1993) xv + 260 pps. £40.00 cloth.
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  21.  28
    Explaining "auschwitz" after the end of history: The case of italy.R. J. B. Bosworth - 1999 - History and Theory 38 (1):84–99.
    Everywhere the 1990s have been characterized by an odd mixture of ideological triumphalism-Fukuyama's "end of history" being only the crassest example-and of ideological uncertainty-can there be, should there be, a "third way"? For all its pretensions to universality, the "New World Order" has never lost a fragility in appearance. Students of historiography can scarcely be surprised to learn that an uneasiness over the present and future has in turn frequently entailed uncertainty about the past and particularly about those parts of (...)
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  22.  60
    Remnants of Auschwitz: The Witness and the Archive.Giorgio Agamben - 1999 - Zone Books.
    In this book the Italian philosopher Giorgio Agamben looks closely at the literature of the survivors of Auschwitz, probing the philosophical and ethical questions raised by their testimony."In its form, this book is a kind of perpetual commentary on testimony. It did not seem possible to proceed otherwise. At a certain point, it became clear that testimony contained at its core an essential lacuna; in other words, the survivors bore witness to something it is impossible to bear witness to. (...)
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  23. Dialectical Philosophy after Auschwitz Remaining Silent, Speaking Out, Engaging with the Victims.Andreas Herberg-Rothe - 2019 - Philosophical Journal of Conflict and Violence 3 (2):188-199.
    Auschwitz is still the greatest challenge for philosophy and reason, rather than representing their end, as Lyotard most prominently seems to imply. The article shows how the evolution of the question of dialectics from Hegel to postmodernism must be thought in relation to Auschwitz. The critics of reason and Hegel such as Lyotard, Derrida and Foucault are highlighting the break between reason and unspeakable suffering, for which Auschwitz is the most prominent symbol, but reintroduce ‘behind’ the scene (...)
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  24.  14
    Between Auschwitz and Tradition: Postmodern reflections on the task of thinking, J.R.Elliott M. Levine - 1995 - History of European Ideas 21 (3):461-462.
    The reference of the postmodern task of thinking is Auschwitz, the abyss and discontinuity separating us from the world of our ancestors. As inhabitants of Planet Auschwitz our point of reference lacks all transcendental warrants; it is not a non-referable reference which constitutes the abyss we must enter, endure, and in which our intellectual and cultural tradition must be transformed. The private/public transformations which constitute the texts of this book attempt to depart from the dystopic individuality and public (...)
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  25. Ending Auschwitz: The Future of Jewish and Christian Life.Marc H. Ellis - 1994
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  26.  7
    Auschwitz.Colin Richmond - 2022 - Common Knowledge 28 (1):61-65.
    This contribution to the final installment of the Common Knowledge symposium on contextualism is a reply to another contribution, Peter Burke's “Alternative Modes of Thought.” Or rather, this essay responds to the historians and social scientists whom Burke cites as arguing that only some ways of thinking are possible in any given place and time. Richmond's response is that a human context in which there is but one mode of thought in evidence, and no evident ambivalence regarding it, is a (...)
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  27.  42
    Can one live after Auschwitz?: a philosophical reader.Theodor W. Adorno - 2003 - Stanford, Calif.: Stanford University Press. Edited by Rolf Tiedemann.
    This is a comprehensive collection of readings from the work of Theodor Adorno, one of the most influential German thinkers of the twentieth century. What took place in Auschwitz revokes what Adorno termed the “Western legacy of positivity,” the innermost substance of traditional philosophy. The prime task of philosophy then remains to reflect on its own failure, its own complicity in such events. Yet in linking the question of philosophy to historical occurrence, Adorno seems not to have abandoned his (...)
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  28.  40
    Autonomy After Auschwitz: Adorno, German Idealism, and Modernity.Martin Shuster - 2014 - London: University of Chicago Press.
    Ever since Kant and Hegel, the notion of autonomy—the idea that we are beholden to no law except one we impose upon ourselves—has been considered the truest philosophical expression of human freedom. But could our commitment to autonomy, as Theodor Adorno asked, be related to the extreme evils that we have witnessed in modernity? In Autonomy after Auschwitz, Martin Shuster explores this difficult question with astonishing theoretical acumen, examining the precise ways autonomy can lead us down a path of (...)
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  29. Auschwitz: ne va di Dio?S. Benso - 1989 - Humanitas 44 (2):208-230.
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  30.  19
    Living After Auschwitz: Memory, Culture and Biopolitics in the Work of Bernard Stiegler and Giorgio Agamben.Ross Abbinnett - 2020 - Theory, Culture and Society 37 (7-8):255-277.
    The problem with remembering Auschwitz is that the neoliberal paradigm of economic utility, demotic happiness, and programmed consumption has tended to erase its facticity from public consciousness. Technoscientific capitalism functions as a regime of amnesic performance that prevents a ‘working through’ of the Nazi genocide. I argue that Agamben’s work on the implicit violence of the biopolitical paradigm gives a crucial insight into the fate of humanity in the time of global capitalism. However, I contend that the idea of (...)
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  31.  9
    Philosophie nach Auschwitz: eine Neubestimmung von Moral in Politik und Gesellschaft.Rolf Zimmermann - 2005 - Reinbek: Rowohlt Taschenbuch Verlag.
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  32.  7
    A Centaur in Auschwitz: Reflections on Primo Levi's Thinking.Massimo Giuliani & Richard Brilliant - 2003 - Lexington Books.
    In A Centaur in Auschwitz, Massimo Giuliani sheds new light on Primo Levi's rational, demythologizing approach to suffering and survival. Whether working in narrative or poetic form, Levi grappled with the ambiguities and complexities of innocence and guilt, triumph and loss. This unique book, with its concise overview of Levi's expression and development as a writer, reveals Primo Levi for what he was: scientist, intellectual, Jew, and dedicated seeker of the roots of human dignity.
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  33. Auschwitz, Gedenkstätte und genozidaler Ort – einige unmaßgebliche kursorische Überlegungen zu ihrer philosophiedidaktischen Relevanz.Andreas Kraus - 2017 - Angewandte Philosophie. Eine Internationale Zeitschrift 4 (1):137-154.
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  34. Between Auschwitz and Tradition. Postmodern Reflections on the Task of Thinking.[author unknown] - 1995 - Tijdschrift Voor Filosofie 57 (3):609-609.
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  35.  30
    Thought after Auschwitz and Hiroshima: Günther Anders and Hannah Arendt.Konrad Paul Liessmann - 2011 - Enrahonar: Quaderns de Filosofía 46:123-135.
    The paper explores the relationships and interconnections in the philosophical and sociopolitical concepts of Günther Anders and Hannah Arendt. Both philosophers, who were married to each other for a short time, not only shared a similar fate in that they both had to flee from National Socialism, but both dealt with similar questions, albeit in different manners: with Auschwitz and the Holocaust, with the problem of totalitarianism, with the development of the Modern, which is defined by technology and industrial (...)
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  36.  2
    Séneca en Auschwitz: la escritura culpable.Raúl Fernández Vítores - 2010 - [Madrid, Spain]: Páginas De Espuma.
    Auschwitz es el lugar donde la Filosofía tropieza. En Auschwitz pierde sus cimientos la Modernidad, porque el discurso moderno no puede referir el mundo de Auschwitz. Por eso Auschwitz es un acontecimiento. Mas es preciso decir la verdad de lo ocurrido si no queremos quedar suspendidos indefinidamente en mitad de la nada, expresándonos como fantasmas en un discurso sin fundamento. Tenemos que bajar a los infiernos; no podemos seguir invocando los valores ilustrados dando la espalda al (...)
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  37.  8
    Sobre la ‘normalidad’ de Auschwitz.Julián Marrades Millet - 2020 - Quaderns de Filosofia 7 (1):17.
    Resumen: Partiendo de la hipótesis, avanzada por Horkheimer y Adorno, de que Auschwitz era una posibilidad inscrita en la racionalidad instrumental de la civiliza- ción moderna, el artículo analiza algunos mecanismos de la estructura de empresa heredada del industrialismo que pudieron contribuir a ‘normalizar’ lo anormal en el Holocausto nazi. Esta argumentación se desarrolla mediante la articulación de la concepción weberiana de la burocracia moderna con la teoría de la moral de colaboración de Günther Anders.: Starting from the hypothesis, (...)
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  38.  5
    Writing Songs after Auschwitz.Stefano Marino - 2017 - Zeitschrift für Ästhetik Und Allgemeine Kunstwissenschaft 62 (1):26-41.
    In this paper I start with Adorno’s famous and provocative statement “To write poetry after Auschwitz is barbaric”, aimed at asking whether art was still possible in the age of genocides. Then, I take into examination Adorno’s concept of commitment in art – which is closely related to these questions - and the meaning itself of the notion of “Auschwitz” in Adorno’s philosophy. Analyzing what Adorno called “true” art (i.e. art provided with a relevant “truth content”) leads to (...)
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  39.  13
    Auschwitz and the Remains of Theory: Toward an Ethics of the Borderland.Neil Levi & Michael Rothberg - 2003 - Symploke 11 (1):23-38.
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  40.  17
    Interrupting Auschwitz: Art, Religion, Philosophy.Josh Cohen - 2003 - Continuum.
    The interrupted absolute : art, religion and the "new categorical imperative" -- "The ever-broken promise of happiness" : interrupting art, or Adorno -- "Absolute insomnia" : interrupting religion, or Levinas -- "To preserve the question" : interrupting the book, or Jabès -- Conclusion : sharing the imperative.
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  41. Interrupting Auschwitz: Art, Religion.Josh Cohen - forthcoming - Philosophy.
  42.  5
    Beyond Auschwitz: Post-Holocaust Jewish Thought in America.Michael L. Morgan - 2001 - Oxford University Press USA.
    To this day Jewish thinkers struggle to articulate the appropriate response to the unprecedented catastrophe of the Holocaust. Here, Morgan offers the first comprehensive overview of Post-Holocaust Jewish theology, quoting extensively from and interpreting all of the significant American writings of the movement. Morgan's lucid analysis clarifies the background of the movement in the postwar period, its origins, its character, and its legacy for subsequent thinking, theological and otherwise. Ultimately, Morgan's primary purpose is to tell the story of the movement, (...)
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  43.  40
    The Memory of Auschwitz.Reyes Mate - 2006 - Radical Philosophy Review 9 (1):1-44.
    In this translation of Chapter 5 of Memoria de Auschwitz (2003), Reyes Mate argues that only memory can appropriately respond to the singular event of Auschwitz, as demanded by the new categorical imperative of Adorno. Traditional philosophical rationality, by contrast, overlooks or even justifies the suffering of individuals. Mate acknowledges significant contributions to knowledge about Auschwitz, both in anticipation of its occurence and in retrospect, without losing sight of how this event nevertheless escapes comprehension. He proposes that (...)
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  44.  22
    Can One Live After Auschwitz?: A Philosophical Reader.Rolf Tiedemann & Rodney Livingstone (eds.) - 2003 - Stanford, Calif.: Stanford University Press.
    This is a comprehensive collection of readings from the work of Theodor Adorno, one of the most influential German thinkers of the twentieth century. What took place in Auschwitz revokes what Adorno termed the “Western legacy of positivity,” the innermost substance of traditional philosophy. The prime task of philosophy then remains to reflect on its own failure, its own complicity in such events. Yet in linking the question of philosophy to historical occurrence, Adorno seems not to have abandoned his (...)
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  45.  5
    Auschwitz, Usa: A Comparative Study in Efficiency and Human Resources Management: How the Nazis' Final Solution Annihilated the Jews in Europe and How America's 'Free Enterprise' has Consumed Our Intelligence and Humanity in America.Jon Huer - 2010 - Hamilton Books.
    The most "efficient" system is one that controls the human resources by eliminating the human part and turning them into pure resources. Their ultimate organizational goal is to transform people into things, commonly called organizational behavior. This book is about the two best historical examples of such "efficiently-run" resource management.
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  46. Auschwitz, le nazisme et la Shoah.M. -T. Huguet - 1990 - Nova Et Vetera 65 (1):37-45.
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  47.  29
    Auschwitz, morality and the suffering of God.Marcel Sarot - 1991 - Modern Theology 7 (2):135-152.
  48.  22
    Adorno : Auschwitz et la métaphysique.Hans-Jørgen Schanz - 2008 - Les Etudes Philosophiques 87 (4):519.
    Résumé — Cet article se propose d’explorer les thèses d’Adorno sur les thèmes de la solidarité et de la métaphysique, au moment où ces derniers perdent de leur importance. Le point de vue qu’Adorno défend de façon réactionnaire peut être qualifié de « métaphysique de la sécularisation ». Cette prise de position a joué un rôle crucial dans son opposition au capitalisme tardif, au nominalisme, au positivisme et plus généralement à la prohibition de la réflexion. L’article développe enfin les affinités (...)
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  49.  5
    Nach Auschwitz leben - Aspekte einer moralischen Geschichtsschreibung.Joachim Schwarz - 1984 - Zeitschrift Für Evangelische Ethik 28 (1):187-204.
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  50.  11
    Prevenir Auschwitz: la enseñanza del Holocausto a partir de una exposición de fotografías.David Corchado Guillén - 2022 - Clío: History and History Teaching 48:414-443.
    Enseñar el Holocausto en la Educación Secundaria es una tarea irrenunciable al tiempo que compleja, por su condición de acontecimiento extremo y casi inefable. El tratamiento de la Historia desde el punto de vista de los vencidos y la memoria como herramienta movilizadora, ofrecen posibilidades educativas muy valiosas para afrontar la enseñanza del Holocausto. Lo mismo ocurre con la educación en valores democráticos, que se presenta como una tarea necesaria en un contexto, el actual, de renacimiento de los movimientos neofascistas (...)
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