not only are we uncomfortable with notions of collective responsibility or guilt, but we require some evidence of intention and action in order to arrange to our satisfaction issues of guilt and innocence. But legal and even ethical criteria do not exhaust the terms available to us for historical explanation. And they certainly provide insufficient purchase for an account of how and why otherwise nondescript persons, undertaking decidedly nondescript actions (like the management of train schedules) with untroubled consciences, can yet produce very great evil.
