Modernity and the Holocaust

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Modernity and the Holocaust

Modernity and the Holocaust

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Prof. Bauman rezygnuje z honorowego doktoratu ('Prof. Bauman resigns honorary doctorate')". Gazeta Wyborcza (in Polish). 19 August 2013 . Retrieved 10 June 2014. Writing to Remain Human in Inhuman Conditions: From the Wartime Diaries of Janina Bauman’ – Lydia Bauman

T]he more we discover about the penetration of Nazi antisemitic indoctrination into every sphere of life in the Third Reich, the more it becomes clear that whilst policy-making and individual decisions may have been made on an ad hoc basis, they were made within a framework of vicious, paranoid Jew-hatred... The Holocaust was ‘modern’ insofar as it took place in a ‘modern’ society, was organized bureaucratically and relied in part on technological killing methods... [Yet] the deep essence of the Holocaust was an outburst of transgressive violence that owed more to fantasy-thinking than to the logic of reason, ‘biopower’ or the ‘dialectic of Enlightenment’. But, as I show, thinking about the Holocaust in these terms does not exculpate modern society altogether; rather, the rationalized structures of modernity not only channelled but created the fantasies of Nazism (p. 7). As a conclusion, the author warns us that, instead of increasing our optimism and comfort (entailed by deepening the knowledge of human condition), reflection on the Holocaust should ‘chill us to the bone’ as we increasingly realize that the resources employed for the ‘final solution’ are similar to those so familiar to us today – ‘censuses and the categorization of people, technology, medicalization, “biopower”’ – and that our ‘rational’ lives are in fact impregnated with ‘magical’ thinking which ‘under the right circumstances can be put to terrible use: fear of immigrants and disease, hygiene fetishism, body-culture obsession’ (p. 287).Bauman was awarded the European Amalfi Prize for Sociology and Social Sciences in 1992, the Theodor W. Adorno Award of the city of Frankfurt in 1998 and The VIZE 97 Prize in 2006. [40] He was awarded in 2010, jointly with Alain Touraine, the Princess of Asturias Award for Communication and the Humanities. [41] Alone, antisemitism offers no explanation of the Holocaust." It seems that, during the first part of the 20th century, had one asked "which European nation is most likely to mount an extermination campaign against Jews," the informed bystander would have thought of France, or a number of others, before Germany. Even during Hitler's regime, the Third Reich's standard-bearers were disappointed in the low level of zeal among German citizens for their anti-Jewish projects. Bauman does not shrink from calling this an anti-Jewish, anti-semitic crime. But he makes clear that anti-semitism was a necessary, but not sufficient, cause: The essence of modernity is to suppress base human instincts and emotions, enshrining reason in their place. We tend to think of this as obviously a good thing, but this is a dangerous simplification. As Hannah Arendt noted, for example, it is a normal human emotion is to feel basic pity for the pain of other people when they are in distress, especially the young, weak or enfeebled. The Nazi system succeeded in suppressing this “animal pity” in the German population through the effective use of bureaucracy and technology. Germany society under the Nazis put people at a distance from the Jews, while slowly transforming them into an abstraction on spreadsheets and databases. They were spoken about in dehumanizing ways and framed by German leaders as effectively a problem to be solved. While people may have had individual Jewish friends, the abstracted “Jew” became first a public health issue, then later a unit of production for national industry. The only difference is that instead of producing fridges or helicopters, the German industrial machine and all its components was geared to producing dead human beings. Zarys marksistowskiej teorii spoleczeństwa [ An Outline of the Marxist Theory of Society]. Warszawa: Państwowe Wydawnictwo Naukowe. Bauman is credited with coining the term allosemitism to encompass both philo-Semitic and anti-Semitic attitudes towards Jews as the other. [36] [37] Bauman reportedly predicted the negative political effect that social media have on voter's choice by denouncing them as 'trap' where people only "see reflections of their own face". [38] Art: a liquid element? [ edit ] Bauman in Berlin, 2015

Hace un buen tiempo tenía pendiente leer algo del señor Zygmunt Bauman. Lo conocí por una lectura en mis últimos semestres de universidad y quedé fascinada, porque no podía evitar estar de acuerdo con lo que me decía. Me tomo casi ocho años volver a él, no porque fuera aburrido, sino porque cada frase tiene tanto contenido, que sabía que este autor no se puede tomar a ligera y necesita tiempo para procesarse, es de esas lecturas que tiene que ser muy juiciosa. Jump, Paul (3 April 2014). "Zygmunt Bauman rebuffs plagiarism accusation". Times Higher Education . Retrieved 3 April 2014. Warsaw Jews in the face of the Holocaust: ‘trajectory’ as the key concept in understanding victims’ behaviour

Abstract

Rationalization: A way of looking at the world and managing it through the use of logic, objectivity and impartial theories and data. Between Class and Elite. The Evolution of the British Labour Movement. A Sociological Study. Manchester: Manchester University Press ISBN 0-7190-0502-7 (Polish original 1960)

Pierre-Antoine Chardel, Zygmunt Bauman. Les illusions perdues de la modernité. Paris: CNRS Editions; ISBN 978-2-271-07542-0 This chapter seeks to relate historical changes in public responses to the Holocaust and understandings of antisemitism, especially on the left, to the historically changing configurations of capitalist modernity since 1945. Thinking about the two together can be clarifying: public responses to the Holocaust have tended to be structured by an opposition between abstract modes of universalism and concrete particularism – an opposition that also is constitutive of modern antisemitism. These responses have shifted with and are related to the changing configurations of capitalist modernity from the statist Fordist–Keynesian configuration of the 1950s and 1960s to a subsequent neoliberal one. Consideration of these large-scale configurations can illuminate the historical character of those responses; at the same time examination of those responses can shed light on these larger historical configurations. This problem complex can be fruitfully approached on the basis of a critical theory of capital, on the one hand, and one of antisemitism, on the other. Briefel, Aviva. "Allosemitic Modernism", Novel: A Forum on Fiction 43, no. 2 (2010): 361–63, Jstor.org. Retrieved 9 January 2017. Living on Borrowed Time: Conversations with Citlali Rovirosa-Madrazo. Cambridge: Polity. ISBN 978-0-7456-4738-8Hermeneutics and Social Science: Approaches to Understanding. London: Hutchinson. ISBN 0-09-132531-5



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