The Holocaust may not have been an unpredictable genocide in regards to the potential extremes of human nature, but when compared to other large scale pogroms it remains an anomaly through its modernized nature. The Holocaust does not elicit the usual genocidal imagery often characterized by a type of primitiveness and chaos, but is marked by a bureaucratic industrial system in which the organization of upscaled executions became reminiscent of a pragmatically scheduled business model. How should we expect our ethical values to progress relative to industry?
Zygmunt Bauman explores the pathology behind the Holocaust in Modernity and the Holocaust, an attempt to make sense of the psychology and behavior of modern constructs applied to genocide. Bauman concludes that science has become increasingly distinguished by a “self-imposed moral silence” (29) and that science seems to be making strides in efficiency while simultaneously abandoning morality. Bertrand Russell, a renowned British philosopher (1872-1970) came to a similar conclusion in his prediction of science’s relationship with ethics in his piece ICARUS or The Future of Science in 1924. Briefly put, Russell states that mankind can produce equal good with the power of science as potential harm, but there is a pattern between his observations of men’s passions revolving mainly around “evil” desires, which makes him highly wary of advance technology in the hands of mankind.
So far it seems as though humans have held onto our instinctual ethics while developing more efficient ways to pursue them. The Holocaust remains a perfect example of this. Oddly enough, calamitous events such as this provide short term devastation, but eventual enlightenment. Could it be argued that events like the Holocaust are actually societal building blocks to understanding human behavior and preventing genocide in the future? Or will violence always be as certain as death and taxes?