The debate centered on four questions: Were the crimes of Nazi Germany uniquely evil or were other crimes, such as those of Joseph Stalin in the Soviet Union, comparably so? Were other genocides comparable to the Holocaust? Many scholars believed that such comparisons trivialized the Holocaust. Others maintained that the Holocaust could best be understood in the context of other crimes. Did German history follow a "special path" (Sonderweg) leading inevitably to Nazism? Were the crimes of the Nazis a reaction to Soviet crimes under Stalin? Should the German people bear a special burden of guilt for Nazi crimes, or can new generations of Germans find sources of pride in their history? Immediate background "Between Myth and Revisionism" In 1980, the Frankfurter Allgemeine Zeitung newspaper published a feuilleton "Between Myth and Revisionism: The Third Reich In the Perspective of the 1980s", where Nolte sketched out many of the same ideas that later appeared in his 1986 essay "The Past That Will Not Go Away". The essay "Between Myth and Revisionism" was also published in English in the 1985 book Aspects of the Third Reich by the Anglo-German historian H. W. Koch, where it was billed incorrectly as an essay written for Aspects of the Third Reich. It was the 1985 version of "Between Myth and Revisionism" that Habermas noticed and referred to in his essay "On Damage Control". According to Nolte in “Between Myth and Revisionism”, during the Industrial Revolution in Britain, the shock of the replacement of the old craft economy by an industrialized, mechanized economy led to various radicals starting to advocate what Nolte calls “annihilation therapy” as the solution to social problems. In Nolte's views, the roots of communism can be traced back to 18th and 19th century radicals like Thomas Spence, John Gray, William Benbow, Bronterre O’Brian, and François-Noël Babeuf. Nolte has argued that the French Revolution began the practice of “group annihilation” as state policy, but not until the Russian Revolution did the theory of “annihilation therapy” reach its logical conclusion and culmination. He asserts that much of the European Left saw social problems as being caused by “diseased” social groups, and sought “annihilation therapy” as the solution, thus leading naturally to the Red Terror and the Yezhovshchina in the Soviet Union. Nolte suggests that the Right mirrored the Left, with “annihilation therapy” advocated by such figures as John Robison, Augustin Barruel, and Joseph de