Ethics and theology after the Holocaust
Record details
- ISBN: 9789042937505
- ISBN: 9042937505
- ISBN: 9789042937512
- ISBN: 9042937513
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Physical Description:
1 online resource (426 pages)
remote
Computer data. - Publisher: Leuven : Peeters, [2018].
- Copyright: �2018
Content descriptions
General Note: | CatMonthString:june.23 Multi-User. |
Bibliography, etc. Note: | Includes bibliographical references. |
Formatted Contents Note: | Section one: Introduction. Post-Holocaust ethics and theology: A Catholic perspective -- Post-Holocaust ethics and theology: A non-insider perspective -- Section two: Perpetrators. The perpetrator: Devil, machine or idealist? Ethical interpretation of the Holocaust. I. Diabolisation -- II. The anonymity of the torture machine -- III. The enthusiasm of the perpetrator -- IV. Conclusion: Ethics after Auschwitz -- The morality of Auschwitz?. I. Ethics and morality: A critique of modern ethics -- The Nazi ethic -- A critique of Peter Haas' position -- Section three: Victims. The banality of the good: What can we learn from the victim on the Holocaust?. I. Animals and heroes -- II. Choiceless choice -- III. Camp ethics -- IV. Everyday goodness -- V. Beyond self-preservation -- VI. The body matters -- Section four: Jewish responses: Ethics. To love the Torah more than God. Emmanuel Levinas' Jewish thought. I. Levinas and the Holocaust -- II. Il y a: Philosophical translation of the Holocaust experience -- III. The unbearable weight of human hypostasis -- IV. The power of powerlessness -- V. Trauma and God -- The encounter of Athens and Jerusalem in Auschwitz. Emil L. Fackenheim's Jewish thought. I. Totalitarian thought under critique -- II. A philosophy of difference -- III. Philosophy and trauma -- IV. God and ethics -- V. The terror of ethics? -- Section five: Sociological and anthropological responses. Is modernity to blame for the Holocaust -- Auschwitz or how good people can do evil: An ethical interpretation of the perpetrators and the victims of the Holocaust in light of the French thinker Tzvetan Todorov. I. Introduction -- II. Human or inhuman character of the perpetrators? -- III. Are we wolves to each other (Hobbes) or are we each other's keepers (Genesis)? about the victims of the Holocaust -- IV. Conclusion -- Section six: Christian responses: Forgiveness and reconciliation?. Ethics and the unforgivable after Auschwitz. I. First paradigm: Diabolisation- The evildoer as diabolical figure, and the return of vengeance -- II. Second paradigm: Banalisation- The evildoer trivialized and the inculpability of evil -- III. Third paradigm: Ethicisation- The evildoer ethicised and the apology of evil -- IV. Beyond horror and excuse: The evildoer as self-deceiver and the meaning of forgiveness -- V.A post-Holocaust interpretation of the conception of 'unforgivable' -- VI. Conclusion -- Forgiveness after the Holocaust. I. The problem of giving forgiveness -- II. The problem of refusing forgiveness -- III. Moral anger and justice as appropriate reactions to evil -- VI. Victimism -- V. Remembering for the future -- VI. Forgiveness as a free act -- VII. The unforgiveable -- VIII. Forgiveness and reconciliation -- IX. To forgive oneself -- X. Substitute forgiveness -- XI. Intergenerational bonds and loyalty -- XII. Forgiveness between already and not yet -- XIII. Forgiveness and reconciliation as eschatological restitution -- XIV. Theological paradox -- Section seven: God. Eclipsing God. I. Religion without theodicy -- II. Manichaeism versus monotheism -- III. Evil as privatio boni -- IV. Evil as perversio boni -- V. Perversio dei -- VI. Otherwise than being -- Section eight: Christ. Christology after Auschwitz. I. Jews, Christians, and the crucified Christ -- II. Auschwitz as the end of Christological triumphalism -- III. Christologies of continuity -- IV. One covenant and two covenant theories -- V. Continuity and discontinuity -- VI. Moltmann's Christology -- VII. Constitutive and representative understandings of Jesus as saviour -- VIII. Christ past and present -- IX. The weeping Messiah -- The Holocaust as irrevocable turning point in Jewish-Christian relations. Section nine: Interreligious dialogue. The other is not the same: Interreligious dialogue as hermeneutic power of encounter. I. Exclusivism -- II. Inclusivism -- III. Pluralism -- IV. Particularism -- V. Hermeneutics -- Section ten: Bible. Texts of terror: Post-Holocaust biblical hermenteutics. I. The text NRSV -- II. Setting the problem -- III. Contextualisation -- IV. Various strategies to deal with the passage -- V. Revelation in Pauline texts: God writes straight on crooked lines -- Section eleven: Nature. A post-Holocaust theology of creation. I. The face of nature? -- II. Towards a hermeneutics of nature -- III. Man: Lord and master over nature? -- IV. Nature as a meeting place with the other -- V. The miracle of nature? -- VI. The Messianic creative assignment of man -- VII. The difference between man and animal -- VIII. Plea for an ethically qualified anthropocentrism -- IX. Against the Nazi deification of nature -- X.A Catholic re-appreciation of nature after Auschwitz -- Section twelve: Holocaust education. Overcoming Holocaust fatigue in the classroom. I. Four explanations of Holocaust fatigue -- II. Beyond Holocaust fatigue -- Comparing the incomparable: On the use of the Holocaust as an analogy in contemporary social issues and education. I. Paradigms of Holocaust education |
Type of Computer File or Data Note: | Text (HTML), electronic book. |
System Details Note: | Mode of access: Internet. |
Terms Governing Use and Reproduction Note: | Access requires VIU IP addresses and is restricted to VIU students, faculty and staff. Access restricted by subscription. |
Issuing Body Note: | Made available online by JSTOR. |
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