Regarding The Pain Of Others Quotes

Photographs that depict suffering shouldn't be beautiful, as captions shouldn't moralize.

Making suffering loom larger, by globalizing it, may spur people to feel they ought to "care" more.

Often something looks, or is felt to look, "better" in a photograph. Indeed, it is one of the functions of photography to improve the normal appearance of things. (Hence, one is always disappointed by a photograph that is not flattering.)

In fact, there are many uses of the innumerable opportunities a modern life supplies for regarding - at a distance, through the medium of photography - other people's pain.

The memory of war, however, like all memory, is mostly local.

Perhaps the only people with the right to look at images of suffering of this extreme order are those who could do something to alleviate it - say, the surgeons at the military hospital where the photograph was taken - or those who could learn from it. The rest of us are voyeurs, whether or not we mean to be.

Perhaps too much value is assigned to memory, not enough to thinking. Remembering is an ethical act, has ethical value in and of itself. Memory is, achingly, the only relation we can have with the dead.

To set their sufferings alongside the sufferings of another people was to compare them (which hell was worse?), demoting Sarajevo's martyrdom to a mere instance.

Compassion is an unstable emotion. It needs to be translated into action, or it withers.

It is a view of suffering, of the pain of others, that is rooted in religious thinking, which links pain to sacrifice, sacrifice to exaltation - a view that could not be more alien to a modern sensibility, which regards suffering as something that is a mistake or an accident or a crime. Something to be fixed. Something to be refused. Something that makes one feel powerless.

One can feel obliged to look at phototgraphs that record great cruelties and crimes. One should feel obliged to think about what it means to look at them, about the capacity actually to assimilate what they show. Not all reactions to these pictures are under the supervision of reason and conscience.

With time, many staged photographs turn back into historical evidence, albeit of an impure kind - like most historical evidence.

What is odd is not that so many of the iconic news photos of the past, including some of the best-remembered pictures from the Second World War, appear to have been staged. It is that we are surprised to learn they were staged and always disappointed.

It is intolerable to have one's sufferings twinned with anybody else's.

We" - this "we" is everyone who has never experienced anything like what they went through - don't understand. We don't get it. We truly can't imagine what it was like. We can't imagine how dreadful, how terrifying war is; and how normal it becomes. Can't understand, can't imagine. That's what every soldier, and every journalist and aid worker and independent observer who has put in time under fire, and had the luck to elude the death that struck down others nearby, stubbornly feels. And they are right.

Up to a point, the weight and seriousness of such photographs survive better in a book, where one can look privately, linger over the pictures, without talking. Still, at some moment the book will be closed. The strong emotion will become a transient one.

It is felt that there is something morally wrong with the abstract of reality offered by photography; that one has no right to experience the suffering of others at a distance, denuded of its raw power; that we pay too high a human (or moral) price for those hitherto admired qualities of vision - the standing back from the aggressiveness of the world which frees us for observation and for elective attention.

Narratives can make us understand. Photographs do something else: they haunt us.

Photographs objectify: they turn an event or a person into something that can be possessed.

No "we" should be taken for granted when the subject is looking at other people's pain.

Is there an antidote to the perennial seductiveness of war? And is this a question a woman is more likely to pose than a man? (Probably yes.)

All memory is individual, unreproducible - it dies with each person. What is called collective memory is not a remembering but a stipulating: that this is important, and this is the story about how it happened, with the pictures that lock the story in our minds.