The article advances an interpretation of the self as an imaginary object. Focusing on the relationship between selfhood and memory in Sartre's The Transcendence of the Ego, I argue that Sartre offers useful resources for thinking about the self in terms of narratives. Against interpretations that hold that the ego misrepresents consciousness or distorts it, I argue that the constitution of the ego marks a radical transformation of the conscious field. To prove this point, I turn to the role of reflection and memory in the creation of the self. Reflection and memory weave past, present and future into a consistent and meaningful life story. This story is no other than the self. I propose to understand the self as a fictional or imaginary entity, albeit one that has real presence in human life.
This paper seeks to investigate the role played by memory in the Federation of Expellees (Bund der Vertriebenen, BdV) professed attempts to enter into dialogue with Polish society. It also seeks to assess why on occasion mutual recrimination continues to tarnish the wider framework of German-Polish relations and explain the reasons for this phenomenon. The initial focus lies with explaining the continued importance of key, often disputed, elements of the historical encounter between Germans and Poles. To complement this analysis, the latter part of the article considers whether the BdV and its associated organizations have contributed to the wider process of German-Polish reconciliation, or whether the activities of the BdV act as a brake upon full resolution. The paper argues that although in recent years the BdV has attempted to make a positive contribution to German-Polish relations, its chances for success are constrained by its inability to move away from positions that are themselves the product of memory.
War and disaster in a Buddhist Sinhala village
like a silent enemy into the core of the enduring process of “securitization of fear” ( Hyndman 2007 ) in Sri Lanka. Yet, however much the politics of memory tends to cloud matters, the article shows that it never goes uncontested, as long as subjects
This article explores the changing perception of "diversity" and "cultural difference" in Germany and shows how they were central in the construction of "self" and "other" throughout the nineteenth and twentieth centuries affecting minorities such as Jews, Poles, and others. It examines different levels of legal and political action toward minorities and immigrants in this process and explores how the perception and legal framework for the Turkish minority in the past sixty years was influenced by historical patterns of such perceptions and their memory. The article tries to shed some light on how the nature of coming-to-terms with the past ( Vergangenheitsbewältigung ) and the memory of the Holocaust have long prohibited a broader discussion on inclusion and exclusion in German society. It makes some suggestions as to what forced Germans in the postunification era to reconsider legislation, as well as society's approach to "self" and "other" under the auspices of the closing of the "postwar period" and a newly emerging united Europe.
The Second World War According to Achtung Zelig! (2004)
, protesting violence by operationalising the absurd and provoking laughter. Achtung Zelig! adds a twist to Holocaust (post-)memory since it ‘presents history as something that has passed through the prism of the culture of media’. 5 Cultural productions
Commemoration, Contestation, and Migrant Integration in the United Kingdom and Germany
Barbara Laubenthal and Kevin Myers
remembered are a potentially important mode of addressing tendencies toward disintegration. As Glynn and Kleist have argued, “the nexus between memories and migrant incorporation is a typical, widespread and significant feature of any country with immigration
Victor Jeleniewski Seidler
What is Jewish about memory? Is it that Jews carry a certain memory of suffering, oppression and displacement that haunts the present? Is it that they often have had to learn to disentangle themselves from the cultural memories of the dominant
Pierre Nora, Memory, and the Crises of Republicanism
The article traces the transformation of the idea of memory in the writings of Pierre Nora. His multi-volume Les Lieux de mémoire is read as a response to historiographical and historical crises of the 1970s, an attempt to write the history of France in which memory served as the new basis of national unity. However, the new national synthesis of memory that emerged merely resembled a liberal republicanism, whose enemies were variously immigrants, multiculturalists, neo-nationalists, dissenters from the anti-totalitarian consensus, or anyone who emphasized Vichy or France's colonial past. Ultimately, memory proved no more capable of dealing with the troublesome aspects of historical narrative or memory than traditional history.
Intergenerational Remembrance in Post-communist Romania
Codruta Alina Pohrib
the communist past among the younger population, 5 there is increasing pressure to create an educational canon specifically constructed as a corrective to faulty communicative memory. Seeing that there is little control over the remembrance of
The Israeli Communist Commemoration of the Spanish Civil War, 1936–1986
prevailing in the wider Zionist-Israeli, as well as Jewish, traditional cults of war, memory, and mourning. The research presented here mainly focuses on the 1950s to the 1960s, that is, the principal years in which the cult was celebrated by the Israeli