\u201cNakon desetlje\u0107a razmi\u0161ljanja o pam\u0107enju, povijesti i zaboravu, filozof Paul Ricoeur je ne tako davno ustvrdio: \u201cPresuda i kazna su stvar suca; borba protiv zaborava i za istinito sje\u0107anje je stvar gra\u0111anina; povjesni\u010daru preostaje razumijevanje, bez osu\u0111ivanja i bez smi\u0161ljanja isprika\u201d.<\/p>\n\n\n\n
(\u2026)<\/p>\n\n\n\n
S druge strane, radi se o tendencijama globalizirane kulture sje\u0107anja, za koju samokriti\u010dno suo\u010davanje s Auschwitzom kao \u201ccivilizacijskim lomom\u201d (Dan Diner) i negativnim povijesnim znakom univerzalnog zna\u010denja predstavlja \u201cproces koji je nemogu\u0107e okon\u010dati i koji ne zastarijeva\u201d. To vrijedi i posebno \u0107e i dalje vrijediti u Njema\u010dkoj jer, kako je to rekao hambur\u0161ki politolog Peter Reichel, Auschwitz \u201cdobiva i zadr\u017eava svoj identitet kao njema\u010dko mjesto pam\u0107enja kroz temeljno i dvostruko pitanje: za\u0161to se Hitlera nije moglo sprije\u010diti i za\u0161to se nasilni zlo\u010din dogodio upravo u Njema\u010dkoj?\u201d.<\/p>\n\n\n\n
Iz te napetosti izme\u0111u refleksivne obrade, rada na sje\u0107anju i eti\u010dko-politi\u010dke odgovornosti nastaje stvarni izazov za svakoga, povjesni\u010dara, gra\u0111anina, \u010dovjeka.\u201d<\/p>\n\n\n\n
Etienne Fran\u00e7ois, \u201cVelike pripovijesti i brana sje\u0107anja. Sje\u0107anje na Drugi svjetski rat izme\u0111u nacionalizacije i univerzalizacije\u201d, u: Kultura pam\u0107enja i historija<\/em>, prir. Maja Brklja\u010di\u0107, Sandra Prlenda, Zagreb 2006, str. 235.<\/p>\n\n\n\n
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