Those who cannot remember the past are condemned to repeat it.
Auschwitz begins wherever someone looks at a slaughterhouse and thinks: they’re only animals.
Auschwitz stands as a tragic reminder of the terrible potential man has for violence and inhumanity.
The road to Auschwitz was built by hate, but paved with indifference.
Even if surrounded with explanations, Auschwitz can never be grasped.
Auschwitz cries out with the pain of immense suffering and pleads for a future of respect, peace and encounter among peoples.
This is the concentration camp and crematorium at Auschwitz. This is where people were turned into numbers. Into this pond were flushed the ashes of some four million people. And that was not done by gas. It was done by arrogance. It was done by dogma. It was done by ignorance. When people believe that they have absolute knowledge, with no test in reality, this is how they behave.
There is Auschwitz, and so there cannot be God.
At Auschwitz, not only man died, but also the idea of man. To live in a world where there is nothing anymore, where the executioner acts as god, as judge-many wanted no part of it. It was its own heart the world incinerated at Auschwitz.
My great lesson from Auschwitz is: whoever wants to dehumanize any other must first be dehumanized himself. The oppressors are no longer really human, whatever uniform they wear.
Perhaps some day someone will explain how, on the level of man, Auschwitz was possible; but on the level of God, it will forever remain the most disturbing of mysteries.
We know that a man can read Goethe or Rilke in the evening, that he can play Bach and Schubert, and go to his day's work at Auschwitz in the morning.
Since Auschwitz we know what man is capable of. And since Hiroshima we know what is at stake.
The Auschwitz praxis was based on a new principle: for one portion of mankind, existence itself is a crime, punishable by humiliation, torture, and death. And the new world produced by this praxis included two kinds of inhabitants, those who were given the "punishment" and those who administered it.
Auschwitz is outside of us, but it is all around us, in the air. The plague has died away, but the infection still lingers and it would be foolish to deny it. Rejection of human solidarity, obtuse and cynical indifference to the suffering of others, abdication of the intellect and of moral sense to the principle of authority, and above all, at the root of everything, a sweeping tide of cowardice, a colossal cowardice which masks itself as warring virtue, love of country and faith in an idea.
We must be listened to: above and beyond our personal experience, we have collectively witnessed a fundamental unexpected event, fundamental precisely because unexpected, not foreseen by anyone. It happened, therefore it can happen again: this is the core of what we have to say. It can happen, and it can happen everywhere.
Those who cannot remember the past are condemned to repeat it without a sense of ironic futility.
I remember those faces of people who were good I saw that. I saw a father who gave his bread to his son and his son gave back the bread to his father. That, to me, was such a defeat of the enemies, will of the enemies, theories of the enemies, aspirations, here [in Auschwitz].
Those who deny Auschwitz would be ready to remake it.
Auschwitz is a place in which tragedy cannot occur.
Sooner or later in life everyone discovers that perfect happiness is unrealizable, but there are few who pause to consider the antithesis: that perfect unhappiness is equally unattainable. The obstacles preventing the realization of both these extreme states are of the same nature: they derive from our human condition which is opposed to everything infinite.
Denouncing evil is a far cry from doing good.
The Holocaust may belong to history, but it was the price we paid to become a nation. Auschwitz was like a cradle of death that enabled future generations of Israelis to live.
No matter what I accomplish, it doesn't seem like much compared to surviving Auschwitz.
Sometimes I am asked if I know 'the response to Auschwitz; I answer that not only do I not know it, but that I don't even know if a tragedy of this magnitude has a response.
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