Aeschylus’ The Oresteia. Collective memory seeks, instead of vengeance, the realization of justice, in honor of the victims.102 The preservation of memories requires awareness and determination. The entire debate originated by the monument “The Eye That Cries” has revealed that there is still a long way to go, before the deep wounds of the tragedy lived by the Peruvian people can heal.103 126. I already referred to the necessary fight for the primacy of the memory of the victims over human cruelty.104 Underlying all this defiance, is the unfathomable mystery that surrounds human existence: the passing of time. Memories cannot be prevented (destroying memorials, temples, libraries, works of art), it is a real human need, in the unpleasant, but ineludible, fights against the effects of the passing of time. This concern is present in all different cultures. In the Swahili culture, for example, the dead remain in the memory of their survivors as “living-dead, who only die completely when the last one in conditions to remember them disappear."105 This is a concern expressed both in individuals and collectively. 127. In an anthology of the Universal Academy of Cultures named “Why Remember”, it was stated that, in many societies, the victims of violence (in general, the poor and the most vulnerable) disappear in the “institute of obscurity”, and this regretful attitude of disdain toward human suffering “leaves” us all “on the fringes of any law."106 Jacqueline Una Indagación Filosófica, Ed. Lilmod, Buenos Aires, 2005, pp. 15-327) así como teológico (cf., inter alia, M. Neusch, L'énigme du mal, Paris, Bayard, 2007, pp. 7-193). . C. Fournet, The Crime of Destruction and the Law of Genocide - Their Impact on Collective Memory, Aldershot, Ashgate Publ., 2007, p. 148, and cf. pp. 75-81 for the substantiation of the author on the existence of State crimes. 102 . What is the solution to the "impasse" of the identification of the victims to be honored in the monument “The Eye That Cries”? Is there any what to solve it? To this question, Mario Vargas Llosa responded: -"Yes. Turn around the rounded stones with the names that appear on them, hiding them temporarily from the public light, until time has healed the wounds, calmed the spirits, and has at some time established that consensus that allows one and another to accept the horror lived by Peru due to the criminal attempt of Sendero Luminoso (...) and the terrible abuses and injustices that the State’s forces committed in the fight against terror, they did not leave any innocents, they stained us all, by action and by omission, and it will only be as of that acknowledgment that we will be able to start building a democracy worthy of that name, where ignominies like those that stained our eighties and nineties are no longer conceivable." M. Vargas Llosa, "El Ojo que Llora", El País - Madrid, 14.01.2007, p. 2. – And this is not an isolated case; in another continent, debate with regard to the victims whose memory must be honored in the memorial at the cemetery that holds the remains of those murdered in the massacre of Srebrenica in July of 1995 has continued up to this date; cf., v.g., E. Suljagic, Postcards from the Grave, London, Saqi/Bosnian Institute, 2005, p. 196 (afterword de E. Vulliamy). 103 . 104 Para. 98, supra. . P. Rossi, El Pasado, la Memoria, el Olvido, Buenos Aires, Ed. Nueva Visión, 2003, p. 222, and cf. p. 27. 105 . J. Tonglet, "Tienen Historia los Pobres?", in Academia Universal de las Culturas, Por Qué Recordar? (Foro Internacional de Paris [UNESCO/La Sorbonne] de 1998), 106 37