Nietzsche Forgiveness And Forgetfulness

Memory is one of the most important things we have in our life because it involves in almost every part of our mind including problem solving, decision making, and our interest in life. We depend on it because it helps us make good decisions in life. Memory is the solution in learning and thinking and we use it in our everyday life. Think about the first time you kissed someone you loved or the time you learned how to tie your shoe for the first time. Those are all forms of memory whether they are short or long term. If you do not remember anything from the past then you are having a hard time managing your memory. Without memory you would be exposed to new and extraordinary things in life. Take for example, “Aliens, Love where are they?” by John Hodgman and “Jon” by George Saunders. John Hodgman and Jon both teach readers how without memories we would have a difficult time knowing who we are, who we love, and what we want in life.

Buddha, a man who devoted himself to years of contemplation and self-denial, once said “do not dwell in the past, do not dream of the future, concentrate the mind on the present moment”. Thinking too much about times gone by typically keeps your mind stuck in neutral. Existing in an earlier life could result in revisiting feelings of anger, guilt, resentment, sorrow, or shame. Obsessing about the people and events precipitating such negative feelings can lead to endless rethinking. Becoming increasingly lifeless, or infatuated, thinking really cannot progress toward any resolution. Ultimately, it is pointless to employ memory to hold onto what may have been lost many years ago. As a result of not letting go of the past, it is possible to be robbed of present opportunities. Often, in many novels the characters are still dwelling on their past in the present. In The Great Gatsby by F. Scott Fitzgerald, the author demonstrates how George Wilson and Jay Gatsby are held hostage by their pasts with little hope for their futures.

In Simon Wiesenthal’s The Sunflower, he recounts his incidence of meeting a dying Nazi soldier who tells Simon that he was responsible for the death of his family. Upon telling Simon the details, Karl asks for his forgiveness for what he helped accomplish. Simon leaves Karl without giving him an answer. This paper will argue that, even though Karl admits to killing Simon’s family in the house, Simon is morally forbidden to forgive Karl because Karl does not seem to show genuine remorse for his committed crime and it is not up to Simon to be able to forgive Karl for his sins. This stand will be supported by the meaning of forgiveness, evidence from the memoir, quotes from the published responses to Simon’s moral question, and arguments from

It is also vital to look at Wilson’s view on the practice of forgiveness and how if an individual decides to ignore it, it can place a road block in their process of change. She believes that God speaks about forgiveness for the following reasons:” (1) we are all sinners with whom to relate so we’ll need to become skillful forgivers (2) God makes forgiveness a centerpiece of our healing process because living in un-forgiveness is so much worse (Wilson, 2001).

Memory is a powerful concept. Often when an individual undergoes a traumatic situation, the ramifications of these actions seep into an individualfs psyche unknowingly. In effect this passes through memory and becomes sub-consciously buried within a personfs behavioural patterns generally. The Reader by Bernhard Schlink explores the concept of a young mans subconscious desire for a woman whom he gcanft remember to forgeth (1Memento) as she is so deeply inlaid within his soul.

Holocaust survivor and writer, Elie Wiesel in his influential speech “The Perils of Indifference,” claims that indifference is the root of all evil and inhumanity---all pain and all tragedy has resulted because of indifference. He supports his claim by highlighting the reason for “World Wars,” “Civil Wars,” “Assassinations,” “Bloodbaths,” and “Tragedy---” indifference (Wiesel par. 5) . Specifically, Wiesel uses imagery to paint an image of what the innocent victims of indifference experience. The poor “children [that] perish” because of the indifference in a man’s soul; until they see the children’s “pain” and “agony” and “hear their pleas,” until “one of them dies” because of the “violence,” “disease” and “famine,” then one will notice the dangers of indifference (Wiesel par. 23) . Further, the author flashbacks to past events that have left humans without a soul. He mentions how one day he “woke up in a place of eternal infamy, Buchenwald.” Remembering the day he is captured and the day he is “free[ed]” (Wiesel par. 1) . The problem now is that “there [i]s no joy in his heart;” he becomes a victim of indifference---the metal torture (Wiesel par. 1) . Wiesel’s purpose is to inform humanity of the dangers indifference holds in order to encourage humans to continue to hope for a world without indifference---no pain, no horror. He establishes a critical tone for readers by using stylistic devices such as imagery, flashbacks and rhetorical questions in order to achieve his purpose that indifference is monstrous and dangerous. Wiesel’s message about the inhumanity of indifference and the importance of resistance is still relevant today.

The feeling of indifference towards matters of tragedy “is always a friend of the enemy” (Wiesel, 1999). The experiences that young Elie Wiesel endured during World War II influenced the critical undertone of his poignant speech, “The Perils of Indifference.” The speech, delivered on April 12th, 1999 at the White House, emphasizes the dangers of apathy during times of disaster. In the speech, Wiesel encompasses the narrative paradigm, imagery, and rhetoric appeals in an emphatic tone to evoke a sense of guilt and a vehement desire to take immediate action towards the injustice of humanity. Recounting the cataclysmic Holocaust and anticipating a promising future, Elie Wiesel expresses, through his speech, the necessity of the cessation of indifference to give the new millennia a renewed hope.

In the book Rediscovering the Power of Repentance and Forgiveness, Dr. Leah Coulter seeks to challenge the conventional Christian approach to forgiveness. Conventional Christianity approaches forgiveness as a Christian duty, and, in many ways, this has been unfair to the victims who have almost been condemned for seeking justice rather than simply forgetting. She asks, "From an all too common Christian view, why must the weight and responsibility of forgiveness be placed on the sinned-against instead of the sinner's repentance?" (Coulter). Therefore, she focuses extensively on the idea of repentance and the duty of the sinner to repent. However, that is not to suggest that Coulter abandons the idea that forgiveness is a Christian imperative, but she attempts to place it within its Jewish context, and demonstrate how other facets of historical Judaism inform the practice of forgiveness and repentance.

Writer, Elie Wiesel in his moving speech, “The Perils of Indifference” asserts that indifference is dangerous and recognized as inhumane. Wiesel supports his message through the emphases of the darkness behind indifference. For instance, the definition for indifferent is identified as “A strange and unnatural state” or “lines blur between light and darkness, crime and punishment, cruelty and compassion, and good and evil.”(pg 1, par. 6) Which helps emphasize the need for awareness to end indifference in order for generations to protect their future. In addition, Wiesel aims to recognize how further generations can never fix mistakes, but only learn from them. The author’s purpose is to inform today’s audience, and future generations, how indifference is the worst possible feeling; therefore, individual understand how this could be a possible risk. He creates a informative tone for readers by using stylistic devices such as foreshadowing, similes, and alliteration in order to achieve his message that defines the effects of indifference so we can stop a series of unfortunate events from happening. Wiesel’s message about the inhumanity of indifference and the importance of resistance is still relevant today.

Simon Wiesenthal could have not forgiven for the six million that died. Karl could have never “put a Jewish survivor in the impossible moral position of offering forgiveness implicitly in the name of the 6 million” (Fisher,132). Karl (the dying nazi) couldn't have asked Simon for forgiveness because he's only one out of the 6 million that died. That’s like Donald Trump asking 1 Mexican for forgiveness for all the Mexicans. Also “placing a jew in this position further victimizes him or her” (Fisher). Putting a Jew in this position makes them weaker than what they already are. Karl asked Simon for forgiveness but “only the victims were in position to forgive; and they are put to death” (Fleischner 140). Karl shouldn’t have asked Simon for forgiveness because he didn’t do anything wrong. Karl should have asked the people that he had murdered but it was too late.

The conversation between Wiesenthal and Bolek is another example of forgiveness is necessary. When Wiesenthal tells Bolek of what he experienced in the dying SS man’s room, Bolek says he describes it as a man who showed signs of “repentance, genuine, sincere repentance” (Wiesenthal 82). He means that Wiesenthal believes the dying SS man’s apology was sincere. He believes that Wiesenthal seen his apology as genuine and that he deserved the “mercy of forgiveness” (Wiesenthal 82). Wiesenthal spots a sunflower behind a bush, he takes it as the sunflower has come to “remind [him]” (Wiesenthal 84) of what he describes as a “feeling of duty” (Wiesenthal 84). Wiesenthal “duty” (Wiesenthal 85) and his planning on visiting the mother of the deceased SS man show that he is beginning to realize that he needs to come to terms with his experienced at the hospital in Lemberg. He visits her for closure and ultimately to decide within himself if he should finally forgive the man responsible for the murder of hundreds of innocent Jewish people.

In Nietzsche’s account, the original free-roaming man lacked memory. To be happy and to not hold on to the pain of unpleasant memories, man possessed an “active ability” to forget (36). Man’s memory developed as he formed relationships and began making promises to repay debts to his creditors. He had to remember to repay on time or face the pain of punishment – a pain that the creditor of this relationship took

We have grown weary of man. Nietzsche wants something better, to believe in human ability once again. Nietzsche’s weariness is based almost entirely in the culmination of ressentiment, the dissolution of Nietzsche’s concept of morality and the prevailing priestly morality. Nietzsche wants to move beyond simple concepts of good and evil, abandon the assessment of individuals through ressentiment, and restore men to their former wonderful ability.

The concept of labor directly corresponds with the condition of life. Outlining a biological process that is necessary for human existence, labor takes a circular character that creates no permanence as its efforts are consumed immediately, thus continuously renewed in order to maintain life. Hannah Arendt refers to this notion of human existence as animal laborans. As long as human beings are engaged in the activity of labor, there is no distinguishing between the members of mankind.

Freud – the object is the creation of drives; object relations are the function of drives