Research on the Shoa and the Nazi crimes has a clear cut separation into millions of victims and millions of perpetrators. There is only a very small group of persons who risked their lives in their attributed or chosen role of perpetrators and saved lives. Most of those persons received recognition later, some decades later. The vast majority of persons were oblivious to their prior roles and some even tried to defend them themselves through a variant of victim blaming in recurrent attempts to reduce their guilt. Another frequent excuse is to recur to a perpetrator’s own experience as a victim of abuse or tough childhood. In a static perspective this might work, but the learning and reflection ability of humans apply to all persons irrespective of age, if they show the willingness to do so. victimization is powerful tool to justify a role as perpetrator later on. Criminal courts assisted by psychologists statements accept guilt reduction. After all those considerations the basic classification into victim or perpetrator remains a valid differentiation, only very few cases allow for a more nuanced assessment of the case. (image extract of Rachel Baes MRBAB Brussels) 
Question Tomorrow
« Tomorrow is the question ». This is the imprint on the 8 table tennis tables in the Martin Gropius Bau 2024. As part of the Contemporary art exhibition by the artist Rirkrit Tiravanija, the tables are very busy throughout the day and invite people to meet, play and greet. If tomorrow is the question, today is the answer. Is it? Maybe the answer is the day after tomorrow? Time appears to be the answer and the question. Such questions touch on basic philosophical questions about our relationship to and concept of time. Future orientation or even the belief in life after death touch upon basic religious beliefs. Intergenerational transmission is useless if there is no tomorrow or concept of tomorrow. Sustainability is most relevant if we are convinced there will be a tomorrow. Fatalists or warmongers rate today so much more than tomorrow that everything is subordinated to the urgency of now. Not easy to strike the right balance between „for now“ and „for tomorrow“. Simple financial discounting of benefits which accrue only tomorrow do not solve the urgency issue of behavioral concerns. My personal discounted value of ice cream tomorrow might be superior to ice cream now, but it is based on the tacit assumption that the shop still exists tomorrow or any other time in the future. The exhibition invites people not only to play table tennis but also to discuss the question of tomorrow across language barriers and across tables and cultures. 
Degré zéro
As all of us use GPS systems to navigate across the world or just in your city, “degré zéro” might nowadays be associated first of all with the prime meridian 0° longitude, which runs through Greenwich near London and around the globe.
In « Le degré zéro de l’écriture », Roland Barthes (1953) challenges the bourgeois kind of writing of literature. He introduced the pertinent distinction of the verticality of writing styles in the sense of social classes as well as the horizontal form of spoken language He further distinguished écriture as a person’s style which is embedded into the historical and social context of her/his time. As a radical change, Barthes proposed to use scriptor instead of writer as the latter expression is too much loaded with the historical package of the person. Barthes inserts the scriptor as écrivain into her/his time and insists on the intellectual and social context of writing or the author.
As the scriptor (p. 26) does not escape to become a writer « écrivain «, the degree zero de l’écriture postulates a homogeneous society, which obviously is an ill-conceived vision of reality. Language and texts, therefore, are not universal in kind, but bound to situations, which are defined in historical time and space (p. 67). Semiotics was a major field of his analyses of literature and language.
Whereas in a talk you might focus on the person you are talking to, in a written text the other person is « the many » readers, wherever they are and maybe at a much later time as well. There is a qualitative difference and yet modern “voice to text” transcription makes all spoken words immediately available as written document or “compte rendu”. (Source: Roland Barthes: De la parole à l’écriture. in Le grain de la voix, Entretien 1962-1980. p. 12).
Let’s watch our language as we follow the longitude or latitude around the globe and even small deviations from degree zero matter a lot. 
Spectacularization
Guy Debord (1967) has outlined in “In the society of spectacle” the importance to analyze societies from the perspective of “le temps spectaculaire”. Today we might frame this as “eventism” or the running of society through events. The regular spectacle of religious festivities, new year’s celebrations, Olympic games or even elections and election campaigns have been transformed into ceremonies of enthronization, where the reach to ever larger crowds is the prime goal. The critique of mass media of the 1960s can be deployed to the criticism of the facebook, Instagram and tiktok media campaigns of today. If you are not present on these platforms, you do not seem to exist in the view of the many. Debord highlights under his concept of separation the increasing isolation of persons and thereby a domination of people through technology (Debord para 24,27). Put in today’s terminology form of psycholinguistics we speak of loneliness of the old and young who, through the use of social media technologies, are prosumers even or especially in their free time. They serve the accumulation of massive benefits to the platforms of the spectacle more than their own fulfilment or socializing experiences. The consequence is the isolation of persons, with the paradox to be potentially the winner in the lottery of the algorithms to suddenly reach millions of people. The ephemeral popularity is a curse more than a blessing for most persons. The result is the “singularization” of crowds and within society.
Spectacularization is a process that is accompanied by singularization. Both terms have the merit to stress the process of evolution of societies. Comparing societies turns into an empirical exercise to measure amounts of spectacular events, degrees of spectacularization of individuals and the singularization of individuals within society. The antidote of solidarity and sharing is on the rise as well, which is reason to believe that not all is lost.
(Image: Debord’s annotation on extract of image by Gozzoli, BNF Manuscrit, Paris) 
Société du Spectacle
In 1967 Guy Debord published “la société du spectacle”. The content of the book and Debord’s original thoughts are presented in 221 numbered paragraphs, just like blog entries, with a table of contents with 9 chapters each introduced with a quotation. The first paragraph reads: “Toute la vie des sociétés … s’annonce comme une immense accumulation des spectacles. Tout ce qui était directement vécu s’est éloigné dans une representation.” Modern societies are conceived as a huge accumulation of events. What used to be experienced directly, has become only a distanced representation. The spectacle or the events society has moved beyond the state of being just a part of society to become the defining element of society. At the same time, events in the broadest sense are an instrument of unification (para. 3). Events constitute social links between persons, which are mediatized through images (para. 4). It is a “Weltanschauung, which has become effective and through the force of images (including faked ones) creates an “objectivation”, a kind of imagined reality.
This society of events, following Debreu, creates a positivism with a reflexive structure. Only things get attention that are great events (instagramable, make headlines, clicks), and only great events will receive broader attention (para 11). The result is a tautological character of the events society and it has become self-referential. Society shifts from the definition of (1) être = to be, (2) avoir = to have, to (3) paraître = to appear. It is the appearance that counts. A person’s individualism becomes socially mediated by its ways to appear in front of others (para 17). Social power then derives from the form of representation that can be achieved.
The final entry of the 1st chapter (para 34) states. “Le spectacle est le capital à un tel degré d’accumulation qu’il deviant image”. Events form a kind of capital, which through its accumulation becomes an image or the image of society. 
Parallel Universe
Sometimes, it might well be before during or after presidential elections, you feel like living in a parallel universe. Especially after the U.S. presidential election many people beyond the U.S. have the impression that millions of people have rather strange views of how our living on earth could be worthwhile for all, rather than a few. In a crude and rude election campaign many people in the U.S. must have been alienated from what they imagine a peaceful living together in a country or on our planet. Faced with the brutal language it is soothing and comforting to read books again. Already in 2023 adult fiction has outperformed on the book market in the U.S. “Romantasy” and narrative non-fiction (are the new bestsellers beyond travel books, cooking, children books and comics according to circana.com.
Uncertainty, complexity and plurality, apparently, have destabilised many persons to the extent that foundation texts of religions, predominantly the bible, have become bestsellers again with more than 14 million book sales in the U.S. in 2023 and up to November in 2024. Printed copies as well as specialised editions for children go to new first time readers and buyers as well as replacing older copies. The need to find simplifying answers to basic questions of humanity is on the rise again.
Some persons might wish to find the existence of a parallel universe in studying the bible, others just a retreat from the horrors of daily news on TV and social media, we all consume more than ever before. We are no longer surprised to find the first church in Switzerland, which offers an AI in church which listens and answers to your confessions. Bible apps offer detailed search functions and reading aloud in case you prefer listening.
There are even unauthorised historical translations of the bible on the market in antiques book shops, which achieve exceptional prices.
Of universes, there seem to be many, overlapping and in parallel.
(Image: Reading Magritte on surrealism)
Juridification
Law has entered almost all domains of life. This has a lot of positive effects. Law in general, we tend to believe, has an intrinsic link to justice. If you go to court after failed attempts of mediation you will get a judgement(s) from several instances at times and with substantial delays. Justice, however, is a much more complex issue. Ethical concerns enter the stage as well as the ability and willingness to devote substantial resources to support a legitimate or legal claim. A kind of balance of power appears to be a necessary precondition for justice to be achieved. Of course, jurisdification is a process, where time plays to the advantage of one or the other side of contestants. The book by Katharina Pistor, “The code of capital. How the law creates wealth and inequality” has highlighted the importance of the legal intermediaries in the juridification and codification of modern societies. The basis of today’s capitalism relies on an expansive definition of what constitutes capital. The transformation of debt into a product, which can be traded by a “second hand” rather than the “invisible hand”, had created a warning to societies that the extension of rights and volumes led to a financial crash of the most powerful economies. The states, i.e. taxpayers, had to step in to guarantee credits taken out by banks and other financial institutions and ensure the solvability of underwritten debt. The state guaranteed for losses of capital and enforced the rule that deficits had to be shared among all. A well calculated bankruptcy of the system was then managed by lawyers and bankers rather than the politically elected representatives of the people.
The juridification has been extended to intellectual property rights as well. This made the fruits of intellectual property tradeable. It is rarely the authors that negotiate translation rights or the use of a novel as a screenplay. You better rely on a specialised lawyer to assist you in the national or transnational defence of intellectual property rights.
Artificial intelligence relies on huge data inputs. It is not an easy task to define ownership of data, especially of what we believe are “your own” data. Juridification means that a process of narrowing down definitions or the opposite, absence of a proper definition, creates market opportunities to trade data and the right to collect or use those data for specific or encompassing purposes.
Are we still all equal in front of the law? Or do the better informed have a significant advantage over the rest of society? Financial resources play a vital in the legal system as well. Collective solutions, like associations of consumers or trade unions, have demonstrated that they may operate as a societal antidote in the biased codification of capital. Democracies are well advised to open their eyes to the blind spots in the “regard” of justitia.
(Image: Auguste Rodin, Cariatide à la pierre, enlarged bronze statue in Paris) 
On Keys
Keys may open multiple doors. Even a single key can open many locks, if constructed in the appropriate way. The obverse of key is also key, at least in the function of keys to lock doors. Hence the trick of the key is its dialectic function (open/close) of access. We practice the functioning of this binary thinking (1= open, 0= closed) several times a day. Even binary thinking can become very complex in case you consider a bunch of keys or organized as a ring of keys. With a plurality of locations or rooms (home, work, leisure) the uncertainty to have the fitting key to the lock in question at your disposable becomes a bit of a puzzle. Here we are, trial and error enter the stage for most of us. Don’t worry, there are digital tools to solve the problem for you, but then the whole issue of trust comes into play more forcefully. Sharing is not only caring, but also daring. Transponders replace keys and passwords have become the new “passe partout”. This leads to the brave new world of encryption as the keyfactor for security. Encryption is key. Are you already encrypting or still turning keys?
Keys are key to understanding as well. Artists in Berlin-Schöneberg combined the portraits of persons and their bundles of keys next to each other. Keys seem to reveal key personality traits of a person. Life course researchers may investigate the “first ownership” of a key to a room, an apartment or the family home as a factor of independence, even freedom to move. Handing over the keys of a car or your home to a significant other may mark looming restrictions due to health issues.
Anyway, what is your favourite key in music? More a fan of serial music or 12-tone music? 
On Organics
Organics are the new hype. Organics are everywhere. It is true in organic chemistry, biochemistry or pharmaceutical biochemistry we start from organic compounds as the basis for various forms of classification systems, structures and reaction chains. A search for organics brings you to Organic Farming and to lots of other applications of organic production as well as organic design.
The extended definitions highlight the foundation in biology and chemistry to then include any processes which integrate cyclical reproduction or resources and conservation of biodiversity. Based on the plurality of forms and connectivity of organic compounds this leads to a vast and diversified basis of carbon- and hydrogen-based life on earth. The ensuing complexity (variety of species) has been the basis for mankind to come into being. It is likely to determine also our survival in the long run. Organics is based on open as well as closed forms and therefore has an encompassing nature. Depending on time and space constellations (temporality) evolution has taken one or the other path. We are certainly not at the end of this evolution, although we through the loss of biodiversity we narrow down new potentials in an unprecedented way. Rethinking life on earth from a cell-based perspective of plastics and chloroplasts is a challenge, but it will lead us on towards the “organic turn” in the 21st century. 
On Temporality
Time is passing, or is it? We tend to confound time, with passing of time or an occurrence at a specific point in time. Time has a static use, which refers to a date of birth or date of death. Time refers to durations like the lifetime or time in office of a person or a political leader. In most such cases time is considered as a continuous and linear process. The concept of temporality questions these common perspectives on time to allow additional time perspectives in the description and understanding of time.
Temporality is linked to a more flexible view on the periodization of history. The time before and after the 12 years of Nazi-terror will then be part of the extended periodization of the Nazi-Regime in Germany and Europe. Similarly, temporality widens the perspective on social phenomena by linking historical events to the time before and maybe even to what follows, seen as a consequence of the temporal and spacial co-evolution.
A deviation from the static view of time and a rigid periodization of fascism allows to study the Russian male dominated political authoritarianism as a new wave of fascism in Europe, which negates the right of existence of the state of Ukraine in its neighborhood.
Temporality expresses the need to go beyond a simplel periodization to include a spacial dimension in the defintion of time, much like modern physics does in relativity theory. Temporality, therefore, opens up a “thought space” beyond just the timing of events, which may challenge many of our day-to-day experiences. Cultures with a different understanding of time or the pace of time become a “sound board” for our way of considering and being captured in a time space. Probably many artists are forerunners in playing with time and the way time is “treating” them. Most of them face(d) hardship during their lifetime, but have an extended “after life” in terms of reputation. Some contribute to the perodization in the arts and of their time. They all shape(d) temporality.
(Image: extract from Hans Bol, 1593 Ring Jousing in front of a pond inan imaginary city, MRBAB, Brussels)
Beckett by Beckett
There is an interesting discourse in literature about how to define irony. This really begins with Plato commenting on Sokrates who makes use of the term “eirôneia”. In the history of the idea of irony comes next the philosopher Kierkegaard with his not-ironic treatise “The Concept of Irony. With Constant Reference to Socrates”. Reading philosophy can be really entertaining. It is, therefore, no surprise to find a publication entitled “Ironic Samuel Beckett” (Pol Popovic Karic, 2009). Following Karic there are 3 defining elements of irony: (1) “The message should be intentionally created, …(2) The meaning of an ironic message needs to be “covert”,… (3) During the analysis of a stable irony, the reader can assume that the first interpretation of the ironic message is correct.” (Pol Popovic Karic, 2009 p.49).
Additionally, to understand irony it might be necessary to know more about the context of the statement. Sometimes the ironic statement can only be interpreted as such if you have additional knowledge about the biography of the author (p.47). To understand Beckett better it is advisable to read about his life course in the many biographies available nowadays.
Beckett by Beckett, meaning the translation of Beckett by Beckett himself yields many fruitful insights into his kind of irony and constant reflection and laughing about himself as his very own form of irony. This becomes most evident in the many helpful tables Linda Collinge (2000) presents in her book on “Beckett traduit Beckett”. Translating irony is a tricky endeavour. Many of the translations do not seem to be straightforward at all and can only be understood from the perspective of the whole translation of a piece and the underlying “Haltung”, ironic attitude of the author to his own work. Beckett by Beckett remains a master piece for translaters beyond those from French to English. (Images: Linda Collinge, 2000, p.61-2).
Beckett and philosophy
Beckett and philosophy is the title of challenging read of usually unconnected literatures. Richard Lane embarks on the challenge “theorising Beckett and Philosophy” in Part 1 of the book. This is followed by 2 other parts on “Beckett and French thought” and “Beckett and German thought”. The whole book constitutes an attempt to identify the links between seemingly unrelated work. Sometimes spurred by tiny citations, the importance of influences becomes apparent.
Beckett like Rousseau favours speech over writing. Speech giving access to nature. This, Beckett has taken from French thought traditions. Redefining philosophy after the 2nd world war links Beckett to the thoughts of Adorno and Habermas (early writings). Posing Nietzsche’s thoughts as a post-modern project of endless questioning, Beckett himself enters into a kind of Socratic dialogue with Nietzsche. Spoken words become writing, the written word resembles an unspeakable void. The borders between void and silence, between spoken and written, become blurred. The essence is the world in-between.
It appears like irony and yet it is our very existence. We probably need somebody to translate Beckett for us in order to better understand his philosophical stance. “Beckett translates Beckett” is such a book title. It invites us to study Beckett’s own efforts to translate himself, at least from one language to the other. 
Geben und Nehmen
Gedanken aus Anlass des Weihnachtsfestes.
Zum Schenken gehören immer 2 Parteien. Gerade Weihnachten ist ein Geben und Nehmen. Dazu gab es in der letzten Adventswoche eine interessante Sendung von 5 x 10 Minuten im Deutschlandfunk von Mechthild Klein. Hier erstmal die Links.
Judentum Kleine Geschenke vollenden die Schöpfung
Buddhismus Reich ist, wer teilen kann
Atheismus Schenken mit Hintergedanken
Christentum Früher war weniger Lametta
Islam Großzügigkeit – die Tugend des Propheten
Selbst mit dem Wissen über die kulturellen Bräuche beginnt erst die multikulturelle oder interkulturelle Herausforderung. Als College Master im Krupp college hatten wir für solche Feierlichkeiten ein festliches Essen mit kleinen Geschenken und Livemusik abgehalten. Das fand ungeteilte Zustimmung. Interkulturelle Kompetenz lehren und dabei lernen war uns immer ein Vergnügen.
Frohes Geben und Nehmen wünschen wir in der Post-Covid19-Zeit wieder!