Walter Benjamin knew that the break in tradition and loss of authority which occurred in his lifetime were irreparable, and he concluded that he had to discover new ways of dealing with the past. In this he became a master when he discovered that the transmissibility of the past had been replaced by the citability and that in place of its authority there had arisen a strange power to settle down, piecemeal, in the present and to deprive it of ‘peace of mind,’ the mindless peace of complacency.
Interpretation
Walter Benjamin emphasized the irreversible changes in tradition and authority, urging the exploration of new ways to engage with the past.
Hannah Arendt reflects on Walter Benjamin's profound understanding of the irreversible disruptions in tradition and the loss of authoritative narratives during his time. He recognized that the way we interact with the past has fundamentally shifted from merely recalling authority to the ability to cite and repurpose history in our present context. This transformation has introduced a peculiar power that can disrupt complacency and challenge conventional thinking, suggesting that we must actively reconsider our relationship with history to maintain a meaningful existence.
In practice
In a lecture about the evolution of historical narratives.
A life spent entirely in public, in the presence of others, becomes, as we would say, shallow. While it retains its visibility, it loses its quality of rising into sight from some darker ground which must remain hidden if it is not to lose its depth in a very real, non-subjective sense.
Politically speaking, tribal nationalism [patriotism] always insists that its own people are surrounded by 'a world of enemies' - 'one against all' - and that a fundamental difference exists between this people and all others. It claims its people to be unique, individual, incompatible with all others, and denies theoretically the very possibility of a common mankind long before it is used to destroy the humanity of man.
We are wont to see friendship solely as a phenomenon of intimacy in which the friends open their hearts to each other unmolested by the world and its demands...Thus it is hard for us to understand the political relevance of friendship...But for the Greeks the essence of friendship consisted in discourse...The converse (in contrast to the intimate talk in which individuals speak about themselves), permeated though it may be by pleasure in the friend’s presence, is concerned with the common world.
Our tradition of political thought had its definite beginning in the teachings of Plato and Aristotle. I believe it came to a no less definite end in the theories of Karl Marx.
Even though we have lost yardsticks by which to measure, and rules under which to subsume the particular, a being whose essence is a beginning may have enough of origin within himself to understand without preconceived categories and to judge without the set of customary rules which is morality.
It is the nature of beginning that something new is started which cannot be expected from whatever may have happened before. This character of startling unexpectedness is inherent in all beginnings.
The injuries that befall us unexpectedly are less severe than those which are deliberately anticipated.
And if you can't shape your life the way you want, at least try as much as you can not to degrade it.
what exactly is postmodernism, except modernism without the anxiety?
I used to very politely say that if there is free will then it's in all sorts of boring places, like whether you're going to pick up this or that fork as you begin your meal. There really is none: It's all biology.
'Cool' is detached and emotionally cool. My instinct is to battle anything that seems overly cool.
Life has meaning only if one barters it day by day for something other than itself.
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