Eichmann in Jerusalem
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Eichmann in Jerusalem: A Report on the Banality of Evil is a book written by political theorist Hannah Arendt, originally published in 1963. Arendt, a Jew who fled Germany during Hitler's rise to power, reported on Adolf Eichmann's trial for The New Yorker.
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[edit] Overview
Arendt states that aside from a desire for improving his career, Eichmann showed no trace of antisemitism or psychological damage. Her subtitle famously referred to the "banality of evil," and that phrase is used quite abruptly as the final words of the final chapter. In part, at least, the phrase refers to Eichmann's deportment at the trial, displaying neither guilt nor hatred, claiming he bore no responsibility because he was simply "doing his job" ("He did his duty...; he not only obeyed orders, he also obeyed the law." p. 135).
Arendt takes Eichmann's court testimony and the historical evidence available, and makes several observations about Eichmann:
- Eichmann stated himself in court that he had always tried to abide by Kant's categorical imperative (as discussed directly on pp. 135-137). She argues that Eichmann had essentially taken the wrong lesson from Kant: Eichmann had not recognized the "Golden Rule" and principle of reciprocity implicit in the categorical imperative, but had only understood the concept of one man's actions coinciding with general law. Eichmann attempted to follow the spirit of the laws he carried out, as if the legislator himself would approve. In Kant's formulation of the categorical imperative, the legislator is the moral self, and all men are legislators; in Eichmann's formulation, the legislator was Adolf Hitler. Eichmann claimed this changed when he was charged with carrying out the Final Solution, at which point Arendt claims "he had ceased to live according to Kantian principles, that he had known it, and that he had consoled himself with the thoughts that he no longer 'was master of his own deeds,' that he was unable 'to change anything' (p. 136).
- Eichmann's inability to think for himself was exemplified by his consistent use of "stock phrases and self-invented clichés." This "officialese" (Amtssprache) demonstrated his unrealistic worldview and crippling lack of communication skills,
- Eichmann was a "joiner" his entire life, in that he constantly joined organizations in order to define himself, and had difficulties thinking for himself without doing so. As a youth, he belonged to the YMCA, the Wandervogel, and the Jungfrontkämpfeverband. In 1933, he failed in his attempt to join the Schlaraffenland (a branch of Freemasonry), at which point a family friend (and future war criminal) Ernst Kaltenbrunner encouraged him to join the SS. At the end of World War II, Eichmann found himself depressed because "it then dawned on him that thenceforward he would have to live without being a member of something or other" (p. 32-3).
- Despite his claims, Eichmann was in fact a highly unintelligent person. As Arendt detailed in the book's second chapter, he was unable to complete either high school or vocational training, and only found his first significant job (traveling salesman for the Vacuum Oil Company) through family connections. Arendt noted that, during both his SS career and Jerusalem trial, Eichmann tried to cover his lack of skills and education up, and even "blushed" when these facts came to light.
- Arendt confirmed several points where Eichmann actually claimed he was responsible for certain atrocities, even though he lacked the power and/or expertise to take these actions. Moreover, Eichmann made these claims even though they hurt his defense, hence Arendt's remark that "Bragging was the vice that was Eichmann's undoing" (p. 46). Arendt also suggested that Eichmann may have preferred to be executed as a war criminal than live as a nobody.
- Eichmann, in his peripheral role at the Wannsee Conference (so Arendt argued), witnessed the rank-and-file of the German civil service heartily endorse Reinhard Heydrich's program for the Final Solution of the Jewish Question in Europe. Upon seeing members of "respectable society" endorsing Hitler's most reprehensible crime, and enthusiastically participating in the planning of the solution, Eichmann felt that his moral responsibility was relaxed, as if he were "Pontius Pilate".
- During his imprisonment before his trial, the Israeli government sent no less than six psychologists to examine Eichmann. Not only did these doctors find no trace of mental illness, but they also found no evidence of abnormal personality whatsoever. One doctor remarked that his overall attitude towards other people, especially his family and friends, was "highly desirable," while another remarked that the only unusual trait Eichmann displayed was being more "normal" in his habits and speech than the average person (p. 25-6).
Arendt suggested that this most strikingly discredits the idea that the Nazi criminals were manifestly psychopathic and different from common people. From this document, many concluded that situations such as the Holocaust can make even the most ordinary of people commit horrendous crimes with the proper incentives, but Arendt adamantly disagreed with this interpretation, as Eichmann was voluntarily following the Führerprinzip. Arendt insisted that moral choice remains even under totalitarianism, and that this choice has political consequences even when the chooser is politically powerless:
- [U]nder conditions of terror most people will comply but some people will not, just as the lesson of the countries to which the Final Solution was proposed is that “it could happen” in most places but it did not happen everywhere. Humanly speaking, no more is required, and no more can reasonably be asked, for this planet to remain a place fit for human habitation.
Arendt mentions, as a case in point, Denmark:
- One is tempted to recommend the story as required reading in political science for all students who wish to learn something about the enormous power potential inherent in non-violent action and in resistance to an opponent possessing vastly superior means of violence.
It was not just that the people of Denmark refused to assist in implementing the Final Solution, as the peoples of so many other conquered nations had been persuaded to do (or had been eager to do) — but also, that when the Reich cracked down and decided to do the job itself it found that its own personnel in Denmark had been infected by this and were unable to overcome their human aversion with the appropriate ruthlessness, as their peers in more cooperative areas had.
On Eichmann's personality, Arendt concluded:
- Despite all the efforts of the prosecution, everybody could see that this man was not a "monster," but it was difficult indeed not to suspect that he was a clown. And since this suspicion would have been fatal to the entire enterprise [his trial], and was also rather hard to sustain in view of the sufferings he and his like had caused to millions of people, his worst clowneries were hardly noticed and almost never reported (p. 54).
[edit] Criticism
Even though she believed that Eichmann's actions were indefensible and inhumane, Arendt presented Eichmann's situation during World War II from his perspective and went to great lengths to put Eichmann's actions within an understandable and rational framework. This, along with a generally unsympathetic attitude toward Jewish collaborators with the Nazis and an occasionally sarcastic tone, made the book a target for criticism when it was first published.
In his 2006 book, Becoming Eichmann: Rethinking the Life, Crimes and Trial of a "Desk Murderer", noted Holocaust-researcher David Cesarani has questioned Arendt's portrait of Eichmann on several grounds. According to his findings, Arendt attended only part of the trial, witnessing the prosecution's presentation. She did not witness Eichmann's testimony and defense of himself. This may have skewed her opinion of him, since it was in the parts of the trial that she missed that the more forceful and less colorless aspects of his character appeared. [1]
Second, Cesarani presents extensive evidence suggesting that Eichmann was in fact highly anti-Semitic and that these feelings were important motivators of his genocidal actions. Thus, he alleges that Arendt’s claims that his motives were "banal" and non-ideological and that he had abdicated his autonomy of choice by obeying Hitler's orders without question may stand on weak foundations. [2].
Finally, and most controversially, Cesarani suggests that Arendt's own prejudices influenced the opinions she expressed during the trial. He claims that like many Jews of German origin, she held Ostjuden (Jews from Eastern Europe) in great disdain. This led her to attack the conduct and efficacy of the chief prosecutor, Gideon Hausner, who was of Polish origin. In a letter to the noted German philosopher Karl Jaspers she stated that Hausner was "a typical Galician Jew. . . constantly making mistakes. Probably one of those people who doesn't know any language." [3] Her dislike of Zionism affected her view of the trial also. Cesarani claims that some of her opinions of Jews of Middle Eastern origin verged on racism. She described the Israeli crowds as an "Oriental mob, as if one were in Istanbul or some other half-Asiatic country." [4] The Israeli police force, she states "gives me the creeps, speaks only Hebrew and looks Arabic." [5]
[edit] See also
[edit] External links
[edit] References
- Jochen von Lang, Eichmann Interrogated (1982) ISBN 0-88619-017-7 - A book referenced in Eichmann in Jerusalem which contains excerpts from Eichmann's pre-trial interrogation
