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A famous example involves Jared Kushner, President Trump’s son-in-law and senior advisor whose father, then a wealthy real-estate developer, in 1998 pledged $2.5 million to Harvard University. Kushner—who, the investigative reporter Daniel Golden notes in his 2006 book The Price of Admission, was described by administrators at his high school as a mediocre student—was admitted to the school shortly after that

fraud and bribery’s lawful cousins—legacy preferences, athletic recruitment, and other admissions practices that lower the bar for progeny of the rich and famous—are ubiquitous.

At elite colleges, athletic recruitment is arguably another form of affirmative action for the wealthy. As my colleague Saahil Desai has written, Harvard’s admissions office, for instance, gives a major boost to athletes with middling academic qualifications. Athletes who score a four (out of six) on the academic scale Harvard uses to score applicants were accepted at a rate of about 70 percent, Desai reported; the admit rate for nonathletes with the same score, on the other hand, was 0.076 percent.

as 40 percent of Harvard’s white students are legacies or recruited athletes.

Today, legacy students account for an estimated 14 percent of Harvard’s undergraduate population, and applicants who enjoy such alumni connections are accepted at five times the rate of their non-legacy peers (a nearly 34 percent acceptance rate, versus just under 6 percent for those lacking those coveted alumni connections)

the U.S. attorney perhaps unintentionally emphasized this irony when he said: “We’re not talking about donating a building … We’re talking about fraud.”

His comment highlighted the mundanity of admissions favors for upper-crust children—when executed legally

The importance of compatibility reinforces the sense that love can be found through a formula or a checklist; the idea is as seductive as anyone on this show

When, during an “after hours” conversation, one contestant uses the word “swipe” to refer to dating itself, without having to explain the word’s provenance, she reveals that dating has become so process-oriented that it’s practically indistinguishable from the mechanisms that were meant to streamline it.

Though dating apps may improve many aspects of modern romance — by making people safer and more accessible — their guardrails also seem to limit the possibilities for it. The stakeslessness of “Dating Around” might be a refreshing lack of pressure, but it might also reflect the disturbing effects of the same phenomenon in real life.

Despite what tech companies would have us believe, people cannot be optimized for one another; an overwhelming abundance of options discourages the leaps of faith that can transform the terrible uncertainty of dating into something great

Five years later, Republicans and Democrats alike forged a link between video games and school shootings. After it was revealed that the two teenagers who killed 13 people at Columbine High School in Colorado were fans of first-person shooting games, President Bill Clinton slammed violent games as tools that "make our children more active participants in simulated violence."

The National Rifle Association, in particular, has blamed video games as a major factor in mass shootings. After the December 2012 massacre of 20 children and six adults at Sandy Hook Elementary School in Connecticut, NRA leader Wayne LaPierre said: "Guns don't kill people. Video games, the media and Obama's budget kill people." Video game industry analysts strongly dispute the connection. "If there was actually a correlation between gun violence and video games then everywhere where violent video games are released you would find a similar level of gun violence, or at least a correlation," said Lewis Ward, research director of gaming at International Data Corporation. Industry analysts sa

Attempts to explain this picture result in a frank contradiction: Experts blame natives’ nonwork on a reduced number of jobs for low-skill labor, while at the same time attributing the influx of millions of low-skill immigrants to the shortage of workers available to do those very jobs.

Do immigrants “steal” jobs from natives? A more accurate assessment, based on what business managers say, is that as the native work ethic deteriorated, immigrants increasingly filled the void.

immigration exerts a “narcotic influence” on politicians, opinion leaders, and business owners. It allows our country to avoid confronting head-on the vital national problems of native non-work and declining worker quality.

Without drastically curtailing low-skill immigration, there is little incentive to make the significant cultural and practical changes needed to improve and reintegrate native workers.

If the influx of foreign low-skill workers were ended, employers who wish to keep their plants running would have to aggressively pursue native labor with advertising campaigns, better working conditions, and perhaps relocation incentives and higher wages.

Reducing immigration would encourage other long overdue changes as well, including strengthening work requirements as a condition of government aid, tightening eligibility standards for disability benefits, and abandoning the college-for-all mindset that devalues blue-collar occupations.

Finally, low-skill natives themselves should embrace the social expectation — once unquestioned in our society — that they must work at the jobs that are actually available, even if sometimes arduous and unpleasant.

Work is a vital source of dignity, respect, self-reliance, and connection. When able-bodied people are idle, whole communities can become dysfunctional. Putting Americans back to work should be a top policy priority. Pursuing that goal starts with cutting off the “narcotic” flow of low-skill foreign labor.

1. Gen Z doesn’t distinguish between online and IRL

for my generation, interacting digitally is still ‘in real life.’”

Ms. Sharp says that psychologically, she’s half present in real life and half present on Instagram, Twitter and other social channels where she connects directly with her friends and fans. “I count my followers as being a really impactful force in my life

2. Privacy online? LOL

For them, Instagram is the new Facebook—the first place they share by default. On Instagram, everyone’s a content creator, says Ms. Havighorst, which means almost everything they put up is a deliberate act of personal branding

Real-life conversations and phone calls have become the only way to convey thoughts in a way that’s truly privat

3. Facebook is out, Instagram is in

“Facebook for my generation solely exists so that other generations can see that I’m still alive,”

For the most part, members of Gen Z expect that everything they ever type into a keyboard or capture with a camera is forever and could easily end up all over the internet. Many feel that, at any point in their lives, they could be judged by their most impulsive posts, so they can never let down their guard.

4. Social media is how they stay informed

In a focus group that included 20 members of her generation from across the U.S., she found their news consumption was almost entirely driven by social media. They weren’t seeking out the news, only happening on it, and they read a lot of headlines.

The same culture of influencers that guides their consumer tastes shapes what information they consume and how they stay informed. In politics, for example, those who get this succeed disproportionately with this generation, whether it’s Donald Trump or Alexandria Ocasio-Cortez.

5. Video is important, but it isn’t everything

This generation is definitely more visually oriented, says Drake Rehfeld, a 21-year-old former Snapchat engineer who founded a startup that serves influencers. It’s a natural consequence of their having more access to devices that can display, record and edit images and video than any generation before, he adds.

that doesn’t mean they don’t also like to read. According to Pew, Gen Z is likely to become the best-educated generation ever.

Some members of Gen Z are left feeling the media is obsessed with the negative impacts of tech and doesn’t talk enough about how it empowers their generation.

Whether it’s helping them stay connected with friends when their helicopter parents won’t let them out of the house, says Ms. Havighorst, or find people who share similar interests, says Ms. Sharp, the mobile internet is a powerful force for making this generation aware of the breadth of experiences of their peers.

7. But they’re still susceptible to tech addiction and burnout Still, members of this generation are acutely aware that this level of engagement isn’t always sustainable. Some take breaks from social media, others wonder how it’s changing their brains. They also report having trouble knowing where the line between healthy and unhealthy use should be.

her subjects reported occasional compulsive use of their mobile devices, no matter their age. They were most likely to get sucked into social media and casual games, even though they found them the least satisfying.

“I definitely think we all know that we’re addicted to our phones and social media,” says Ms. Baker. “But I also think we’ve just come to terms with it, and we think, that’s just what it is to be a person now.”

human connection in the real world has become rarer, and often feels more difficult, than it used to be. Smartphones and gaming are replacing face-to-face interactions, the sort that might force one to confront one’s social difficulties or develop a better understanding of the lives of others

Free-floating pornography, persistently sexualized media and ubiquitous swipe-on-sight dating apps have made sexual relationships — or, at least, sex — seem like something everyone is having without us

It’s easier to deal with a tilting social landscape by living online, where those who feel the most threatened and aggrieved can reiterate their pain, promote their favorite narratives and resist information that doesn’t conform to their worldview. And it’s those who feel disconnected from society already — in many cases, those men who are short of job opportunities, falling behind in relative education and otherwise confounded by changed expectations — who tend to spend the most time there.

The incel phenomenon is a predictable endpoint for a culture that increasingly uses sex as a marker of success, while at the same time losing human connection and substituting the Internet in its stead

To treat modern life’s ugliest symptoms, we’ll first have to confront the disease.

They’ve become, as predicted, a nearly web-wide system for tracking all users—even when you don’t click the button.

“If you downloaded this file [of sites Facebook knows you visited], it would look like a quarter to half your browsing history,” Mr. Garcia-Martinez adds.

Another reason Facebook doesn’t give you this data: The company claims recovering it from its databases is difficult.

In one case, it took Facebook 106 days to deliver to a Belgian mathematician, Paul-Olivier Dehaye, all the data the company had gathered on him through its most common tracking system. Facebook doesn’t say how long it stores this information.

When you opt out of interest-based ads, the system that uses your browsing history to target you, Facebook continues tracking you anyway. It just no longer uses the data to show you ads.

There is more data Facebook collects that it doesn’t explain. It encourages users to upload their phone contacts, including names, phone numbers and email addresses

Facebook never discloses if such personal information about you has been uploaded by other users from their contact lists, how many times that might have happened or who might have uploaded it.

This data enables Facebook not only to keep track of active users across its multiple products, but also to fill in the missing links. If three people named Smith all upload contact info for the same fourth Smith, chances are this person is related

Facebook now knows that person exists, even if he or she has never been on Facebook. And of course, people without Facebook accounts certainly can’t see what information the company has in these so-called shadow profiles.

“In general, we collect data on people who have not signed up for Facebook for security purposes,” Mr. Zuckerberg told Congress

There’s also a form of location data you can’t control unless you delete your whole account. This isn’t the app’s easy-to-turn-off GPS tracking. It’s the string of IP addresses, a form of device identification on the internet, that can show where your computer or phone is each time it connects to Facebook.

Facebook says it uses your IP address to target ads when you are near a specific place, but as you can see in your downloaded Facebook data, the log of stored IP addresses can go back years.

Location is a powerful signal for Facebook, allowing it to infer how you are connected to other people, even if you don’t identify them as family members, co-workers or lovers

All this data, plus the elements Facebook lets you control, can potentially reveal everything from your wealth to whether you are depressed.

That level of precision is at the heart of Facebook’s recent troubles: Just because Facebook uses it to accomplish a seemingly innocent task—in Mr. Zuckerberg’s words, making ad “experiences better, and more relevant”— doesn’t mean we shouldn’t be worried.

Regulators the world over are coming to similar conclusions: Our personal data has become too sensitive—and too lucrative—to be left without restraints in the hands of self-interested corporations.

Facebook, Alphabet Inc.’s Google and a host of smaller companies that compete with and support the giants in the digital ad space have become addicted to the kind of information that helps microtarget ads.

That may not be true in the future: If market dominance means fewer competitors and less innovation, consumers will be worse off than if those companies had been restrained. “The impact on innovation can be the most important competitive effect” in an antitrust case

Yet Google’s monopoly means some features and prices that competitors offered never made it in front of customers. Yelp Inc., which in 2004 began aggregating detailed information and user reviews of local services, such as restaurants and stores, claims Google altered its search results to hurt Yelp and help its own competing service. While Yelp survived, it has retreated from Europe, and several similar local search services have faded.

In a 2005 paper, Mr. Scherer found that Standard Oil was indeed a prolific generator of patents in its early years, but that slowed once it achieved dominance.

Standard Oil and AT&T used trusts, regulations and patents to keep out or co-opt competitors. They were respected but unloved.

By contrast, Google and Facebook give away their main product, while Amazon undercuts traditional retailers so aggressively it may be holding down inflation. None enjoys a government-sanctioned monopoly; all invest prodigiously in new products.

All are among the public’s most loved brands, according to polls by Morning Consult.

Yet there are also important parallels. The monopolies of old and of today were built on proprietary technology and physical networks that drove down costs while locking in customers, erecting formidable barriers to entry.

. If they’re imposing a cost, it may not be what customers pay but the products they never see.

When the federal government sued to break up Standard Oil, the Supreme Court acknowledged business acumen was important to the company’s early success, but concluded that was eventually supplanted by a single-minded determination to drive others out of the market.

Amazon hasn’t yet reached the same market share as Google or Facebook but its position is arguably even more impregnable because it enjoys both physical and technological barriers to entry. Its roughly 75 fulfillment centers and state-of-the art logistics (including robots) put it closer, in time and space, to customers than any other online retailer.

“Just like people joined Facebook because everyone else was on Facebook, the biggest competitive advantage AT&T had was that it was interconnected,”

Early in the 20th century, AT&T began buying up local competitors and refusing to connect independent exchanges to its long-distance lines, arousing antitrust complaints. By the 1920s, it was allowed to become a monopoly in exchange for universal service in the communities it served. By 1939, the company carried more than 90% of calls.

After AT&T was broken up into separate local and long-distance companies in 1982, telecommunication innovation blossomed, spreading to digital switching, fiber optics, cellphones—and the internet.

“There should be hundreds of Yelps. There’s not. No one is pitching investors to build a service that relies on discovery through Facebook or Google to grow, because venture capitalists think it’s a poor bet.”

At that same hearing Jeffrey Katz, then the chief executive of Nextag, responded, “That is like saying move to Panama if you don’t like the tax rate in America. It’s a fake choice because no one has Google’s scope or capabilities and consumers won’t, don’t, and in fact can’t jump.”

In 2013 the U.S. Federal Trade Commission concluded that even if Google had hurt competitors, it was to serve consumers better, and declined to bring a case. Since then, comparison sites such as Nextag have largely faded.

The different outcomes hinge in part on different approaches. European regulators are more likely to see a shrinking pool of competitors as inherently bad for both competition and consumers. American regulators are more open to the possibility that it could be natural and benign.

Internet platforms have high fixed and minimal operating costs, which favors consolidation into a few deep-pocketed competitors. And the more customers a platform has, the more useful it is to each individual customer—the “network effect.”

But a platform that confers monopoly in one market can be leveraged to dominate another. Facebook’s existing user base enabled it to become the world’s largest photo-sharing site through its purchase of Instagram in 2012 and the largest instant-messaging provider through its purchase of WhatsApp in 2014. It is also muscling into virtual reality through its acquisition of Oculus VR in 2014 and anonymous polling with its purchase of TBH last year.

Once a company like Google or Facebook has critical mass, “the venture capital looks elsewhere,” says Roger McNamee of Elevation Partners, a technology-focused private-equity firm. “There’s no point taking on someone with a three or four years head start.”

when Google launched its own comparison business, Google Shopping, those sites found themselves dropping deeper into Google’s search results. They accused Google of changing its algorithm to favor its own results. The company responded that its algorithm was designed to give customers the results they want.

As the dominant platform for third-party online sales, Amazon also has access to data it can use to decide what products to sell itself. In 2016 Capitol Forum, a news service that investigates anticompetitive behavior, reported that when a shopper views an Amazon private-label clothing brand, the accompanying list of items labeled “Customers Who Bought This Item Also Bought,” is also dominated by Amazon’s private-label brands. This, it says, restricts competing sellers’ access to a prime marketing space

In the face of such accusations, the probability of regulatory action—for now—looks low, largely because U.S. regulators have a relatively high bar to clear: Do consumers suffer?

“We think consumer welfare is the right standard,” Bruce Hoffman, the FTC’s acting director of the bureau of competition, recently told a panel on antitrust law and innovation. “We have tried other standards. They were dismal failures.”

What would remedies look like? Since Big Tech owes its network effects to data, one often-proposed fix is to give users ownership of their own data: the “social graph” of connections on Facebook, or their search history on Google and Amazon. They could then take it to a competitor.

A more drastic remedy would be to block acquisitions of companies that might one day be a competing platform. British regulators let Facebook buy Instagram in part because Instagram didn’t sell ads, which they argued made them different businesses. In fact, Facebook used Instagram to engage users longer and thus sell more ads

Ben Thompson, wrote in his technology newsletter Stratechery. Building a network is “extremely difficult, but, once built, nearly impregnable. The only possible antidote is another network that draws away the one scarce resource: attention.” Thus, maintaining competition on the internet requires keeping “social networks in separate competitive companies.”

How sound are these premises? Google’s and Facebook’s access to that data and network effects might seem like an impregnable barrier, but the same appeared to be true of America Online’s membership, Yahoo ’s search engine and Apple’s iTunes store, note two economists, David Evans and Richard Schmalensee, in a recent paper. All saw their dominance recede in the face of disruptive competition.

It’s possible Microsoft might have become the dominant company in search and mobile without the scrutiny the federal antitrust case brought. Throughout history, entrepreneurs have often needed the government’s help to dislodge a monopolist—and may one day need it again.

The deterioration of the freedom of speech on college campuses has become so apparent that some states have already begun taking action.

Early commitment to free speech has become an integral part of the American psyche, and it remains clear that to limit speech because of the viewpoint it represents is unconstitutional.

As Americans, we must recognize freedom of speech not only as an issue worthy of our respect and attention but as a constitutional imperative and one of the core principles upon which our nation was founded.

While Henry's mother, Margaret Beaufort, was an indispensable agent of his interests in England, Jasper was his political mentor in the years spent in exile

Henry VI bestowed the English honour of Richmond on Edmund, while the younger brother, Jasper, was endowed with a title and estates in Wales

After the death of Gloucester, and after several mishaps, they recovered favour under the indulgent protection of the young Henry VI

How Welsh was Henry Tudor? In blood he was a quarter Welsh, a quarter French and half English (or at least Platagenet). In so far as place of birth and residence could determine his nationality, he was certainly Welsh

As a landless exile, Jasper's most common point of con- tact continued to be Wales: most of his incursions during the reign of Edward IV

In the reign of Richard III, as events were to show, Wales and the Marches were the most vulnerable parts of his dominions

Edward IV himself, as a descendant through the Mortimer connection of Llywelyn Fawr (the Great), could be regarded by Guto'r Glyn and Lewis Glyn Cothi as the potential deliverer of the Welsh and the heir to the kings of Britain

He had been a patron of the bards since the 1450s, and was praised as a faithful supporter of Henry VI and as the man who would unite Wales under the Lancastrians.

He predicted a victory for Henry as the last of the triumphant line of Brutus and Cadwalader, kings of the Britons

The route of the march from Milford Haven avoided the south eastern Marches, which were dominated by the lords loyal to Richard III

His Welshness was thus of crucial importance in easing Henry's path to the throne, for quite literally no other route was feasible than that which took him through Wales. It was also to be an essential ingredient in the success of Tudor policy in Wales

Henry VI had commissioned both his half-brothers to represent and defend the crown's interests in Wales against the Yorkist enemies, the Vaughans, the Herberts and the Earl of March, later Edward IV.

Unless he had been presented at Henry VI's court in his youth (and there is no evidence for this), Henry was a stranger to England before his ar6val at Shrewsbury on August 17th, 1485

In his first proclamation, on August 25th, 1485, Henry announced his titles to be, besides King of England and of France, 'Prince of Wales and lord of Ireland'. This was the first time any King who had not himself been invested with the principality as heir apparent to a reigning monarch had appropriated the title to himself

Whereas letters of denizenship conferred English status upon individuals, charters of privileges were granted between 1504 and 1508 to the ancient principality and five marcher lordships in North Wales, dispensing the inhabitants from various civic disabilities imposed by the penal laws of Henry IV and Henry V

The inhabitants of North Wales were released not only from the prohibitions of Lancastrian penal laws but from those of the Edwardian settlement of 1284, which had excluded the Welsh from the plantation boroughs.

Edward IV had used motifs from the British Legend in his court rituals and had fostered an Arthurian cult in celebration of his own descent from British kings and the princes of Gwynedd

By marrying Elizabeth, Henry thus enhanced his connection with British as well as English kingship, and their son and heir personified both traditions

Richard III had referred disparagingly in two proclamations to the rebel 'Henry Tydder'; this may well have stung, so that the new King was all the more concerned to establish an honourable lineage for his family. A commission of Welsh genealogists was therefore set up to trace his pedigree. Only the report has survived, to show Henry's descent from medieval Welsh and British rulers. However fantastic its remoter claims, there is no sound reason to doubt its authenticity as an official document. Even Sir Edward Coke in his Fourth Institutes of the Laws of England (1644) accepted its validity and gave as his source for the original commission the patent rolls for Henry VII, though no-one else has found any trace of it there. (The great champion of the common law who set such store by precedents was notoriously careless in his scholarship.) Henry did not draw on this pedigree to confirm the legitimacy of his monarchy, only to embellish it. What was important for him was the historical associations with British, rather than Welsh, royalty. That these also proved to be flattering to the Welsh nation was an incidental and inexpensive form of propaganda.

His beneficence was a distinct policy that culminated in Henry VIII's measure of incorporation of 1536-43

This consolidated and elaborated upon a form of administration that had existed in its essentials in the principality of North Wales since Edward I's Statute of Wales of 1284

Owen spoke for his own class of prosperous Protestant gentry, but the very fact that Welsh commentators thought of the extension of English law as a boon and an act of grace ensured the success of Tudor rule in Wales

There was no tacit acknowledgement of their Welsh identity by Henry VII's son and grandchildren – it was something claimed for them by the Welsh

In 1603 Hugh Holland published the first (and only) book of his Pancharis, which related the love between Owen Tudor and Katherine of Valois

Nothing daunted, the resourceful author dedicated it instead to King James and his son Prince Henry, whom he addressed as the future Prince of Wales. The adaptation was plausible enough, in all senses of that word, for James, after all, was descended from Henry VII and his forebears, the Welsh Tudors; and with this reminder Holland's readers in Wales could the more readily transfer their loyalty to the Scottish Stuarts

The family of monarchs who ruled England and Wales from 1485 to 1603 did indeed form a dynasty, but they do not seem to have called themselves the 'Tudor' dynasty: the only con- temporaries who regarded them as such were the Welsh

The [white-supremacist] ideology is spreading more into the mainstream than it ever has before. There aren’t checks and balances to counter it. There aren’t programs being funded to help people disengage from extremism. Some of the rhetoric coming from the very top is emboldening extremists.

Picciolini: Unfortunately, I think that the underpinnings of the ideology have always been there. The extremists were on the fringe, and very visible, but other people weren’t willing to voice those beliefs.

I never thought we would have a social and political climate that really kind of brought it to the foreground. Because it’s starting to seem less like a fringe ideology and more like a mainstream ideology.

Kathy Gilsinan: What role does the internet play? There’s a lot of discussion about internet radicalization for members of ISIS—is this a parallel process for white-supremacist movements

Thirty years ago, marginalized, broken, angry young people had to be met face-to-face to get recruited into a movement. Nowadays, those millions and millions of young people are living most of their lives online if they don’t have real-world connections. And they’re finding a community online instead of in the real world, and having conversations about promoting violence.

White-supremacist terrorists—the ones who have left dozens dead in attacks in Pittsburgh, New Zealand, and El Paso, Texas, in recent months—aren’t just trying to outdo one another, he told us. They’re trying to outdo Timothy McVeigh

If ads are being served on their videos, chances are good, depending on how many views, they’re making ad revenue based on Google, Facebook, YouTube, serving ads against their content. So, in that sense, de-platforming is good. It does slow them down quite a bit. From my perspective, it also makes people harder to reach.

Picciolini: It’s a whole lot of listening. I listen for what I call potholes: things that happen to us in our journey of life that detour us, things like trauma, abuse, mental illness, poverty, joblessness. Even privilege can be a pothole that detours us. As I listen to those—rather than debate or confront them about their ideology, but creating a rapport with them—I start to fill in those potholes. I will find resources in their community to help them deal with the trauma, with whatever it is that was the motivation for them to go in that direction. Nobody’s born racist; we all found it. Then I leverage the community around them to try to engage them and support them, and try to find ways for them to crawl out of that hole. Typically what I found is, people hate other people because they hate something very specifically about themselves, or are very angry about a situation within their own environment, and that is then projected onto other people

Bayoumy: What are some of the things that prompt these people to question their beliefs?  Picciolini: Certainly not facts. It’s very emotional. I try to take them through an emotional journey where they come to the conclusion that they’ve changed, and it’s not me telling them that they’ve changed. What I’ve found least effective is me telling them that they’re wrong, or me telling them that they need to think a certain way. Typically these people are pretty idealistic, although they’re lost, typically pretty bruised emotionally, and they have very low self-esteem.

Picciolini: I’ve always found it very difficult to sway opinion when it’s a group of people. When people are in a group, they tend to not be as vulnerable or as forthcoming. So I think it has to be a personal journey

it’s not an easy process; it’s a very, very long process. If you think about quitting smoking, or drinking, or anything like that. For me, from the time I was 14 years old till I was 23, those were kind of the adult developmental years, so there were a lot of things that I had to unlearn.

Picciolini: I think we can be equipped. There’s just no will to build something about domestic extremism. We don’t currently have any hate-crime laws that apply to online activity, but photoshopping someone’s face onto an Auschwitz prisoner on Twitter isn’t so different from spray-painting a swastika in a synagogue. I think we need to start asking ourselves what kind of policies need to be in place, not to limit speech, but to protect people from it. I don’t know what the answer is there.

I just think it’s going to get worse before it gets better. They’re all trying to outdo each other, not just the last person, but Timothy McVeigh. Terrorists will always find another way to do it. I have to ask myself, Do we have white-nationalist airline pilots? There have to be. I knew people in powerful positions, in politics, in law enforcement, who were secretly white nationalists. I think we’d be stupid and selfish to think that we don’t have those in the truck-driving industry.

“We never knew,” a common reaction in the 1950s, had worn shamefully thin in the eyes of a younger generation by the 1960s. The extraordinary criminality of a deliberate genocide was so obvious that it left no room for argument.

Right-wing nationalists like to cite the absence of a Japanese Holocaust as proof that Japanese have no reason to feel remorse about their war at all. It was, in their eyes, a war like any other; brutal, yes, just as wars fought by all great nations in history have been brutal. In fact, since the Pacific War was fought against Western imperialists, it was a justified—even noble—war of Asian liberation.

in the late 1940s or 1950s, a time when most Germans were still trying hard not to remember. It is in fact extraordinary how honestly Japanese novelists and filmmakers dealt with the horrors of militarism in those early postwar years. Such honesty is much less evident now.

The fact is that Japan is still haunted by historical issues that should have been settled decades ago. The reasons are political rather than cultural, and have to do with the pacifist constitution—written by American jurists in 1946—and with the imperial institution, absolved of war guilt by General Douglas MacArthur after the war for the sake of expediency.

a number of conservatives felt humiliated by what they rightly saw as an infringement of their national sovereignty. Henceforth, to them, everything from the Allied Tokyo War Crimes Tribunal to the denunciations of Japan’s war record by left-wing teachers and intellectuals would be seen in this light.

Views of history, in other words, were politicized—and polarized—from the beginning.

For several decades, the chauvinistic right wing, with its reactionary views on everything from high school education to the emperor’s status, was kept in check by the sometimes equally dogmatic Japanese left. Marxism was the prevailing ideology of the teachers union and academics.

the influence of Marxism waned after the collapse of the Soviet empire in the early 1990s, and the brutal records of Chairman Mao and Pol Pot became widely known.

Marginalized in the de facto one-party LDP state and discredited by its own dogmatism, the Japanese left did not just wane, it collapsed. This gave a great boost to the war-justifying right-wing nationalists,

Japanese young, perhaps out of boredom with nothing but materialistic goals, perhaps out of frustration with being made to feel guilty, perhaps out of sheer ignorance, or most probably out of a combination of all three, are not unreceptive to these patriotic blandishments.

By 1996, the LDP was back in power, the constitutional issue had not been resolved, and historical debates continue to be loaded with political ideology. In fact, they are not really debates at all, but exercises in propaganda, tilted toward the reactionary side.

The Japanese and the Germans, on the whole, did not behave in the same ways—but then the circumstances, both wartime and postwar, were quite different in the two Germanies and Japan. They still are.

Our comic-book prejudices turned into an attitude of moral outrage. This made life easier in a way. It was comforting to know that a border divided us from a nation that personified evil. They were bad, so we must be good. To grow up after the war in a country that had suffered German occupation was to know that one was on the side of the angels.

The question that obsessed us was not how we would have acquitted ourselves in uniform, going over the top, running into machine-gun fire or mustard gas, but whether we would have joined the resistance, whether we would have cracked under torture, whether we would have hidden Jews and risked deportation ourselves. Our particular shadow was not war, but occupation.

the frightened man who betrayed to save his life, who looked the other way, who grasped the wrong horn of a hideous moral dilemma, interested me more than the hero. This is no doubt partly because I fear I would be much like that frightened man myself. And partly because, to me, failure is more typical of the human condition than heroism.

I was curious to learn how Japanese saw the war, how they remembered it, what they imagined it to have been like, how they saw themselves in view of their past. What I heard and read was often surprising to a European:

this led me to the related subject of modern Japanese nationalism. I became fascinated by the writings of various emperor worshippers, historical revisionists, and romantic seekers after the unique essence of Japaneseness.

Bataan, the sacking of Manila, the massacres in Singapore, these were barely mentioned. But the suffering of the Japanese, in China, Manchuria, the Philippines, and especially in Hiroshima and Nagasaki, was remembered vividly, as was the imprisonment of Japanese soldiers in Siberia after the war. The Japanese have two days of remembrance: August 6, when Hiroshima was bombed, and August 15, the date of the Japanese surrender.

The curious thing was that much of what attracted Japanese to Germany before the war—Prussian authoritarianism, romantic nationalism, pseudo-scientific racialism—had lingered in Japan while becoming distinctly unfashionable in Germany. Why?

the two peoples saw their own purported virtues reflected in each other: the warrior spirit, racial purity, self-sacrifice, discipline, and so on. After the war, West Germans tried hard to discard this image of themselves. This was less true of the Japanese.

I have emphasized the war in China and the bombing of Hiroshima, for these episodes, more than others, have lodged themselves, often in highly symbolic ways, in Japanese public life.

Do Germans perhaps have more reason to mourn? Is it because Japan has an Asian “shame culture,” to quote Ruth Benedict’s phrase, and Germany a Christian “guilt culture”?

why the collective German memory should appear to be so different from the Japanese. Is it cultural? Is it political? Is the explanation to be found in postwar history, or in the history of the war itself?

the two peoples still have anything in common after the war, it is a residual distrust of themselves.

when Michael sees thousands of German peace demonstrators, he does not see thousands of gentle people who have learned their lesson from the past; he sees “100 percent German Protestant rigorism, aggressive, intolerant, hard.”

To be betroffen implies a sense of guilt, a sense of shame, or even embarrassment. To be betroffen is to be speechless. But it also implies an idea of moral purity. To be betroffen is one way to “master the past,” to show contriteness, to confess, and to be absolved and purified.

In their famous book, written in the sixties, entitled The Inability to Mourn, Alexander and Margarethe Mitscherlich analyzed the moral anesthesia that afflicted postwar Germans who would not face their past. They were numbed by defeat; their memories appeared to be blocked. They would or could not do their labor, and confess. They appeared to have completely forgotten that they had glorified a leader who caused the death of millions.

There is something religious about the act of being betroffen, something close to Pietism,

heart of Pietism was the moral renovation of the individual, achieved by passing through the anguish of contrition into the overwhelming realization of the assurance of God’s grace.” Pietism served as an antidote to the secular and rational ideas of the French Enlightenment.

German television is rich in earnest discussion programs where people sit at round tables and debate the issues of the day. The audience sits at smaller tables, sipping drinks as the featured guests hold forth. The tone is generally serious, but sometimes the arguments get heated. It is easy to laugh at the solemnity of these programs, but there is much to admire about them. It is partly through these talk shows that a large number of Germans have become accustomed to political debate.

There was a real dilemma: at least two generations had been educated to renounce war and never again to send German soldiers to the front, educated, in other words, to want Germany to be a larger version of Switzerland. But they had also been taught to feel responsible for the fate of Israel, and to be citizens of a Western nation, firmly embedded in a family of allied Western nations. The question was whether they really could be both.

the Gulf War showed that German pacifism could not be dismissed simply as anti-Americanism or a rebellion against Adenauer’s West.

the West German mistrust of East Germans—the East Germans whose soldiers still marched in goose step, whose petit bourgeois style smacked of the thirties, whose system of government, though built on a pedestal of antifascism, contained so many disturbing remnants of the Nazi past; the East Germans, in short, who had been living in “Asia.”

Germany for its Nazi inheritance and its sellout to the United States. But now that Germany had been reunified, with its specters of “Auschwitz” and its additional hordes of narrow-minded Ossies, Adenauer was deemed to have been right after

in the seventies he had tried to nullify verdicts given in Nazi courts—without success until well into the eighties. One of the problems was that the Nazi judiciary itself was never purged. This continuity was broken only by time.

To bury Germany in the bosom of its Western allies, such as NATO and the EC, was to bury the distrust of Germans. Or so it was hoped. As Europeans they could feel normal, Western, civilized. Germany; the old “land in the middle,” the Central European colossus, the power that fretted over its identity and was haunted by its past, had become a Western nation.

to be put in the same category as the Japanese—even to be compared—bothered many Germans. (Again, unlike the Japanese, who made the comparison often.) Germans I met often stressed how different they were from the Japanese,

To what extent the behavior of nations, like that of individual people, is determined by history, culture, or character is a question that exercises many Japanese, almost obsessively.

the identity question nags in almost any discussion about Japan and the outside world. It

It was a respectable view, but also one founded on a national myth of betrayal. Japan, according to the myth, had become the unique moral nation of peace, betrayed by the victors who had sat in judgment of Japan’s war crimes; betrayed in Vietnam, in Afghanistan, in Nicaragua; betrayed by the arms race, betrayed by the Cold War; Japan had been victimized not only by the “gratuitous,” perhaps even “racist,” nuclear attacks on Hiroshima and Nagasaki, but by all subsequent military actions taken by the superpowers,

What is so convenient in the cases of Germany and Japan is that pacifism happens to be a high-minded way to dull the pain of historical guilt. Or, conversely, if one wallows in it, pacifism turns national guilt into a virtue, almost a mark of superiority, when compared to the complacency of other nations.

There was a great irony here: in their zeal to make Japan part of the West, General MacArthur and his advisers made it impossible for Japan to do so in spirit. For a forced, impotent accomplice is not really an accomplice at all.

when the Cold War prompted the Americans to make the Japanese subvert their constitution by creating an army which was not supposed to exist, the worst of all worlds appeared: sovereignty was not restored, distrust remained, and resentment mounted.

As far as the war against the Jews is concerned, one might go back to 1933, when Hitler came to power. Or at the latest to 1935, when the race laws were promulgated in Nuremberg. Or perhaps those photographs of burning synagogues on the night of November 9, 1938, truly marked the first stage of the Holocaust.

IT IS DIFFICULT TO SAY when the war actually began for the Germans and the Japanese. I cannot think of a single image that fixed the beginning of either war in the public mind.

only Japanese of a liberal disposition call World War II the Pacific War. People who stick to the idea that Japan was fighting a war to liberate Asia from Bolshevism and white colonialism call it the Great East Asian War (Daitowa Senso), as in the Great East Asian Co-Prosperity Sphere.

The German equivalent, I suppose, would be the picture of Soviet soldiers raising their flag on the roof of the gutted Reichstag in Berlin.

images marking the end are more obvious.

These are among the great clichés of postwar Japan: shorthand for national defeat, suffering, and humiliation.

The Germans called it Zusammenbruch (the collapse) or Stunde Null (Zero Hour): everything seemed to have come to an end, everything had to start all over. The Japanese called it haisen (defeat) or shusen (termination of the war).

The German people are spiritually starved, Adenauer told him. “The imagination has to be provided for.” This was no simple matter, especially in the German language, which had been so thoroughly infected by the jargon of mass murder.

out of defeat and ruin a new school of literature (and cinema) did arise. It is known in Germany as Trümmerliteratur (literature of the ruins). Japanese writers who came of age among the ruins called themselves the yakeato seidai (burnt-out generation). Much literature of the late forties and fifties was darkened by nihilism and despair.

It was as though Germany—Sonderweg or no Sonderweg—needed only to be purged of Nazism, while Japan’s entire cultural tradition had to be overhauled.

In Germany there was a tradition to fall back on. In the Soviet sector, the left-wing culture of the Weimar Republic was actively revived. In the Western sectors, writers escaped the rats and the ruins by dreaming of Goethe. His name was often invoked to prove that Germany, too, belonged to the humanist, enlightened strain of European civilization.

the Americans (and many Japanese leftists) distrusted anything associated with “feudalism,” which they took to include much of Japan’s premodern past. Feudalism was the enemy of democracy. So not only did the American censors, in their effort to teach the Japanese democracy, forbid sword-fight films and samurai dramas, but at one point ninety-eight Kabuki plays were banned too.

yet, what is remarkable about much of the literature of the period, or more precisely, of the literature about that time, since much of it was written later, is the deep strain of romanticism, even nostalgia. This colors personal memories of people who grew up just after the war as well.

If the mushroom cloud and the imperial radio speech are the clichés of defeat, the scene of an American soldier (usually black) raping a Japanese girl (always young, always innocent), usually in a pristine rice field (innocent, pastoral Japan), is a stock image in postwar movies about the occupation.

To Ango, then, as to other writers, the ruins offered hope. At last the Japanese, without “the fake kimono” of traditions and ideals, were reduced to basic human needs; at last they could feel real love, real pain; at last they would be honest. There was no room, among the ruins, for hypocrisy.

Böll was able to be precise about the end of the Zusammenbruch and the beginning of bourgeois hypocrisy and moral amnesia. It came on June 20, 1948, the day of the currency reform, the day that Ludwig Erhard, picked by the Americans as Economics Director in the U.S.-British occupation zone, gave birth to the Deutsche Mark. The DM, from then on, would be the new symbol of West German national pride;

the amnesia, and definitely the identification with the West, was helped further along by the Cold War. West Germany now found itself on the same side as the Western allies. Their common enemy was the “Asiatic” Soviet empire. Fewer questions needed to be asked.

Indeed, to some people the Cold War simply confirmed what they had known all along: Germany always had been on the right side, if only our American friends had realized it earlier.

The process of willed forgetfulness culminated in the manic effort of reconstruction, in the great rush to prosperity.

“Prosperity for All” was probably the best that could have happened to the Germans of the Federal Republic. It took the seed of resentment (and thus future extremism) out of defeat. And the integration of West Germany into a Western alliance was a good thing too.

The “inability to mourn,” the German disassociation from the piles of corpses strewn all over Central and Eastern Europe, so that the Third Reich, as the Mitscherlichs put it, “faded like a dream,” made it easier to identify with the Americans, the victors, the West.

the forgetful, prosperous, capitalist Federal Republic of Germany was in many more or less hidden ways a continuation of Hitler’s Reich. This perfectly suited the propagandists of the GDR, who would produce from time to time lists of names of former Nazis who were prospering in the West. These lists were often surprisingly accurate.

To lifelong “antifascists” who had always believed that the Federal Republic was the heir to Nazi Germany, unification seemed—so they said—almost like a restoration of 1933. The irony was that many Wessies saw their new Eastern compatriots as embarrassing reminders of the same unfortunate past.

Ludwig Erhard’s almost exact counterpart in Japan was Ikeda Hayato, Minister of Finance from 1949 and Prime Minister from 1960 to 1964. His version of Erhard’s “Prosperity for AH” was the Double Your Incomes policy, which promised to make the Japanese twice as rich in ten years. Japan had an average growth rate of 11 percent during the 1960s.

Very few wartime bureaucrats had been purged. Most ministries remained intact. Instead it was the Communists, who had welcomed the Americans as liberators, who were purged after 1949, the year China was “lost.”

so the time of ruins was seen by people on the left as a time of missed chances and betrayal. Far from achieving a pacifist utopia of popular solidarity, they ended up with a country driven by materialism, conservatism, and selective historical amnesia.

the “red purges” of 1949 and 1950 and the return to power of men whose democratic credentials were not much better helped to turn many potential Japanese friends of the United States into enemies. For the Americans were seen as promoters of the right-wing revival and the crackdown on the left.

It is easier to change political institutions and hope that habits and prejudices will follow. This, however, was more easily done in Germany than in Japan.

There had not been a cultural break either in Japan. There were no exiled writers and artists who could return to haunt the consciences of those who had stayed.

whereas after the war Germany lost its Nazi leaders, Japan lost only its admirals and generals.

Japan was effectively occupied only by the Americans. West Germany was part of NATO and the European Community, and the GDR was in the Soviet empire. Japan’s only formal alliance is with the United States, through a security treaty that many Japanese have opposed.

Yet nothing had stayed entirely the same in Japan. The trouble was that virtually all the changes were made on American orders. This was, of course, the victor’s prerogative, and many changes were beneficial.

Older Japanese do, however, remember the occupation, the first foreign army occupation in their national history. But it was, for the Japanese, a very unusual army. Whereas the Japanese armies in Asia had brought little but death, rape, and destruction, this one came with Glenn Miller music, chewing gum, and lessons in democracy. These blessings left a legacy of gratitude, rivalry, and shame.

did these films teach the Japanese democracy? Oshima thinks not. Instead, he believes, Japan learned the values of “progress” and “development.” Japan wanted to be just as rich as America—no, even richer:

think it is a romantic assumption, based less on history than on myth; a religious notion, expressed less through scholarship than through monuments, memorials, and historical sites turned into sacred grounds.

The past, wrote the West German historian Christian Meier, is in our bones. “For a nation to appropriate its history,” he argued, “is to look at it through the eyes of identity.” What we have “internalized,” he concluded, is Auschwitz.

The idea that visiting the relics of history brings the past closer is usually an illusion. The opposite is more often true.

To visit the site of suffering, any description of which cannot adequately express the horror, is upsetting, not because one gets closer to knowing what it was actually like to be a victim, but because such visits stir up emotions one cannot trust. It is tempting to take on the warm moral glow of identification—so easily done and so presumptuous—with the victims:

Were the crimes of Auschwitz, then, part of the German “identity”? Was genocide a product of some ghastly flaw in German culture, the key to which might be found in the sentimental proverbs, the cruel fairy tales, the tight leather shorts?

yet the imagination is the only way to identify with the past. Only in the imagination—not through statistics, documents, or even photographs—do people come alive as individuals, do stories emerge, instead of History.

nature. It is all right to let the witnesses speak, in the courtroom, in the museums, on videotape (Claude Lanzmann’s Shoah has been shown many times on German television), but it is not all right for German artists to use their imagination.

the reluctance in German fiction to look Auschwitz in the face, the almost universal refusal to deal with the Final Solution outside the shrine, the museum, or the schoolroom, suggests a fear of committing sacrilege.

beneath the fear of bad taste or sacrilege may lie a deeper problem. To imagine people in the past as people of flesh and blood, not as hammy devils in silk capes, is to humanize them. To humanize is not necessarily to excuse or to sympathize, but it does demolish the barriers of abstraction between us and them. We could, under certain circumstances, have been them.

the flight into religious abstraction was to be all too common among Germans of the Nazi generation, as well as their children; not, as is so often the case with Jews, to lend mystique to a new identity, as a patriotic Zionist, but on the contrary to escape from being the heir to a peculiarly German crime, to get away from having to “internalize” Auschwitz, or indeed from being German at all.

a Hollywood soap opera, a work of skillful pop, which penetrated the German imagination in a way nothing had before. Holocaust was first shown in Germany in January 1979. It was seen by 20 million people, about half the adult population of the Federal Republic; 58 percent wanted it to be repeated; 12,000 letters, telegrams, and postcards were sent to the broadcasting stations; 5,200 called the stations by telephone after the first showing; 72.5 percent were positive, 7.3 percent negative.

Is there no alternative to these opposing views? I believe there is.

To the majority of Japanese, Hiroshima is the supreme symbol of the Pacific War. All the suffering of the Japanese people is encapsulated in that almost sacred word: Hiroshima. But it is more than a symbol of national martyrdom; Hiroshima is a symbol of absolute evil, often compared to Auschwitz.

has the atmosphere of a religious center. It has martyrs, but no single god. It has prayers, and it has a ready-made myth about the fall of man. Hiroshima, says a booklet entitled Hiroshima Peace Reader, published by the Hiroshima Peace Culture Foundation, “is no longer merely a Japanese city. It has become recognized throughout the world as a Mecca of world peace.”

They were not enshrined in the Japanese park, and later attempts by local Koreans to have the monument moved into Peace Park failed. There could only be one cenotaph, said the Hiroshima municipal authorities. And the cenotaph did not include Koreans.

What is interesting about Hiroshima—the Mecca rather than the modern Japanese city, which is prosperous and rather dull—is the tension between its universal aspirations and its status as the exclusive site of Japanese victimhood.

it is an opinion widely held by Japanese nationalists. The right always has been concerned with the debilitating effects on the Japanese identity of war guilt imposed by American propaganda.

Hiroshima, Uno wrote, should have been left as it was, in ruins, just as Auschwitz, so he claims, was deliberately preserved by the Jews. By reminding the world of their martyrdom, he said, the Jews have kept their racial identity intact and restored their virility.

There is another view, however, held by leftists and liberals, who would not dream of defending the “Fifteen-Year War.” In this view, the A-bomb was a kind of divine punishment for Japanese militarism. And having learned their lesson through this unique suffering, having been purified through hellfire and purgatory, so to speak, the Japanese people have earned the right, indeed have the sacred duty, to sit in judgment of others, specifically the United States, whenever they show signs of sinning against the “Hiroshima spirit.”

The left has its own variation of Japanese martyrdom, in which Hiroshima plays a central role. It is widely believed, for instance, that countless Japanese civilians fell victim to either a wicked military experiment or to the first strike in the Cold War, or both.

The romantic pacifists believe that the United States, to hide its own guilt and to rekindle Japanese militarism in aid of the Cold War, tried to wipe out the memory of Hiroshima.

few events in World War II have been described, analyzed, lamented, reenacted, re-created, depicted, and exhibited so much and so often as the bombing of Hiroshima

yet, despite these diatribes, the myth of Hiroshima and its pacifist cult is based less on American wickedness than on the image of martyred innocence and visions of the apocalypse.

The comparison between Hiroshima and Auschwitz is based on this notion; the idea, namely, that Hiroshima, like the Holocaust, was not part of the war, not even connected with it, but “something that occurs at the end of the world

the Japanese to take two routes at once, a national one, as unique victims of the A-bomb, and a universal one, as the apostles of the Hiroshima spirit. This, then, is how Japanese pacifists, engaged in Peace Education, define the Japanese identity.

the case for Hiroshima is at least open to debate. The A-bomb might have saved lives; it might have shortened the war. But such arguments are incompatible with the Hiroshima spirit.

In either case, nationality has come to be based less on citizenship than on history, morality, and a religious spirit.

when a local group of peace activists petitioned the city of Hiroshima in 1987 to incorporate the history of Japanese aggression into the Peace Memorial Museum, the request was turned down. The petition for an “Aggressors’ Corner” was prompted by junior high school students from Osaka, who had embarrassed Peace Museum officials by asking for an explanation about Japanese responsibility for the war.

Yukoku Ishinkai (Society for Lament and National Restoration), thought the bombing had saved Japan from total destruction. But he insisted that Japan could not be held solely responsible for the war. The war, he said, had simply been part of the “flow of history.”

They also demanded an official recognition of the fact that some of the Korean victims of the bomb had been slave laborers. (Osaka, like Kyoto and Hiroshima, still has a large Korean population.) Both requests were denied. So a group called Peace Link was formed, from local people, many of whom were Christians, antinuclear activists, or involved with discriminated-against minorities.

“You see, this museum was not really intended to be a museum. It was built by survivors as a place of prayer for the victims and for world peace. Mankind must build a better world. That is why Hiroshima must persist. We must go back to the basic roots. We must think of human solidarity and world peace. Otherwise we just end up arguing about history.”

Only when a young Japanese history professor named Yoshimi Yoshiaki dug up a report in American archives in the 1980s did it become known that the Japanese had stored 15,000 tons of chemical weapons on and near the island and that a 200-kilogram container of mustard gas was buried under Hiroshima.

what was the largest toxic gas factory in the Japanese Empire. More than 5,000 people worked there during the war, many of them women and schoolchildren. About 1,600 died of exposure to hydrocyanic acid gas, nausea gas, and lewisite. Some were damaged for life. Official Chinese sources claim that more than 80,000 Chinese fell victim to gases produced at the factory. The army was so secretive about the place that the island simply disappeared from Japanese maps.

in 1988, through the efforts of survivors, the small museum was built, “to pass on,” in the words of the museum guide, “the historical truth to future generations.”

Nanking, as the capital of the Nationalist government, was the greatest prize in the attempted conquest of China. Its fall was greeted in Japan with banner headlines and nationwide celebration. For six weeks Japanese Army officers allowed their men to run amok. The figures are imprecise, but tens of thousands, perhaps hundreds of thousands (the Chinese say 300,000) of Chinese soldiers and civilians, many of them refugees from other towns, were killed. And thousands of women between the ages of about nine and seventy-five were raped, mutilated, and often murdered.

Was it a deliberate policy to terrorize the Chinese into submission? The complicity of the officers suggests there was something to this. But it might also have been a kind of payoff to the Japanese troops for slogging through China in the freezing winter without decent pay or rations. Or was it largely a matter of a peasant army running out of control? Or just the inevitable consequence of war, as many Japanese maintain?

inevitable cruelty of war. An atrocity is a willful act of criminal brutality, an act that violates the law as well as any code of human decency. It isn’t that the Japanese lack such codes or are morally incapable of grasping the concept. But “atrocity,” like “human rights,” is part of a modern terminology which came from the West, along with “feminism,” say, or “war crimes.” To right-wing nationalists it has a leftist ring, something subversive, something almost anti-Japanese.

During the Tokyo War Crimes Tribunal, Nanking had the same resonance as Auschwitz had in Nuremberg. And being a symbol, the Nanking Massacre is as vulnerable to mythology and manipulation as Auschwitz and Hiroshima.

Mori’s attitude also raises doubts about Ruth Benedict’s distinction between Christian “guilt culture” and Confucian “shame culture.”

In her opinion, a “society that inculcates absolute standards of morality and relies on man’s developing a conscience is a guilt culture by definition …” But in “a culture where shame is a major sanction, people are chagrined about acts which we expect people to feel guilty about.” However, this “chagrin cannot be relieved, as guilt can be, by confession and atonement …”

memory was admitted at all, the Mitscherlichs wrote about Germans in the 1950s, “it was only in order to balance one’s own guilt against that of others. Many horrors had been unavoidable, it was claimed, because they had been dictated by crimes committed by the adversary.” This was precisely what many Japanese claimed, and still do claim. And it is why Mori insists on making his pupils view the past from the perspective of the aggressors.

Honda Katsuichi, a famous Asahi Shimbun reporter, was told the story in Nanking. He wrote it up in a series of articles, later collected in a book entitled A Journey to China, published in 1981.

The nationalist intellectuals are called goyo gakusha by their critics. It is a difficult term to translate, but the implied meaning is “official scholars,” who do the government’s bidding.

the debate on the Japanese war is conducted almost entirely outside Japanese universities, by journalists, amateur historians, political columnists, civil rights activists, and so forth. This means that the zanier theories of the likes of Tanaka…

even he defends an argument that all the apologists make too: “On the battlefield men face the ultimate extremes of human existence, life or death. Extreme conduct, although still ethically…

The point that it was not systematic was made by leftist opponents of the official scholars too. The historian Ienaga Saburo, for example, wrote that the Nanking Massacre, whose scale and horror he does not deny, “may have been a reaction to the fierce Chinese resistance after the Shanghai fighting.” Ienaga’s…

The Nanking Massacre, for leftists and many liberals too, is the main symbol of Japanese militarism, supported by the imperial (and imperialist) cult. Which is why it is a keystone of postwar pacifism. Article Nine of the constitution is necessary to avoid another Nanking Massacre.

Clearly, then, the Nanking Massacre had been the culmination of countless massacres on a smaller scale. But it had been mass murder without a genocidal ideology. It was barbaric, but to Azuma and his comrades, barbarism was part of war.

My first instinct was to applaud West German education. Things had come a long way since 1968. There had been no school classes at Nuremberg, or even at the Auschwitz trial in Frankfurt from 1963 till 1965. Good for the teacher, I thought. Let them hear what was done. But I began to have doubts.

There is a story about the young Richard when he was in Nuremberg at the time of the war crimes trials. He is said to have turned to a friend and to have remarked, in his best Wehrmacht officer style, that they should storm the court and release the prisoners. The friend, rather astonished, asked why on earth they should do such a thing. “So that we can try them ourselves” was Weiszäcker’s alleged response.

Becker was not against holding trials as such. But he believed that existing German laws should have been applied, instead of retroactive laws about crimes against peace (preparing, planning, or waging an aggressive war).

It was to avoid a travesty of the legal process that the British had been in favor of simply executing the Nazi leaders without a trial. The British were afraid that a long trial might change public opinion. The trial, in the words of one British diplomat, might be seen as a “put-up job.”

The question is how to achieve justice without distorting the law, and how to stage a trial by victors over the vanquished without distorting history. A possibility would have been to make victors’ justice explicit, by letting military courts try the former enemies.

When the American chief prosecutor in Nuremberg, Robert H. Jackson, was asked by the British judge, Lord Justice Lawrence, what he thought the purpose of the trials should be, Jackson answered that they were to prove to the world that the German conduct of the war had been unjustified and illegal, and to demonstrate to the German people that this conduct deserved severe punishment and to prepare them for

What becomes clear from this kind of language is that law, politics, and religion became confused: Nuremberg became a morality play, in which Göring, Kaltenbrunner, Keitel, and the others were cast in the leading roles. It was a play that claimed to deliver justice, truth, and the defeat of evil.

We now have this law on our books, the prosecutor said: “It will be used against the German aggressor this time. But the four powers, who are conducting this trial in the name of twenty-three nations, know this law and declare: Tomorrow we shall be judged before history by the same yardstick by which we judge these defendants today.”

The play ends with a statement by the American prosecutor on crimes against peace