A Tour of German Inflation*




A Tour of German Inflation
By Walter Benjamin

1. In the stock of phraseology that lays bare the amalgam of stupidity and cowardice constituting the mode of life of the German bourgeois, the locution referring to impending catas­trophe-that “things can’t go on like this” -is particularly noteworthy. The helpless fixation on notions of security and property deriving from past decades keeps the average citizen from perceiving the quite remarkable stabilities of an entirely new kind that underlie the present situation. Because the rela­tive stabilization of the prewar years benefited him, he feels compelled to regard any state that dispossesses him as unstable. But stable conditions need by no means be pleasant conditions, and even before the war there were strata for whom stabilized conditions amounted to stabilized wretchedness. To decline is no less stable, no more surprising, than to rise. Only a view that acknowledges downfall as the sole reason for the present situa­tion can advance beyond enervating amazement at what is daily repeated, and perceive the phenomena of decline as stability itself and rescue alone as extraordinary, verging on the mar­vellous and incomprehensible. People in the national communi­ties of Central Europe live like the inhabitants of an encircled town whose provisions and gunpowder are running out and for whom deliverance is, by human reasoning, scarcely to be ex­pected-a case in which surrender, perhaps unconditional, should be most seriously considered. But the silent, invisible power that Central Europe feels opposing it does not negotiate. Nothing, therefore, remains but to direct the gaze, in the per­petual expectation of the final onslaught, on nothing except the extraordinary event in which alone salvation now lies. But this necessary state of intense and uncomplaining attention could, because we are in mysterious contact with the powers besieging us, really call forth a miracle. Conversely, the assumption that things cannot go on like this will one day find itself apprised of the fact that for the suffering of individuals as of communities there is only one limit beyond which things cannot go : annihila­tion.

2. A curious paradox : people have only the narrowest private interest in mind when they act, yet they are at the same time more than ever determined in their behaviour by the instincts of the mass. And more than ever mass instincts have become con­ fused and estranged from life. Whereas the obscure impulse of the animal-as innumerable anecdotes relate-detects, as dan­ger approaches, a way of escape that still seems invisible, this society, each of whose members cares only for his own abject well-being, falls victim, with animal insensibility but without the insensate intuition of animals, as a blind mass, to even the most obvious danger, and the diversity of individual goals is immaterial in face of the identity of the determining forces. Again and again it has been shown that society’s attachment to its familiar and long-since-forfeited life is so rigid as to nullify the genuinely human application of intellect, forethought, even in dire peril. So that in this society the picture of imbecility is complete : uncertainty, indeed perversion of vital instincts, and impotence, indeed decay of the intellect. This is the condition of the entire .German bourgeoisie.

3· All close relationships are lit up by an almost intolerable, piercing clarity in which they are scarcely able to survive. For on the one hand, money stands ruinously at the centre of every vital interest, but on the other, this is the very barrier before which almost all relationships halt; so, more and more, in the natural as in the moral sphere, unreflecting trust, calm, and health are disappearing.

4· Not without reason is it customary to speak of “naked” want. What is most damaging in the display of it, a practice started under the dictates of necessity and making visible only a
thousandth part of the hidden distress, is not the pity or the equally terrible awareness of his own impunity awakened in the onlooker, but his shame. It is impossible to remain in a large German city, where hunger forces the most wretched to live on the bank notes with which passers-by seek to cover an exposure that wounds them.

5. “Poverty disgraces no man.” Well and good. But they dis­grace the poor man. They do it, and then console him with the little adage. It is one of those that may once have held good but have long since degenerated. The case is no different with the brutal, “If a man does not work, neither shall he eat.” When there was work that fed a man, there was also poverty that did not disgrace him, if it arose from deformity or other misfortune. But this deprivation, into which millions are born and hundreds of thousands are dragged by impoverishment, does indeed dis­ grace. Filth and misery grow up around them like walls, the work of invisible hands. And just as a man can endure much in isolation, but feels justifiable shame when his wife sees him bear it or suffers it herself, so he may tolerate much as long as he is alone, and everything as long as he conceals it. But no one may ever make peace with poverty when it falls like a gigantic shadow upon his countrymen and his house. Then he must be alert to every humiliation done to him and so discipline himself that his suffering becomes no longer the downhill road of grief, but the rising path of revolt. But of this there is no hope so long as each blackest, most terrible stroke of fate, daily and even hourly discussed by the press, set forth in all its illusory causes and effects, helps no one uncover the dark powers that hold his life in thrall.

6. To the foreigner cursorily acquainted with the pattern of German life who has even briefly travelled about the country, its inhabitants seem no less bizarre than an exotic race. A witty Frenchman has said : “A German seldom understands himself. If he has once understood himself, he will not say so. If he says so, he will not make himself understood.” This comfortless dis­tance was increased by the war, but not merely through the real and legendary atrocities that Germans are reported to have committed. Rather, what completes the isolation of Germany in the eyes of other Europeans, what really engenders the atti­tude that they are dealing with Hottentots in the Germans (as it has been aptly put), is the violence, incomprehensible to out­siders and wholly imperceptible to those imprisoned by it, with which circumstances, squalor, and stupidity here subjugate people entirely to collective forces, as the lives of savages alone are subjected to tribal laws. The most European of all accom­plishments, that more or less discernible irony with which the life of the individual asserts the right to run its course indepen­dently of the community into which it is cast, has completely deserted the Germans.

7· The freedom of conversation is being lost. If it was earlier a matter of course in conversation to take interest in one’s partner, this is now replaced by inquiry into the price of his shoes or his umbrella. Irresistibly intruding on any convivial exchange is the theme of the conditions of life, of money. What this theme involves is not so much the concerns and sorrows of individuals, in which they might be able to help one another, as the overall picture. It is as if one were trapped in a theatre and had to follow the events on the stage whether one wanted to or not, had to make them again and again, willingly or unwillingly, the subject of one’s thought and speech.

8. Anyone who does not simply refuse to perceive decline will hasten to claim a special justification for his own continued presence, his activity and involvement in this chaos. As there are many insights into the general failure, so there are many exceptions for one’s own sphere of action, place of residence, and moment of time. A blind determination to save the prestige of personal existence, rather than, through an impartial disdain for its impotence and entanglement, at least to detach it from the background of universal delusion, is triumphing almost everywhere. That is why the air is so thick with life theories and world views, and why in this country they cut so presumptuous a figure, for almost always they finally serve to sanction some wholly trivial private situation. For just the same reason the air is so full of phantoms, mirages of a glorious cultural future break­ing upon us overnight in spite of all, for everyone is committed to the optical illusions of his isolated standpoint.

9. The people cooped up in this country no longer discern the contours of human personality. Every free man appears to them as an eccentric. Let us imagine the peaks of the High Alps silhouetted not against the sky but against folds of dark drapery. The mighty forms would show up only dimly. In just this way a heavy curtain shuts off Germany’s sky, and we no longer see the profiles of even the greatest men.

10. Warmth is ebbing from things. The objects of daily use gently but insistently repel us. Day by day, in overcoming the sum of secret resistances-not only the overt ones-that they put in our way, we have an immense labour to perform. We must compensate for their coldness with our warmth if they are not to freeze us to death, and handle their spines with infinite dexterity, if we are not to perish by bleeding. From our fellow men we should expect no succour. Bus conductors, officials, workmen,: salesmen-they all feel themselves to be the representatives of a refractory matter whose menace they take pains to demonstrate through their own surliness. And in the degeneration of things, with which, emulating human decay, they punish humanity, the country itself conspires. It gnaws at us like the things, and the German spring that never comes is only one of countless related phenomena of decomposing German nature. Here one lives as if the weight of the column of air supported by every­ one had suddenly, against all laws, become in these regions perceptible.

11 . Any human movement, whether it springs from an in­tellectual or even a natural impulse, is impeded in its unfolding by the boundless resistance of the outside world. Shortage of houses and the rising cost of travel are in the process of annihi­lating the elementary symbol of European freedom, which existed in certain forms even in the Middle Ages : freedom of domicile. And if medieval coercion bound men to natural associations, they are now chained together in unnatural com­munity. Few things will further the ominous spread of the cult of rambling as much as the strangulation of the freedom of residence, and never has freedom of movement stood in greater disproportion to the abundance of means of travel.

12. Just as all things, in a perpetual process of mingling and contamination, are losing their intrinsic character while am­biguity displaces authenticity, so is the city. Great cities-whose incomparably sustaining and reassuring power encloses those at work within them in the peace of a fortress and lifts from them, with the view of the horizon, awareness of the ever­ vigilant elemental forces-are seen to be breached at all points by the invading countryside. Not by the landscape, but by what in untrammelled nature is most bitter : ploughed land, highways, night sky that the veil of vibrant redness no longer conceals. The insecurity of even the busy areas puts the city dweller in the opaque and truly dreadful situation in which he must assimi­ late, along with isolated monstrosities from the open country, the abortions of urban architectonics.

1 3. Noble indifference to the spheres of wealth and poverty has quite forsaken manufactured things. Each stamps its owner, leaving him only the choice of appearing a starveling or a racketeer. For while even true luxury can be permeated by intellect and conviviality and so forgotten, the luxury goods swaggering before us now parade such brazen solidity that all the mind’s shafts break harmlessly on their surface.

14· The earliest customs of peoples seem to send us a warning that in accepting what we receive so abundantly from nature we should guard against a gesture of avarice. For we are able to make Mother Earth no gift of our own. It is therefore fitting to show respect in taking, by returning a part of all we receive before laying hands on our share. This respect is expressed in the ancient custom of the libation. Indeed, it is perhaps this im­memorial practice that has survived, transformed, in the pro­hibition on gathering forgotten ears of corn or fallen grapes, these reverting to the soil or to the ancestral dispensers of blessings. An Athenian custom forbade the picking up of crumbs at the table, since they belonged to the heroes. If society has so degenerated through necessity and greed that it can now receive the gifts of nature only rapaciously, that it snatches the fruit unripe from the trees in order to sell it most profitably, and is compelled to empty each dish in its determination to have enough, the earth will be impoverished and the land yield bad

From: Walter Benjamin, One Way Street and Other Writings, pp.54-60

*A Tour Through German Inflation was Benjamin’s original title for the studies comprising One Way Street.


About anti

Anthony Iles is currently a doctoral candidate at the School of Art & Design, Middlesex University. A founder member of the Full Unemployment Cinema. A contributing editor with Mute / Metamute since 2005. He is the author, with Josephine Berry-Slater, of the book, No Room to Move: Art and the Regenerate City (Mute Books, London 2011), contributing editor to the recent publications, Anguish Language: writing and crisis (Archive Books, Berlin, 2015), and Look at Hazards, Look at Losses (Mute/Kuda, 2017) and a contributor to Brave New Work: A Reader on Harun Farocki’s Film A New Product. Recent essays have been published in Mute, Radical Philosophy, Rab-Rab: Journal for Political and Formal Inquiries in Art and Logos.
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