Neznanje i deformacija stupovi su na kojima počiva svaka rasprava i pisanja o stradanju Židova u Drugom svjetskom ratu. Nakana rada jest otvoriti pitanja s kojima se filozofija i teologija dugo vremena odgađala suočiti. Shoah otvara teme koje uvijek u pitanje dovode Boga i čovjeka. Čovjek po svojoj naravi želi dominirati u svijetu, nametnuti vlastitu volju bez obzira na otpor, imati moć. Volja za moć, jedan od temeljnih postulata Nietzscheove filozofije, označava spontanu snagu života i stvarnosti uopće, a kod čovjeka je motiv sveg njegova djelovanja, koji se izražava kao želja za dominacijom i povećanjem moći, proizvoljnom i neograničenom vlasti (tiraniji) koja ne poštuje prirodne zakone i individualna prava. Nije nam cilj iznijeti na vidjelo Nietzscheovu pisanu baštinu, nego se zaustaviti na onim dijelovima koji su imali ili koji su mogli imati jasan utjecaj na oblikovanje Hitlerove ideologije. Hitlerov Reich i sustav koncentracijskih logora bili su golema i zločinačka organizacija ljudske normalnosti, ideološka mobilizacija prema brutalnim ciljevima banalnosti koja je u svakome od nas. Hannah Arendt svojom misli proširuje granice razumijevanja samoga događanja kroz ponašanje običnog (banalnog) čovjeka koji vođen suspenzijom grižnje savjesti ulazi u pakleni mehanizam potpunog uništenja. U događaju Shoaha tako dolazi do dubokog rascjepa tradicionalne viziji ljudskog subjekta koji zajedno djeluje i snosi posljedice. Ljudski subjekt je apsolutni gospodar života i smrti, drugi (objekt) potpunog uništenja i njegov opstanak ovisi o hiru izvan svake kontrole subjekta. S jedne strane ljudski subjekt okrutno kontrolira povijest, a s druge strane potpuno trpi povijest. Tragedija Shoaha uzdrmala je u korijenu filozofsko promišljanje i njegove teme, prvenstveno one antropološke, etičke i teodicejske, posebno odnos između prisutnosti zla u svijetu i postojanja Boga pa i samoga čovjeka.Ignorance and distortion are the pillars on which every discussion and writing about the suffering of the Jews in the Second World War rests. The purpose of the work is to open up questions that philosophy and theology have long postponed to face. The Shoah opens up topics that always call into question God and man. By his nature, man wants to dominate the world, to impose his will regardless of resistance, to have power. The will to power, one of the fundamental postulates of Nietzsche\u27s philosophy, signifies the spontaneous force of life and reality in general, and in man it is the motive of all his actions, which is expressed as a desire for dominance and increasing power, subjective and limitless power (tyranny) that does not respect natural laws and individual rights. Our goal is not to bring to light Nietzsche\u27s written heritage, but to stop at those parts that had or could have had a clear influence on the formation of Hitler\u27s ideology. Hitler\u27s Reich and the system of concentration camps were a vast and criminal organization of human normality, an ideological mobilization towards the brutal goals of the banality that is in each of us. With her thought, Hannah Arendt expands the limits of understanding the events themselves through the behaviour of an ordinary (banal) man who, guided by the suspension of remorse, enters the hellish mechanism of complete destruction. In the event of the Shoah, there is thus a deep split in the traditional vision of the human subject acting together and bearing the consequences. The human subject is the absolute master of life and death, the other (object) is the object of total destruction and its survival depends on a whim beyond any control of the subject. On the one hand, the human subject cruelly controls history, and on the other hand, history utterly suffers. The tragedy of the Shoah shook philosophical thinking at the roots as well as its themes, primarily anthropological, ethical and theodicy ones, especially the relationship between the presence of evil in the world and the existence of God and man himself
