Escape from death in a gas chamber or a Pogrom, or incarceration in a concentration camp, may give a thoughtful and capable writer, Solzhenitsyn for example, profound insights into many of the central elements of contemporary existence, but such an experience does not, in itself, make Solzhenitsyn a thinker, a writer, or even a critic of concentration camps; it does not, in itself, confer any special powers. In another person the experience might lie dormant as a potentiality, or remain forever meaningless, or it might contribute to making the person an ogre. In short, the experience is an indelible part of the individual’s past but it does not determine his future; the individual is free to choose his future; he is even free to choose to abolish his freedom, in which case he chooses in bad faith and is a Salaud (J.P. Sartre’s precise philosophical term for a person who makes such a choice [The usual English translation is ‘Bastard’])...
People who don’t understand human freedom might think the terrible revelations could have only one effect, they could only turn people against the perpetrators of such atrocities, they could only make people empathize with the victims, they could only contribute to a resolve to abolish the very possibility of a repeat of such dehumanizing persecution and cold-blooded murder. But, for better or worse, such experiences, whether personally lived or learned from revelations, are nothing but the field over which human freedom soars like a bird of prey.