Le crime rituel du paragraphe aryen
The Ritual Crime of the Aryan ParagraphJan T. Gross interprets the surge of violent anti-Semitism that swept Poland immediately after World War II as the moral collapse of a population composed mainly of those who witnessed the Holocaust (as presented by Raul Hilberg in: Perpetrators, Victims, Byst...
Enregistré dans:
| Auteurs principaux: | , |
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| Format: | Article ou chapitre numérique |
| Langue: | Français |
| Publié: |
2012
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| Accès en ligne: | Accès Université d'Orléans et IFPM Accès Université d'Orléans et IFPM |
| Résumé: | The Ritual Crime of the Aryan ParagraphJan T. Gross interprets the surge of violent anti-Semitism that swept Poland immediately after World War II as the moral collapse of a population composed mainly of those who witnessed the Holocaust (as presented by Raul Hilberg in: Perpetrators, Victims, Bystanders). This article proposes to replace the term “witness” by “aware observer”. To this category one can also add pluralism and a degree of phenomenon. The same concept also opens the way towards a better understanding, since it was a Christian population in its majority which showed determination but above all was a decision taker, to quote Jan Karski: “All of Poland was a ghetto”.In addition, the concept of an aware participant observer also allows us to abolish the idea of indifference to the Holocaust.On a second level this article proposes to abandon the moral collapse concept and to examine instead the phenomenon in the context of cultural norms. From a perspective of the dominant culture before 1939, the Holocaust gains range as a logical act of universal justice. The hypothesis of “psychological reasons” for anti-Semitism after 1945 (guilt feelings, etc.) according to Gross, casts shadow on the fact that those anti-Semitic acts, which were committed before and during the Holocaust, were appreciated by the majority of moral culture as self defense considered both necessary and legitimate opposite the mythical “Jewish peril”. Just as the “economical reasons” for anti-Semitism presented by Jan T. Gross would be rationalizations replacing consequence with reason, the original reason for anti-Semitic deeds being the national, social and human exclusion of the Jews from the community – an exclusion which was morally legitimate according to the Christian doctrine and teachings.In spite of the division of opinions on Polish romantic tradition, the role of the intellectuals, the statements of Pope John Paul II and the place of the Righteous Among the Nations opposite Christian ethics, this article goes back to the conclusion of The Fear in which Jan T. Gross calls to rewrite History in order to replace the history of the Poles by that of Poland. |
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