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Summary:
Author Simon Weisenthal recalls his demoralizing life in a concentration camp and his envy of the dead Germans who have sunflowers marking their graves. At the time he assumed his grave would be a mass one, unmarked and forgotten. Then, one day, a dying Nazi soldier asks Weisenthal for forgiveness for his crimes against the Jews. What would you do? This important book and the provocative question it poses is birthing debates, symposiums, and college courses. The Dalai Lama, Harry Wu, Primo Levi, and others who have witnessed genocide and human tyranny answer Wiesenthal's ultimate question on forgiveness.
Customer Reviews:
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Showing Dignity during a horrific situation
Customer Rating:
Simon has written a gut wrenching book with dignity and class. He has a way with words that touch the soul. This should be required reading about overcoming the most horrific of situations with dignity.
Required Reading For All Humans
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This wonderful little book will challenge every grain of moral weight you think you have, and without a doubt you will be better for reading it. Every person should read it.
Is forgiveness possible when God takes a leave?
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I've used Wiesenthal's The Sunflower as a text in college courses several times. On each occasion my original high estimation of Wiesenthal's narrative grows, while my dissatisfaction with the chorus of responses that takes up nearly two-thirds of the latest edition deepens.
Wiesenthal asks exactly the right questions that all of us need to confront about forgiveness. Is forgiveness always ours to bestow? Is it permissible or even possible to forgive on behalf of others? Should forgiveness be tied to repentance on the part of the transgressor? Should the transgressor try to atone for his/her wrongdoing? What if, as in the case of the dying SS-man Wiesenthal meets, the performance of overt acts of atonement are impossible? Are there certain actions that are unforgiveable, or is the philosopher Jacques Derrida correct when he insists (On Cosmopolitanism and Forgiveness) that the only kind of forgiving that makes any sense is the kind that forgives the unforgiveable? And in a godless world--a world where, as several characters in The Sunflower say, wickedness is so rampant that God seems to have gone on leave--is forgiveness necessarily a different kind of phenomenon than it would be in a Godded world?
Weisenthal doesn't pretend to answer any of these questions, but he and the other characters in his memoir discuss them, presenting different perspectives and coming to different conclusions. The very real value of The Sunflower is that it encourages readers to think about the questions.
Which brings me to the responses. Most are impressionistic, unanalytical, platitudinous, and hence totally out of step with the brutal authenticity of Weisenthal's text. A few stand out from the others: Robert Coles', Rebecca Goldstein's, Abraham Joshua Heschel's, Primo Levi's. But most can be given a pass. My suggestion would be to focus first and foremost on Weisenthal's text and forget about the responses. A nice cinematic complement to the book is the documentary "Forgiving Dr. Mengele."
The Sunflower, Pain and Forgiveness, Past and Present
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Summoned to the bedside of a dying Nazi who had willingly participated in the systematic annihilation of Europe's Jews, concentration camp inmate Simon Wiesenthal found himself the captive, solitary witness to this 21-year-old SS man's confession of responsibility for committing acts of unspeakable cruelty.
Kurt had asked a nurse to bring him a Jew (any Jew would do); quite by chance the nurse selected Wiesenthal from the work detail assigned to the hospital that day. Against his will, he listened to this man recount his experience of packing a house full of Jewish men, women, and children and then setting the house on fire while lobbing grenades into the inferno and shooting at anyone who had attempted to escape this hell. Kurt watched a father, mother, and small boy leap from a window to their certain death. Before the leap, the father had shielded the child's eyes.
The image haunted Kurt, who was unable to fight again. Instead, he froze on the battlefield and suffered and injury that first cost him his sight and then took his life. Before he died, though, he wanted to confess his sins to a Jew that he might be forgiven and die in peace.
Wiesenthal, who was about the same age as this soldier, heard him out but refused to forgive. Instead, he offered silence in response to the story and returned to the concentration camp.
The experience haunted Wiesenthal; soon after it happened, he discussed it with his friends back at the camp, with a Polish Catholic seminarian. Much later, he presented the story to theologians, political leaders, Holocaust survivors, and victims of other attempted genocides and asked each of these persons what he or she would have done in the same situation.
The story itself is first book of The Sunflower; the responses to the question, "The Symposium," are the text of the second book in this volume. Broadly grouped, the respondents are Jews and Christians, primarily. There are two Buddhist respondents and one Chinese respondent who makes no reference to religion though his response is in keeping with Buddhist thinking. Within these broad categories respondents reflect on different facets of the experience Wiesenthal describes and facets of their faith and life experiences and knowledge to make a response.
The Jewish respondents point to the fact that only the person against whom a sin has been committed has the right to forgive the sinner. Therefore, Kurt cannot be forgiven; his victims are dead. The Christian respondents point out, first, that they feel they have no right to address the question because they have never been on the receiving end of genocide. Then they point out that God alone can forgive and that it is incumbent on each of us sinners to find forgiveness in our hearts for others. The Buddhists respond, as Buddhists do, in the present tense and with an eye on enlightenment--a release from suffering. Each perspective reflects a different concept of individuality and therefore of the nature of accountability.
For this reader, The Sunflower accomplishes the important task of bringing the reader into the concentration camp alongside one of its victims, into the hospital room of the dying SS man, and into the heart of the questions the Holocaust raises about responsibility, accountability, forgiveness, restitution, and grace. These are questions that refuse pat answers and therefore remain alive and active in our minds. Wiesenthal's book challenges our ability to empathize with those who suffer and our ability to think about how and why we believe what we do about ourselves and each other. It is a humble and beautiful tribute to those who suffered and died in the Holocaust. We too can honor their memory by participating in the conversation this book presents.
Great
Customer Rating:
Recieved item on time, right when we were told it would arrive. Book in very good condition.
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