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| Acknowledgments | |
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| Preface | |
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| Memory as a Subject of Evaluative Inquiry | |
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| Elements of a morality or ethics of memory | |
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| Nietzsche on the misuses of memory | |
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| Monumental history and the influence of the past | |
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| Antiquarian history and nostalgia | |
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| The moderating role of critical history | |
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| A surfeit of memory | |
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| The dynamic of remembering and forgetting | |
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| Collective memory | |
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| Personal memory | |
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| Memory as obligation | |
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| Responsibilities of remembrance and taking responsibility for the past | |
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| Memory, identity, and responsibility | |
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| Going forward | |
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| Taking Responsibility for One's Own Past | |
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| A case example | |
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| Some preliminaries about taking responsibility | |
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| Three elements of taking responsibility for the past | |
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| Retrospective construction of meaning | |
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| Appropriation | |
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| Thematization | |
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| Interconnections | |
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| Applying the analysis: The case of psychopharmacology | |
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| Why we don't take responsibility for our past | |
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| Humility and taking responsibility for one's past | |
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| Self-forgiveness and taking responsibility for one's past | |
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| Concluding thoughts on memory | |
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| Doing Justice to the Past | |
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| A historical example: The Tulsa Race Riot of 1921 | |
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| Types of groups | |
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| Collections | |
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| Socially unified groups and their importance | |
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| Organized groups | |
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| Collective responsibility for past wrongdoing | |
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| Senses of collective responsibility | |
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| Group identity over time | |
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| A note about "different people choices" and groups | |
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| Wronging groups | |
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| Making sense of the past: Reconstruction and complications | |
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| Responsibility and the construction of group identity | |
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| Collective guilt and shame | |
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| Doing justice to the past: The role of memory | |
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| Memory and the demand for recognition | |
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| Symbolic reparation and memory | |
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| Ethics, Truth, and Collective Memory | |
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| Memory and history/History and myth | |
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| Collective memory and individual memory | |
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| History, myth, and collective memory | |
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| The interplay of history and myth in collective memory | |
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| Margalit on the ethics and morality of memory | |
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| Morality and collective memory | |
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| Ethics and collective memory | |
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| Conclusion | |
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| The Responsibility of Remembrance | |
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| Raising the issues: Absent friends, deceased friends | |
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| Qualities and modes of remembering the dead | |
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| Evaluative attitudes and remembering the dead: The case of love | |
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| Consequentialism and an expressive account | |
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| Consequentialism | |
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| Expressivism | |
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| The moral imperative to remember: Three arguments | |
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| The rescue from insignificance view | |
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| The enduring duties view | |
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| The reciprocity view | |
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| The three views in tandem | |
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| Mourning and the death of parents | |
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| Rituals of remembrance | |
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| How long we must remember | |
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| Memory and Bearing Witness | |
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| Witnessing in the contemporary world | |
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| The concept of bearing witness | |
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| Testimonial authority | |
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| Address and audience | |
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| The need for testimony | |
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| Some typological remarks | |
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| Bearing witness to right and wrong, good and bad | |
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| The witness' relationship to wrongdoing | |
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| Bearing witness to one's convictions | |
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| The symbolic value of bearing witness | |
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| Witnessing, self-representation, and moral agency | |
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| Proxies and the authority to bear witness | |
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| Final thoughts | |
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| Select Bibliography | |
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| Index | |