It is this collective white guilt that Panzerjaeger Hortlund attempts to exploit in many of his posts yet denies existing.ORIGINAL: HansBolter
ORIGINAL: Panzerjaeger Hortlund
I'll take that as a "no" then.ORIGINAL: HansBolter
What I surely understand is that you persist in wanting to define collective guilt as a legal status. You just presented a fine example.
Surely you undertand that an "emotion you are sharing with others" constitutes a "collective" experience, ergo the emotion was experinced collectively and if that emotion happens to be guilt, then you have participated in the experience of collective guilt. How can you possibly continue to deny it's existence with a straight face?
Well, what happens with the individual that does not feel that same emotion as the rest of the group? He is not experiencing that emotion that others are sharing, is he?
So, in order for us to know whether an individual is feeling that emotion or not, we have to check each individual to see whether he is feeling the emotion or not. And thus, we are making an individual test to see whether the emotion is there or not.
A side-effect of this of cource, is that the feeling is only collective among those who experience it, and if we translate this to the discussion we were having, then only those japanese guilty of warcrimes share the guilt of those warcrimes, or in other words, the guilt is not collective for all japanese members of the armed forces, only for those who are found guilty on an individual level.
The fact that you fail to understand this is truly amazing.
Disecting the group into individuals is indeed necessary to ascertain what each individual experienced. You then fail to take the necessary next step in assembling the data gleaned into a group representative set, auspiciously because doing so would undermine your circular argument. Examine 100 individuals to ascertain what each experienced and come away with 72, or 37 or 2 (the number, as long as it is greater than one, is irrelevant) who experienced the same emotional response to the stimulus and you have undenaible documentation that the emotional response was experienced collectively. We both know you are intelligent enough to understand this and your dogmatic denial of it appears to represent nothing more than irrational obstinance.
Your misperception that only those comitting an act can feel guilt for it is completely baseless and a decided delusionary misconception of reality. It is perfectly well possible for individuals to feel guilt by association. As a member of the human race, I feel no end of guilt for the manner in which my self proclaimed superior animal species tramples every other life form on the planet in it's hasty pursuit of it's petty self interests. I don't have to personnally trample every other life form in my path to feel guilt over the fact that my species as a whole does so.
While I don't personnally participate in this particular manifestation of collective guilt there is a large segment of my society that constantly preaches to me that I should feel guilt by association simply for being of caucasion European descent (only partially as I am 50% blood Lebonese and only a quarter German and a quarter Irish in terms of heritage)....guilt for the European imperialistic exploitation of much of much of the rest of the world, "white" guilt for the slave trade......ad infintum.
It is a simpe fact of reality that guilt by association is a common human emotion, which can come in collective form. It isn't a fact of reality because "I feel it is" and I don't merely "think" it is becasue of the way I "feel". I know it is because I possess sufficient powers of perception and intelligence to be capable of comprehending that it is. This is the ONLY reason why anyone can know anything regarding the reality of their existence. It doesn't come from the historical study of laws and norms and standards, it doesn't come from a flood of "corroborating" second opinions.
Frankly, I find the need some evidence for supplying third party support for their opinion a decided sign of insecurity. I don't want to know, nor will I be impressed by, what you think because of what others have told you, I want to know , and will, or will not be impressed by what you think FOR YOURSELF. That is why I don't insult others buy trying to prop up my observations and opinions with the opinions of others. I find the practice rather comical.
It is a tool that he uses to get a desired effect so he must certainly know of its existence.