To advance current knowledge on ethical decision-making in organizations, we integrate two perspectives that have thus far developed independently: the organizational identification perspective and the ethical climate perspective. We illustrate the interaction between these perspectives in two studies, in which we presented participants with moral business dilemmas. Specifically, we found that organizational identification increased moral decision-making only when the organization’s climate was perceived to be ethical. In addition, we disentangle this effect in Study 2 from participants’ moral identity. We argue (...) that the interactive influence of organizational identification and ethical climate, rather than the independent influence of either of these perspectives, is crucial for understanding moral decision-making in organizations. (shrink)

Distributed agile teams are increasingly employed in organizations, partly due to the increased focus on digital transformation. However, research findings about the performance of such teams appear to be inconsistent, calling for more research to investigate the conditions under which distributed agile teams may thrive. Given that task coordination is particularly challenging when team members are not co-located, the present study investigates the roles of the two types of task interdependence, i.e., initiated versus received task interdependence. Survey results from 191 (...) participants working in distributed agile teams within three companies in Norway confirm our hypotheses. Specifically, we show that high initiated task interdependence is associated with higher role clarity of others, while received task interdependence is associated with higher role clarity of self, and that both subsequently result in higher team performance in distributed agile teams. Thus, we argue that each type of task interdependence contributes in a unique way to team performance in distributed agile teams. (shrink)

To commemorate 40 years since the founding of the Journal of Business Ethics, the editors-in-chief of the journal have invited the editors to provide commentaries on the future of business ethics. This essay comprises a selection of commentaries aimed at creating dialog around the theme Bringing Excitement to Empirical Business Ethics Research (inspired by the title of the commentary by Babalola and van Gils). These editors, considering the diversity of empirical approaches in business ethics, envisage a future in which (...) quantitative business ethics research is more bold and innovative, as well as reflexive about its techniques, and dialog between quantitative and qualitative research nourishes the enrichment of both. In their commentary, Babalola and van Gils argue that leadership research has stagnated with the use of too narrow a range of perspectives and methods and too many overlapping concepts. They propose that novel insights could be achieved by investigating the lived experience of leadership (through interviews, document analysis, archival data); by focusing on topics of concern to society; by employing different personal, philosophical, or cultural perspectives; and by turning the lens on the heroic leader (through “dark-side” and follower studies). Taking a provocative stance, Bal and Garcia-Lorenzo argue that we need radical voices in current times to enable a better understanding of the psychology underlying ethical transformations. Psychology can support business ethics by not shying away from grander ideas, going beyond the margins of “unethical behaviors harming the organization” and expanding the range of lenses used to studying behavior in context. In the arena of finance and business ethics, Guedhami, Liang, and Shailer emphasize novel data sets and innovative methods. Significantly, they stress that an understanding the intersection of finance and ethics is central to business ethics; financial equality and inclusion are persistent socio-economic and political concerns that are not always framed as ethics issues, yet relevant business policies and practices manifest ethical values. Finally, Charles Cho offers his opinion on the blurry line between the “ethical” versus “social” or “critical” aspects of accounting papers. The Journal of Business Ethics provides fertile ground for innovative, even radical, approaches to quantitative methods (see Zyphur and Pierides in J Bus Ethics 143(1):1–16, https://doi.org/10.1007/s10551-017-3549-8, 2017), as part of a broad goal of ethically reflecting on empirical research. (shrink)

To advance current knowledge on ethical decision-making in organizations, we integrate two perspectives that have thus far developed independently: the organizational identification perspective and the ethical climate perspective. We illustrate the interaction between these perspectives in two studies, in which we presented participants with moral business dilemmas. Specifically, we found that organizational identification increased moral decision-making only when the organization’s climate was perceived to be ethical. In addition, we disentangle this effect in Study 2 from participants’ moral identity. We argue (...) that the interactive influence of organizational identification and ethical climate, rather than the independent influence of either of these perspectives, is crucial for understanding moral decision-making in organizations. (shrink)

Online crowdsourcing platforms have rapidly become a popular source of data collection. Despite the various advantages these platforms offer, there are substantial concerns regarding not only data validity issues, but also the ethical, societal, and global ramifications arising from the prevalent use of online crowdsourcing platforms. This paper seeks to expand the dialogue by examining both the “internal” aspects of crowdsourcing research practices, such as data quality issues, reporting transparency, and fair compensation, and the “external” aspects, in terms of how (...) the widespread use of crowdsourcing data collection shapes the nature of scientific communities and our society in general. Online participants in research studies are informal workers who provide labor in exchange for remuneration. The paper thus highlights the need for researchers to consider the markedly different political, economic, and socio-cultural characteristics of the Global North and the Global South when undertaking crowdsourcing research involving an international sample; such consideration is crucial for both increasing research validity and mitigating societal inequities. We encourage researchers to scrutinize the value systems underlying this popular data collection research method and its associated ethical, societal, and global ramifications, as well as provide a set of recommendations regarding the use of crowdsourcing platforms. (shrink)

Children who experience well-being are engaging more confidently and positively with their caregiver and peers, which helps them to profit more from available learning opportunities and support current and later life outcomes. The goodness-of-fit theory suggests that children’s well-being might be a result of the interplay between their temperament and the environment. However, there is a lack of studies that examined the association between children’s temperament and well-being in early childhood education and care, and whether this association is affected by (...) ECEC process quality. Using a multilevel random coefficient approach, this study examines the association between toddlers’ temperament and well-being in Norwegian ECEC and investigates whether process quality moderates this association. Results reveal an association between temperament and well-being. Staff-child conflict moderates the association between shyness and well-being, and between activity and well-being. Moreover, high emotional behavioral support moderates the association between activity and well-being. Extra attention should be paid by the staff to these children’s needs. (shrink)

_Blood_, according to Gil Anidjar, maps the singular history of Christianity. As a category for historical analysis, blood can be seen through its literal and metaphorical uses as determining, sometimes even defining Western culture, politics, and social practices and their wide-ranging incarnations in nationalism, capitalism, and law. Engaging with a variety of sources, Anidjar explores the presence and the absence, the making and unmaking of blood in philosophy and medicine, law and literature, and economic and political thought from ancient Greece (...) to medieval Spain, from the Bible to Shakespeare and Melville. The prevalence of blood in the social, juridical, and political organization of the modern West signals that we do not live in a secular age into which religion could return. Flowing across multiple boundaries, infusing them with violent precepts that we must address, blood undoes the presumed oppositions between religion and politics, economy and theology, and kinship and race. It demonstrates that what we think of as modern is in fact imbued with Christianity. Christianity, Blood fiercely argues, must be reconsidered beyond the boundaries of religion alone. (shrink)

In this article, I propose a unified account of systemic emergence, downward causation, and interlevel integrative explanations. First, I argue for a relational-transformational notion of emergence and a structural-relational account of downward causation in terms of both its transformational and conditioning effects. In my view, downward causation can avoid the problems traditionally attributed to it, provided that we are able to reconceptualize the notion of ‘whole’ and that form of causality in a purely relational way. In this regard, I distinguish (...) contextual or whole-to-part causation from downward causation, the latter defined by the existence of second-order structural relations. Finally, I argue that while emergence and downward-structural causation imply the in-principle failure of micro-determinism and therefore micro-reduction, they do not rule out the possibility of any type of explanation. On the contrary, they call for the development of interlevel integrative explanations. (shrink)

Entre justification et explication, entre dire et faire, la destruction. Est-ce une chose ou un événement? Un geste, une oeuvre ou une opération? Un thème ou un titre? Est-ce même bien un mot? Qu'appelle-t-on destruction? Avec Heidegger, Derrida en appelle à la destruction. Oui, à la destruction. L'a-t-on entendu? Comme Heidegger (et c'est aussi ce "comme" qu'il s'agira d'examiner ici), Derrida nomme et renomme la destruction. Il lui donne le temps et le nom, une renommée. Il la surnomme "déconstruction", par (...) exemple, ou, plus tard, "mal d'archive". Comme Heidegger, Derrida travaille, traduit et retraduit la destruction, faisant parfois comme si tous ses mots, tous les mots et les phrases qu'il propose et déploie à propos de la destruction, entretenaient des rapports sans rapport, rapports déjà trop clairs, ou encore bien obscurs. Qu'appelle-t-on destruction? Après Heidegger, Derrida s'y est attardé, lui qui parlait, encore et encore, de destination et de destruction, lui qui nous a rappelés si souvent à la destruction qui arrive, partout où elle arrive. Posons que c'était l'un de ses combats, l'une de ses longues guerres (avec lui-même, d'abord, et avec la destruction). Sera-ce finalement la nôtre? Est-il aujourd'hui temps de penser - après Heidegger, avec Derrida -, temps de combattre aussi peut-être, au moins d'écouter, la destruction qui vient? Est-il encore temps de témoigner de la destruction qui croit? (shrink)

While artificial intelligence (AI) is increasingly applied for decision-making processes, ethical decisions pose challenges for AI applications. Given that humans cannot always agree on the right thing to do, how would ethical decision-making by AI systems be perceived and how would responsibility be ascribed in human-AI collaboration? In this study, we investigate how the expert type (human vs. AI) and level of expert autonomy (adviser vs. decider) influence trust, perceived responsibility, and reliance. We find that participants consider humans to be (...) more morally trustworthy but less capable than their AI equivalent. This shows in participants’ reliance on AI: AI recommendations and decisions are accepted more often than the human expert’s. However, AI team experts are perceived to be less responsible than humans, while programmers and sellers of AI systems are deemed partially responsible instead. (shrink)

In dialogues ranging from the Symposium to the Timaeus, Plato appears to propose that the philosopher’s grasp of the forms may confer immortality upon him. Whatever can Plato mean in making such a claim? What does he take immortality to consist in, such that it could constitute a reward for philosophical enlightenment? And how is this proposal compatible with Plato’s insistence throughout his corpus that all soul, not just philosophical soul, is immortal? In this chapter, I pursue these questions by (...) applying the distinction between general and earned immortality to the Phaedo and the Symposium. I argue that, while Plato attributes general immortality to all soul in the Phaedo, in the Affinity Argument, he proposes that the philosopher’s soul can achieve earned immortality through contemplating forms. It is this form of immortality that Plato claims is unavailable to humankind in the flux passage of the Symposium. At the same time, in the ascent passage, he holds out the possibility – albeit with significant reservations – that the philosopher’s soul may transcend its humanity and achieve earned immortality through its communion with the form. (shrink)

Translator's Preface LA LOGIQUE DE HUSSERL, etude sur "Logique for- melle et logique transcendentale" the original of the present translation, was published ...

In his new book, Logical Form, Andrea Iacona distinguishes between two different roles that have been ascribed to the notion of logical form: the logical role and the semantic role. These two roles entail a bifurcation of the notion of logical form. Both notions of logical form, according to Iacona, are descriptive, having to do with different features of natural language sentences. I agree that the notion of logical form bifurcates, but not that the logical role is merely descriptive. In (...) this paper, I focus on formalization, a process by which logical form, on its logical role, is attributed to natural language sentences. According to some, formalization is a form of explication, and it involves normative, pragmatic, as well as creative aspects. I present a view by which formalization involves explicit commitments on behalf of a reasoner or an interpreter, which serve the normative grounds for the evaluation of a given text. In previous work, I proposed the framework of semantic constraints for the explication of logical consequence. Here, I extend the framework to include formalization constraints. The various constraints then serve the role of commitments. I discuss specific issues raised by Iacona concerning univocality, co-reference and equivocation, and I show how our views on these matters diverge as a result of our different starting assumptions. (shrink)

Blockchain is a pioneering technology that allows the creation of innovative information exchange ecosystems thanks to unique properties, such as immutability, distribution and transparency. By combining this technology with the emergent internet of things (IoT), many innovative business models can be created. The main objective of this work is to present the design and an initial implementation of a decentralized rental system that takes advantage of smart contracts developed on a public blockchain, combined with the potential of the IoT and (...) its intimate relationship with cyber-physical systems. The logic to be implemented in the blockchain is applied in this paper by using the Ethereum programming language, so that the developed application covers the entire car rental process offered in traditional web applications, but adding more autonomy, functionalities and ease of use for both lessees and lessors. Following Ethereum application development guidelines, all business logic is located in the smart contracts implemented in the network, where they can be used to control the car rental system. While this is a work in progress, the results obtained in the first proof of concept have been very promising. (shrink)

The medical profession is observing a rising number of calls to action considering the threat that climate change poses to global human health. Theory-led bioethical analyses of the scope and weight of physicians’ normative duty towards climate protection and its conflict with individual patient care are currently scarce. This article offers an analysis of the normative issues at stake by using Korsgaard’s neo-Kantian moral account of practical identities. We begin by showing the case of physicians’ duty to climate protection, before (...) we succinctly introduce Korsgaard’s account. We subsequently show how the duty to climate protection can follow from physicians’ identity of being a healthcare professional. We structure conflicts between individual patient care and climate protection, and show how a transformation in physicians’ professional ethos is possible and what mechanisms could be used for doing so. An important limit of our analysis is that we mainly address the level of individual physicians and their practical identities, leaving out important measures to respond to climate change at the mesolevels and macrolevels of healthcare institutions and systems, respectively. (shrink)

Is there a relation of logical consequence in natural language? Logicality, in the philosophical literature, has been conceived of as a restrictive phenomenon that is at odds with the unbridled richness and complexity of natural language. This article claims that there is a relation of logical consequence in natural language, and moreover, that it is the subject matter of the bulk of current theories of formal semantics. I employ the framework of _semantic constraints_ (Sagi in Log Anal 57(227):259–276, 2014), which (...) generalizes the Tarskian definition of logical consequence. I apply the widely accepted criterion of invariance under isomorphisms (Sher in J. Symb Log 61(2):653–686, 1996) generalized to the framework of semantic constraints (Sagi in Bull Symb Log 28(1):104–132, 2022b), combined with a theory of Glanzberg (in Metasemantics: new essays on the foundations of meaning, 2014) to delineate the relation of logical consequence in natural language. (shrink)

The move from open outcry to electronic trading added another responsibility to futures exchanges—that of matching orders between buyers and sellers. Matching systems can affect the level and speed of price discovery, the distribution of revenue, as well as the level of price efficiency of a given market. Whether the matching system is procedurally fair is another important consideration. I argue that while FIFO (First In First Out) is a fair procedure in principle and is perceived as the default matching (...) system, it is not a fair procedure in practice. Likewise, while pro rata is a fair procedure in principle, it is not so in practice. Nevertheless, both FIFO and pro rata are relics of an open outcry system. Instead, I propose an alternative approach to matching systems that builds on the strengths of electronic trading—the ability to randomize in real time. I introduce random selection for service (RSS) as a matching system that is procedurally fair both in principle and in practice. (shrink)

Philosophers of well-being have tended to adopt a foundationalist approach to the question of theory and measurement, according to which theories are conceptually before measures. By contrast, social scientists have tended to adopt operationalist commitments, according to which they develop and refine well-being measures independently of any philosophical foundation. Unfortunately, neither approach helps us overcome the problem of coordinating between how we characterize well-being and how we measure it. Instead, we should adopt a coherentist approach to well-being science.

The year 1492 is only the last in a series of “ends” that inform the representation of medieval Spain in modern Jewish historical and literary discourses. These ends simultaneously mirror the traumas of history and shed light on the discursive process by which hermetic boundaries are set between periods, communities, and texts. This book addresses the representation of the twelfth and thirteenth centuries as the end of al-Andalus (Islamic Spain). Here, the end works to locate and separate Muslim from Christian (...) Spain, Jews from Arabs, philosophy from Kabbalah, Kabbalah from literature, and texts from contexts. The book offers a reading of texts that emerge from its Andalusi, Jewish, and Arabic cultural sphere: Maimonides’ Guide of the Perplexed; the major text of Kabbalah, the Zohar; and the Arabic rhymed prose narrative of Ibn al-Astarkuwi. The author argues that these texts are written in a language that disrupts the possibility of locating it in a pre-existing cultural situation, a recognizable literary tradition, or a particular genre. At stake are issues – texts and contexts – that have gained particular urgency in the writings of such recent thinkers as Walter Benjamin, Jacques Derrida, Giorgio Agamben, Jean-Luc Nancy, and Avital Ronell. The book reads the place and taking place of language, interrogating the notion of disappearing contexts and the view that language is derivative of its true place, the context that, having ended, is mourned as silent and lost. (shrink)

Amidst increasing concerns about harmful ecological change brought about by human actions upon the earth, environmental thinkers and activists attempt to envision human relations with the earth in new ways. Such thinking, however, frequently comes up against an inability to conceive of the more-than-human world as something towards which we can empathize or sympathize or to which we owe justice. As such, a powerful force in environmental discourse sees this problem as intractable and sees ecological change as a problem to (...) be solved and the future of the earth as something to be managed rather than to explore new forms of relations with. This chapter explores Robert Waters’ art project uncover RECOVER in terms of this problem. His project activates a reflection on human life and social relations that fosters social healing and transformation. Is there a way to activate a similar process, but in terms of a natural healing of the earth and a social transformation of our relations to the earth? In considering this question, I explore Jason W. Moore and Raj Patel’s concept of “reparation ecology” and analyse how the idea of the Anthropocene blocks our capacities to think the reparation of human relations with the more-than-human world. I suggest that that Gilles Deleuze and Felix Guattari’s concepts of becoming and sympathy offer a way of thinking human relations with earth others that could generate ethical and political responses to ecological change where the more-than-human world is considered as a co-participant and collaborator in human action and a subject to whom justice is owed. Sympathy with the non- human world acknowledges that human capacities are constituted by non-human materials and affects that do not respect the boundaries that tend to frame our thinking. Rather than continuing to allow our traditional assumptions about the separation of humans and nature to shape our relations to non-human world, imagining the human in new ways makes possible new forms of relations with the earth. I argue that attending to the ways that humans co-become with the non-human world affords opportunities for transforming human relations with the more-than-human world by fostering spaces for the emergence of new ecological sensibilities and potentials for social-ecological justice. (shrink)

Feelings are conscious mental events that represent body states as they undergo homeostatic regulation. Feelings depend on the interoceptive nervous system (INS), a collection of peripheral and central pathways, nuclei and cortical regions which continuously sense chemical and anatomical changes in the organism. How such humoral and neural signals come to generate conscious mental states has been a major scientific question. The answer proposed here invokes (1) several distinctive and poorly known physiological features of the INS; and (2) a unique (...) interaction between the body (the ‘object’ of interoception) and the central nervous system (which generates the 'subject' of interoception). The atypical traits of the INS and the direct interactions between neural and non‐neural physiological compartments of the organism, neither of which is present in exteroceptive systems, plausibly explain the qualitative and subjective aspects of feelings, thus accounting for their conscious nature. (shrink)

Connects the work of Merleau-Ponty to environmental studies.

_Philosophically explores the topic of emotional depth._.

Physicians frequently encounter situations in which their professional practice is intermingled with moral affordances stemming from other domains of the physician’s lifeworld, such as family and friends, or from general morality pertaining to all humans. This article offers a typology of moral conflicts ‘at the margins of professionalism’ as well as a new theoretical framework for dealing with them. We start out by arguing that established theories of professional ethics do not offer sufficient guidance in situations where professional ethics overlaps (...) with moral duties of other origins. Therefore, we introduce the moral theory developed by Christine M. Korsgaard, that centres around the concept of practical identity. We show how Korsgaard’s account offers a framework for interpreting different types of moral conflicts ‘at the margins of professionalism’ to provide either orientation for solving the conflict or an explanation for the emotional and moral burden involved in moral dilemmas. (shrink)

Generating an account that can sidestep the disagreement among substantive theories of well-being, while at the same time still providing useful guidance for well-being public policy, would be a significant achievement. Unfortunately, the various attempts to remain agnostic regarding what constitutes well-being fail to either be an account of well-being, provide useful guidance for well-being policy, or avoid relying on a substantive well-being theory. There are no theory-free lunches in well-being policy. Instead, I propose an intermediate account, according to which (...) well-being is constituted by endorsed veridical experiences. This account refers back to theories of well-being but does so as agnostically as possible. An intermediate account of well-being is meant as a policy guiding compromise between the different theories of well-being that make claims regarding what constitutes well-being. An intermediate account does as well as can be hoped for in providing a basis for well-being policy. (shrink)

Downward causation exercised by emergent properties of wholes upon their lower-level constituents’ properties has been accused of conceptual and metaphysical incoherence. Only upward causation is usually peacefully accepted. The aim of this paper is to criticize and refuse the traditional hierarchical-vertical way of conceiving both types of causation, although preserving their deepest ontological significance, as well as the widespread acceptance of the traditional atomistic-combinatorial view of the entities and the relations that constitute the so-called ‘emergence base’. Assuming those two perspectives (...) with no reserves, we are condemned to confine our debate to the question of whether reified wholes can have the power to downwardly change or influence their lower-level parts, a question which seems profoundly misleading to me. I therefore propose an alternative relational ontological view, assuming a straightforward horizontal and intra-level way of representing those putative cases of cross-level causation. I finally confront two recent replies to Kim’s well-known objections to DC—Craver and Bechtel and Kistler :595–609, 2009)—, emphasizing their global positive approaches, as well as the reasons why their accounts still seem insufficient to me. I conclude arguing that both Kim’s principle of the causal closure of the physical domain and its allegation of an overdetermination in cases of DC can be surpassed by the new relational ontological perspective presented here. (shrink)

In this article I address the issue of the ontological conditions of possibility for a naturalistic notion of emergence, trying to determine its fundamental differences from the atomist, vitalist, preformationist and potentialist alternatives. I will argue that a naturalistic notion of ontological emergence can only succeed if we explicitly refuse the atomistic fundamental ontological postulate that asserts that every entity is endowed with a set of absolutely intrinsic properties, being qualitatively immutable through its extrinsic relations. Furthermore, it will be shown (...) that, ironically enough, this metaphysical assumption is implicitly shared by all the above mentioned alternatives to Emergentism. The current article concludes that the notion of organization by itself is not enough, and that ontological emergence can only be justified by assuming a relational ontological perspective that, in opposition both to atomism and holism, defends that the existence-conditions, the identity and the causal behavior of any emergent systemic property can only be conceived, and explained, as constructed by and through specific networks of qualitatively transformative relational processes that occur between the system’s components and between the system and its environment. Additionally, I try to explain how one can make sense of the idea that an emergent phenomenon is both dependent on, and autonomous from, its emergence base. (shrink)

Acts of Religion, compiled in close association with Jacques Derrida, brings together for the first time a number of Derrida's writings on religion and questions of faith and their relation to philosophy and political culture. The essays discuss religious texts from Jewish, Christian, and Muslim traditions, as well as religious thinkers such as Kant, Levinas, and Gershom Scholem, and comprise pieces spanning Derrida's career. The collection includes two new essays by Derrida that appear here for the first time in any (...) language, as well as a substantial introduction by Gil Anidjar that explores Derrida's return to his own "religious" origins and his attempts to bring to light hidden religious dimensions of the social, cultural, historical, and political. (shrink)

It is an open question whether well-being ought to primarily be understood as a temporal concept or whether it only makes sense to talk about a person’s well-being over their whole lifetime. In this article, I argue that how this principled philosophical disagreement is settled does not have substantive practical implications for well-being science and well-being policy. Trying to measure lifetime well-being directly is extremely challenging as well as unhelpful for guiding well-being public policy, while temporal well-being is both an (...) adequate indirect measure of lifetime well-being, and an adequate focus for the purposes of improving well-being through public policy. Consequently, even if what we ought to care about is lifetime well-being, we should use temporal measures of well-being and focus on temporal well-being policies. (shrink)

Spoofing is the act of placing orders to buy or sell a financial contract without the intention to have those orders fulfilled in order to create the impression that there is a large demand for that contract at that price. In this article, I deny the view that spoofing in financial markets should be viewed as morally permissible analogously to the way bluffing is permissible in poker. I argue for the pro tanto moral impermissibility of spoofing and make the case (...) that spoofing is disanalogous from bluffing in at least one important regard—speculative trading serves an important economic role, whereas poker does not. (shrink)

Policy-makers sometimes aim to improve well-being as a policy goal, but to do this they need some way to measure well-being. Instead of relying on potentially problematic theories of well-being to justify their choice of well-being measure, Daniel Hausman proposes that policy-makers can sometimes rely on preference-based measures as evidence for well-being. I claim that Hausman’s evidential account does not justify the use of any one measure more than it justifies the use of any other measure. This leaves us at (...) a loss as to which policy should be chosen in the non-trivial cases for which there is substantial disagreement between the different measures in their assessment of policy. (shrink)

Genocide is a matter of law. It is also a matter of history. Engaging some of the most disturbing responses to the Armenian genocide, Marc Nichanian strikingly reveals the complex role played by law and history in making this and other genocides endure as contentious events. Nichanian's book argues that both law and history fail to contend with the very nature of events for which there is no archive. Both history and law fail to address the modern reality that events (...) can be—and are now being—perpetrated that _depend_ upon the destruction of the archive, turning monstrous deeds into nonevents. Genocide, this book makes us see, is in one sense the _destruction_ of the archive. It relies on the historiographic perversion. (shrink)