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Arendt on Arendt: Reflecting on the Meaning of the Eichmann Controversy Audrey P

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Arendt on Arendt: Reflecting on the Meaning of the Eichmann Controversy Audrey P Claremont Colleges Scholarship @ Claremont Pomona Senior Theses Pomona Student Scholarship 2015 Arendt on Arendt: Reflecting on the Meaning of the Eichmann Controversy Audrey P. Jaquiss Pomona College Recommended Citation Jaquiss, Audrey P., "Arendt on Arendt: Reflecting on the Meaning of the Eichmann Controversy" (2015). Pomona Senior Theses. Paper 135. http://scholarship.claremont.edu/pomona_theses/135 This Open Access Senior Thesis is brought to you for free and open access by the Pomona Student Scholarship at Scholarship @ Claremont. It has been accepted for inclusion in Pomona Senior Theses by an authorized administrator of Scholarship @ Claremont. For more information, please contact [email protected]. The Eichmann Controversy: The American Jewish Response to Hannah Arendt’s Eichmann in Jerusalem A thesis submitted in partial fulfillment of the requirements for the degree of Bachelor of Arts at Pomona College Department of History By Audrey Jaquiss April 17, 2015 Acknowledgements A writer is nothing without her readers. I would like to thank Professor Pey-Yi Chu for her endless support, brilliant mind and challenging pedagogy. This thesis would not be possible without her immense capacity for both kindness and wisdom. I would also like to thank Professor John Seery for his inspiring conversation and for all the laughter he shared with me along the way. This thesis would not be possible without the curiosity and ceaseless joy he has helped me find in my work. 2 Table of Contents Acknowledgements………………………………………………………………………..2 Introduction………………………………………………………………………………..5 1. Building a Memory Through Controversy……………………………………………25 1. The Stakes of a Memory ……………………………………………………...33 2. The Banality of Evil…………………………………………………...............41 3. The Sacred Memory of the Victim……………………………………………55 2. Negotiating an Identity Through Memory …………………………………………...64 1. The Author and Her Story……………………………………………….…….69 2. Self-Hatred and Self-Making…………………………………………….……75 3. A Pariah Among Pariahs ………………………………………………….…..84 3. Arendt on Arendt: Reflecting on the Meaning of a Public Controversy……………90 1. Arendt on Acting and Speaking in the Public World ……………………….94 2. Arendt and her Reluctance to Engage ………………………………………99 3. A Conversation that Opens the Door ………………………………………108 Conclusion: Negotiating the Controversy Through History ….......................................113 Works Cited…………………………………………………………………………….124 3 There are no dangerous thoughts, thinking itself is dangerous—Hannah Arendt 4 Introduction The controversy touched off by Hannah Arendt’s Eichmann In Jerusalem: A Report on the Banality of Evil did not take long to become vicious. Published initially as a five-part series1 in The New Yorker and subsequently as a book in 1963, Eichmann in Jerusalem almost immediately provoked outrage amongst American Jews. By the end of March 1963 the uproar was palpable, and many of Arendt’s friends wrote to her while she was vacationing in Europe to warn her of the storm brewing in America. As human rights activist Henry Schwarzschild put it in a March 29 letter to Arendt, “the entire Jewish community is up in arms.”2 The controversy, however, was both acrimonious and long-lasting. Even in 1966, the debate was far from over. In fact, the debate seemed only to have escalated over the course of three years. A man from Oregon named S. N. Karchmer, for example, wrote to Arendt in January 1966 to plead with her “to cease these frightening polemics.”3 Dismayed by the vicious tone of the debate, Karchmer begged Arendt “to stop this public controversy…out of respect for the memory of the millions of innocent Jewish dead, victims of the horrible purge years.”4 Unfortunately for Karchmer the debate did not end there, and, in any case, Arendt did not have the power to stop it. The controversy had a life of its own, outside of the terms established by Arendt in Eichmann in Jerusalem. 1 The five-part series began on February 16, 1963, and ended on March 16, 1963. 2 Henry Schwarzchild to Hannah Arendt, 19 March 1963. The Hannah Arendt Papers, Library of Congress. 3 S. N. Karchmer to Hannah Arendt, 28 January 1963. The Hannah Arendt Papers, Library of Congress. 4 Ibid. 5 Arendt’s report covered the 1961 trial of the infamous Nazi, Adolf Eichmann, for his role in the “Final Solution.” The topic was emotional in itself, but Hannah Arendt’s coverage not only opened up raw wounds, but also probed these wounds with hard questions. Arendt forced her readers to confront the possibility that Eichmann, the murderer of the Jews, was not a sadistic monster but rather a banal, “terrifyingly normal” 5 man. Moreover, in reporting on a trial about Nazi deeds, Arendt ventured to examine the behavior of the Jews during the Holocaust as well. Arendt was most controversial when she discussed the behavior of Jewish council leaders during the Nazi war on the Jews. As she put it in Eichmann in Jerusalem, “wherever Jews lived [during the Holocaust], there were recognized Jewish leaders, and this leadership, almost without exception, cooperated in one way or another, for one reason or another, with the Nazis.”6 Although the report covered a landmark trial of international importance, the public reacted more strongly to the report than to the trial itself. The report helped provoke questions that went beyond merely Eichmann’s role in the catastrophe, although Arendt was adamant that the scope of her report was limited to topics mentioned during the trial. To be sure, questions and topics abounded, and the controversy grew into a conversation more important and bigger than Adolf Eichmann. The National Jewish Post & Opinion, for example, noted in March 1963 that “there will be a furor raised by the series of five extensive articles by Hannah Arendt on the Eichmann trial,” but the Post also remarked that the “consternation” about her report “could leave a more lasting impression on the Jews of the United States and the world than either his apprehension or the testimony in the Israeli court.”7 It was not simply the trial of Adolf 5 Hannah Arendt, Eichmann in Jerusalem: A Report on the Banality of Evil (New York: Penguin Books, 2006), 76. 6 Ibid., 125. 7 “Who Sent the Jews to the Camps?” The National Jewish Post & Opinion, March 8, 1963. The Hannah Arendt Papers, Library of Congress. 6 Eichmann that mattered, for it was Arendt’s retelling of it that was the crucial concern. Even in the spring of 1964, people recognized the controversy’s, as opposed to the trial’s, importance. Writer Harris Dienstfrey, for example, wrote to Arendt telling her about his idea for “a book that would examine the response to Eichmann in Jerusalem.”8 Although this book in particular never came to fruition, the conversation, distinct from the coverage about Adolf Eichmann, swirled into the center of attention. And yet, roughly fifty years later after the publication of Eichmann in Jerusalem, a book9 entirely devoted to understanding the American Jewish reactions to Arendt’s work has not been written. This is not to deny the fact that there is an enormous amount of scholarship that addresses and analyzes the controversy for its bearing on Arendt’s legacy and on Jewish history. Those scholars who do address the controversy most often embed their understanding of the debate within larger arguments about Arendt’s work or the history of the Holocaust. There is much less scholarship—with a few notable exception—that focuses primarily on the response to the event as a subject of inquiry in and of itself. This study thus hopes to explore Eichmann in Jerusalem and its response in America, extracting the controversy as a subject deserving attention in its own right. This is not to ignore the relevance of previous scholarship on Arendt’s theories or the Holocaust to a story of the controversy. On the contrary, this study hopes to engage those larger studies as context in order to shed light on the meaning of the controversy. Scholarship on Arendt is, unsurprisingly, quite vast, but its history has been colored and informed by a few crucial events. The first critiques of Eichmann in Jerusalem were primarily 8 Harris Dienstfrey to Hannah Arendt, 14 April 1964. The Hannah Arendt Papers, Library of Congress. 9 This is not to ignore the fact that there are some articles and chapters of books entirely devoted to the controversy. See Anson Rabinbach, “Eichmann in New York: The New York Intellectuals and the Hannah Arendt Controversy,” October 108 (April 1, 2004): 97–111. 7 those embroiled in the controversy it provoked. This first stage of scholarly reaction will be a significant bulk of the primary source material for this project. As the distance grew from the event itself, scholarship moved the conversation away from the original debates of the 1960s. A year before Arendt’s death in 1975, Margaret Canovan wrote Hannah Arendt: A Reinterpretation of Her Political Thought (1974),10 the first “book-length introduction to Arendt’s political thought.”11 In her book, Canovan argued “responses to the most dramatic events of her time lie at the very centre of Arendt’s thought,”12 insisting that Arendt’s thought must be centrally understood as “reflections on the political catastrophes of the mid-century.”13 Later, in 1982, Elisabeth Young-Bruehl’s acclaimed biography of Arendt, Hannah Arendt: For Love of the World,14 helped place her political thought within a historical and biographical context, not to mention the fact that her revelation of Arendt’s affair with Martin Heidegger restarted controversy. Young-Bruehl’s portrait of Arendt’s private life and personal involvement in the affairs of the Jewish people deepened an understanding of Arendt’s motivations and perspective. Arendt’s personal history cast Arendt’s political legacy in a different light: as a German-Jew, former-Zionist, and female political theorist, Arendt seemed to be altogether an ambiguous person, someone who could not easily fit into one category.
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