As an ethical and aesthetic mandate for the new millenium, the Cold War repression of Hiroshima within the American political imaginaryneeds to be symbolically confronted and undoneat national as well as global levels.As Americans and as Japanese citizens of the liberal global order, we must mutually move beyond the Cold War situation of historical repression that had obtained in 1965, when novelist Kenzaburo Ōelamented, “To put the matter plainly and bluntly, people everywhere on this earth are trying to forget Hiroshima and the unspeakable tragedy perpetrated there.” However traumatic, Americans and their allies must try to remember this Hiroshima sublimeas a trauma of geopolitical dominationand racialized hegemony across the Pacific Ocean. By thinking through and re-imagining the techno-euphoric grandeur of this Hiroshima sublime, as well as representing the ideological complicity of ordinary Americans in their own sublime (rapturedby these technological forces of sublimity as manifesting and globally installingPatriot missilesas signs of theirglobal supremacy) and ordinary Japanese (citizens of the Empire of the Sun fascinatedby self-sublation into zeros of solar force) in the production of this nuclear sublime, we can begin to mutually recognize that a ‘post-nuclear’era offers new possibilities and symbolic ties between America and Japan as Pacific powers. This post-nuclear era emerges out of World War II freighted with terror and wonder as a double possibility:at once urging the globe towards annihilation andyet also towards transactional and dialogical unityat the transnational border of national self-imagining. The phobic masochism of the sublime can no longer operate in a transnational world of global/local linkages, although the technological sublimity of the Persian Gulf War had suggested otherwise, withits “sublime Patriot”missiles and quasi-nuclear landscapes lingering in the world deserts from Iraq and Afganistan to Nevada and North Korea.

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“广岛崇高”：创伤、日本和美国亚太想象

作为新千年的伦理和美学使命，美国政治想象中对广岛的冷战镇压需要在国家和全球层面进行象征性的面对和取消。作为自由全球秩序的美国人和日本公民，我们必须相互超越1965年历史压抑的冷战局面，小说家大健三郎感叹道：“说白了，世界各地的人们都在试图忘记广岛和那里发生的无法形容的悲剧。” 无论多么痛苦，美国人和他们的盟友都必须努力记住这个广岛崇高是地缘政治统治和太平洋上种族化霸权的创伤。通过思考和重新想象这个广岛崇高的技术-欣喜若狂的宏伟，以及代表普通美国人在他们自己的崇高中的意识形态同谋（被这些崇高的技术力量狂喜为体现和全球安装爱国者导弹作为他们全球霸权的标志）和普通日本人（太阳帝国的公民着迷于自我扬弃成太阳力量的零点）在生产这种核的崇高物时，我们可以开始相互承认，“后核”时代为美国之间提供了新的可能性和象征性的联系和日本作为太平洋大国。这个后核时代出现在第二次世界大战中，充满了恐惧和奇迹，这是一种双重可能性：立即敦促全球走向毁灭，同时也在民族自我想象的跨国边界上走向交易和对话的统一。崇高的恐惧自虐不再能够在全球/本地联系的跨国世界中运作，尽管波斯湾战争的技术崇高表明并非如此，其“崇高的爱国者”导弹和准核景观在世界沙漠中徘徊伊拉克和阿富汗到内华达州和朝鲜。