AFTER VIOLENCE: 3R, RECONSTRUCTION, RECONCILIATION ...

war. The working class British (US, French) soldiers beating them
were traumatized by class society. But does it make sense to say
that the British (US, French) upper classes were traumatized?
Probably not, which is why their justification for violence has a
more moral touch, like baptizing the pagans, civilizing the
savages, making the world safe for democracy, the war to end wars,
"in the name of human rights", etc.
35. An obvious example may be what happened to the revolutionary
courts after the French revolution, and their imitation in the
Russian revolution. For an image of the French courts it is hard
to beat the two famous novels, Charles Dickens' A Tale of Two
Cities (actually a comparative study of Paris/France and
London/England and why there was a revolution in one and not the
other) and Anatole France's Les dieux ont soif.
36. George Bernard Shaw.
37. Again, we are talking about the objective, existential guilt,
not about the awareness of guilt.
38. That function cannot be multiplicative; that would mean no
guilt if there is no intent, nor any irreversibility in the harm.
39. Basically the guilt is related to the harm, and aggravated by
intent and irreversibility. But with either or both of the latter
zero there is still guilt, existentially speaking.
40. One hypothesis would be that anti-semitism never was in
Italian culture (a sense of historical mission being the cradle of
both the Roman Empire and the Renaissance was); and was rejected
like any governmental initiative with no resonance in popular
sentiment. Kuttner, in History's Trickiest Questions, New York:
Holt, 1990) makes the point that whereas 95% of German Jews were
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