that it was precisely the reason caused the periodic recurrence of Nazi sentiment in
German society. The philosopher T. Adorno described this phenomenon as: "From
time to time they refer to the so-called "complex of misconduct”, often hinting that it
actually arose only as a result of constructing the representation of Germans collective
misconduct".
It was from the awareness of responsibility for continuity and discontinuity in the
culture and society that the concept of "processing the past" was born. The overcoming
of the past is aimed at reevaluating its historical past, associated with dictatorial
methods of government, and forming a relation to it. As T. Adorno wrote, "the
clarification of an event must counteract oblivion, which is very easy to connect with
the justification of forgotten" [1, 43]. Concerning overcoming anti-Semitism as a
component of Nazi ideology, he emphasized: "To the extent that we want to fight it
within the subjects, one should not expect much from referring to facts that are often
neutralized, with their exceptions. Most likely, the subject of argumentation must be
done by the subjects, whom we address to, reinforcing their self-confidence and thus
their "I". To their consciousness should prove the mechanisms that form in them racial
prohibitions".
Overcoming the Nazi past in confessing guilt is a process, not a result, and can be
interpreted one-dimensionally: neither in the category of "permanent failures" nor in
the category of "inevitable successes".
CONCLUSION
Consequently, comprehension and systematic study of the phenomenon of man's
fault in the world and the nation as a whole is an important philosophical problem,
which acquires a special relevance in modern conditions. Indeed, the collective guilt
of the German people - a phenomenon ambiguous. It arose as a result of tragic historical
events preceded by the slogans of a charismatic leader about building a strong, stable
Germany and a happy future for every citizen.
However, in all generations of the German people, regardless of their participation
in hostilities, there was an unexpected fault and a shame for the atrocities of politicians.
This controversial phenomenon has become the subject of sharp scientific discussions
of historians, politicians, philosophers, sociologists, psychologists, and others like that.
Researchers have shown that collective responsibility has two forms of manifestation:
hatred and guilt. Moreover, these conflicting feelings can go one and the other back
and forth. Paradoxically, the ideology of the "collective victim", broadcast by
subsequent generations, may be an ideal justification for further aggression and the
search for victims. If the psychology of collective guilt serves the interests of the
victorious empires, then from the psychology of a collective victim in the future new
wars of world empires, new victims and new
executioners
are born.
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