[ W]e are observing a transformation of memory into history… That one must fight against the disappearance---or, worse yet, the debasement- --of memory seems to me obvious… But what are we going to do with this memory, which is ours, and not the memory of all? …It must be admitted that the war is over, that the tragedy has been, in a way, secularized, even if it entails for us, by which I mean us Jews, the loss of that discursive privilege that we have in large part enjoyed ever since Europe discovered the great massacre. [Vidal-Naquet 1992: 57-8]