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You can help expand this article with text translated from the corresponding article in German. (November 2017) Click for important translation instructions. Machine translation, like DeepL or Google Translate, is a useful starting point for translations, but translators must revise errors as necessary and confirm that the translation is accurate, rather than simply copy-pasting machine-translated text into the English Misplaced Pages. Consider adding a topic to this template: there are already 2,148 articles in the main category, and specifying|topic= will aid in categorization. Do not translate text that appears unreliable or low-quality. If possible, verify the text with references provided in the foreign-language article. You must provide copyright attribution in the edit summary accompanying your translation by providing an interlanguage link to the source of your translation. A model attribution edit summary is Content in this edit is translated from the existing German Misplaced Pages article at ]; see its history for attribution. You may also add the template {{Translated|de|Kollektivschuld am Holocaust}} to the talk page. For more guidance, see Misplaced Pages:Translation.

German collective guilt (German: Kollektivschuld) refers to the notion of a collective guilt attributed to Germany and its people for perpetrating the Holocaust and other atrocities in World War II.

Advocates

Swiss psychoanalyst Carl Jung wrote an influential essay in 1945 about this concept as a psychological phenomenon, in which he asserted that the German people felt a collective guilt (Kollektivschuld) for the atrocities committed by their fellow countrymen, and so introduced the term into German intellectual discourse. Jung said collective guilt was "for psychologists a fact, and it will be one of the most important tasks of therapy to bring the Germans to recognize this guilt."

After the war, the Allied occupation forces in Allied-occupied Germany promoted shame and guilt with a publicity campaign, which included posters depicting Nazi concentration camps with slogans such as "These Atrocities: Your Fault!" (Diese Schandtaten: Eure Schuld!).

The theologian Martin Niemöller and other churchmen accepted shared guilt in the Stuttgarter Schuldbekenntnis (Stuttgart Declaration of Guilt) of 1945. The philosopher and psychologist Karl Jaspers delivered lectures to students in 1946 which were published under the title The Question of German Guilt. In this published work, Jaspers describes how “an acknowledgment of national guilt was a necessary condition for the moral and political rebirth of Germany”. Additionally, Jaspers believed that no one could escape this collective guilt, and taking responsibility for it might enable the German people to transform their society from its state of collapse into a more highly developed and morally responsible democracy. He believed that those who committed war crimes were morally guilty, and those who tolerated them without resistance were politically guilty, leading to collective guilt for all.

The German collective guilt for the events of the Holocaust has long been an idea that has been pondered by famous and well-known German politicians and thinkers. In addition to those mentioned previously, German author and philosopher Bernhard Schlink describes how he sometimes feels as if being German is a huge burden, due to the country’s past. According to Schlink, “the reason the European crisis is so agonising for Germany is that the country has been able to retreat from itself by hurling itself into the European project”. Schlink also believes that “the burden of nationality has very much shaped the way in which Germans view themselves and their responsibilities within Europe”, and he describes how Germans see themselves as Atlanticists or Europeans, rather than as Germans. Schlink sees this existing guilt becoming weaker from generation to generation. Thomas Mann also advocated for collective guilt:

Those, whose world became grey a long time ago when they realized what mountains of hate towered over Germany; those, who a long time ago imagined during sleepless nights how terrible would be the revenge on Germany for the inhuman deeds of the Nazis, cannot help but view with wretchedness all that is being done to Germans by the Russians, Poles or Czechs as nothing other than a mechanical and inevitable reaction to the crimes that the people have committed as a nation, in which unfortunately individual justice, or the guilt or innocence of the individual, can play no part.

See also

• Collective Responsibility
• Diffusion of responsibility
• Extreme careerism
• Frankpledge
• Germanophobia
• Gonin Gumi
• Milgram experiment
• Moral disengagement
• Privilege (social inequality)
• Reprisal
• State responsibility
• War crime
• War Guilt Clause
• War guilt question
• Wiedergutmachung
• Vergangenheitsbewältigung
• White guilt

References

1. Beattie, Andrew H. (2019). Allied Internment Camps in Occupied Germany: Extrajudicial Detention in the Name of Denazification, 1945–1950. Cambridge University Press. p. 13. ISBN 978-1-108-48763-4.
2. Rensmann, Lars (6 September 2004). "10 - Collective Guilt, National Identity, and Political Processes in Contemporary Germany". In Nyla R. Branscombe; Bertjan Doosje (eds.). Collective Guilt: International Perspectives. Studies in emotion and social interaction. Cambridge University Press. pp. 169–190. doi:10.1017/CBO9781139106931.012. ISBN 978-0-521-52083-6. OCLC 783204942. The Holocaust against the Jews of Europe is internationally recognized as a modern genocide that changed the world. It has become a universal moral paradigm in democratic societies and continues to have a significant impact on world politics and international law. Its remembrance provides an ethical background for democratic decision-making and its institutionalization today. In Germany, the memory and legacy of this past has special implications. The much-lamented burden of guilt has been influential in post-Holocaust German society; Germany's national guilt has deeply affected both collective memory and national identity since the end of the war. ... Germany, therefore, provides a central arena for analyzing the impact of collective guilt.
3. Muskat, Jörg (20 August 2015). Kollektivschuld am Holocaust. Warum das deutsche Volk eine moralische Gesamthaftung an den NS-Verbrechen trifft [Collective guilt in the Holocaust. Why the German People Have a Collective Moral Liability for the Nazi Crimes]. GRIN Verlag. p. 1. ISBN 978-3-668-03308-5. OCLC 929998010. Es gibt eine deutsche Kollektivschuld für den Holocaust. [There is a German collective guilt for the Holocaust.]
4. Jeffrey K. Olick, Andrew J. Perrin (2010), Guilt and Defense, Harvard University Press, pp. 24–25, ISBN 978-0-674-03603-1
5. Jeffrey K. Olick (September 2003), "The Guilt of Nations?", Ethics & International Affairs, 17 (2): 109–117, doi:10.1111/j.1747-7093.2003.tb00443.x
6. Tracy Isaacs, Richard Vernon (2011), Accountability for Collective Wrongdoing, Cambridge University Press, pp. 196–199, ISBN 978-0-521-17611-8
7. "The Question of German Guilt | book by Jaspers". Encyclopedia Britannica. Retrieved 2020-05-05.
8. Connolly, Kate (2012-09-16). "Bernhard Schlink: being German is a huge burden". The Guardian. ISSN 0261-3077. Retrieved 2020-05-05.
9. Suppan, Arnold (2019). Hitler–Beneš–Tito: National Conflicts, World Wars, Genocides, Expulsions, and Divided Remembrance in East-Central and Southeastern Europe, 1848–2018. Vienna: Austrian Academy of Sciences Press. pp. 739–740. ISBN 978-3-7001-8410-2. JSTOR j.ctvvh867x.

• 1945 establishments in Germany
• 1940s neologisms
• Aftermath of World War II in Germany
• Anti-German sentiment
• Carl Jung
• German culture
• Guilt
• The Holocaust in Germany