What should our second generation have done, what should it do with the knowledge of the horrors of the extermination of the Jews? We should not believe we can comprehend the incomprehensible, we may not compare the incomparable, we may not inquire because to inquire is to make the horrors an object of discussion, even if the horrors themselves are not questioned, instead of accepting them as something in the face of which we can only fall silent in revulsion, shame and guilt. Should we only fall silent in revulsion, shame and guilt? To what purpose?

What a sad story, I thought for so long. Not that I now think it was happy. But I think it is true, and thus the question of whether it is sad or happy has no meaning whatever.

When we open ourselves you yourself to me and I myself to you, when we submerge you into me and I into you when we vanish into me you and into you I Then am I me and you are you.

Is this what sadness is all about? Is it what comes over us when beautiful memories shatter in hindsight because the remembered happiness fed not just on actual circumstances but on a promise that was not kept?

Now to escape involves not just running away, but arriving somewhere.

Philosophy has forgotten about children

People who commit monstrous crimes are not necessarily monsters. If they were, things would be easy. But they aren't and it is one of the experiences of life.