Eichmann in Jerusalem: A Report on the Banality of Evil (Penguin Classics)
The controversial journalistic analysis of the mentality that fostered the Holocaust, from the author of The Origins of Totalitarianism
Sparking a flurry of heated debate, Hannah Arendt’s authoritative and stunning report on the trial of German Nazi leader Adolf Eichmann first appeared as a series of articles in The New Yorker in 1963. This revised edition includes material that came to light after the trial, as well as Arendt’s postscript directly addressing the controversy that arose over her account. A major journalistic triumph by an intellectual of singular influence, Eichmann in Jerusalem is as shocking as it is informative—an unflinching look at one of the most unsettling (and unsettled) issues of the twentieth century.
Sparking a flurry of heated debate, Hannah Arendt’s authoritative and stunning report on the trial of German Nazi leader Adolf Eichmann first appeared as a series of articles in The New Yorker in 1963. This revised edition includes material that came to light after the trial, as well as Arendt’s postscript directly addressing the controversy that arose over her account. A major journalistic triumph by an intellectual of singular influence, Eichmann in Jerusalem is as shocking as it is informative—an unflinching look at one of the most unsettling (and unsettled) issues of the twentieth century.
BUY THE BOOK
Community Reviews
I can't tell you if the things said in this book are entirely true, but the thesis of this book is too illuminating to ignore: that being, all that is required for evil to succeed is to ignore it.
Let's start with the more eye-opening (and questionable) details of the book: that the Final Solution wasn't equally executed across all regions. At least, this was most surprising to me. Knowing that the Italians thought the Final Solution was dumb and plain ignored it, and the Bulgarians(?) just straight immoral, helped me to understand Arendt's point, that our acceptance of evil doesn't concern our humanity necessarily and is more a consequence of our disposition.
We consider humanity to be something passionately felt, something that irradiates through us like warmth, when, in reality, it's something that has to understood and taught. Consequently, one can be taught to ignore one's humanity, to see other people as merely means to move forward in one's career and to make money.
And so, Eichmann, the unexceptional employee, treated his victims with absolute indifference all so he could receive his salary and regular promotions.
It's a controversial take, and I've met people who view Arendt in an odd way as a result, but regardless of what I think (I do think the thesis has a lot of solid grounding) the thesis is far too interesting to ignore. In theory, Eichmann did not think; he did not consider; he did not even try to understand just what it is he was doing; he just did, because the proper structure was set in place to reward him and hide him from seriously doubting what he was doing (for, if I recall what Arendt discussed correctly, the party was intelligent enough to evaluate who was capable of stomaching was; which sounds like an operation of great cunning until you realize every political party operates this way).
Again, I'm not sure what Arendt exaggerates and which of her data is unreliable - she herself is an emotional observer - but the ideas of the book are too hard to ignore, while we are in the process of forging our own history.
O Germany, Pale Mother!
Let others speak of her shame,
I speak of my own.
O Germany, pale mother!
How soiled you are
As you sit among the peoples.
You flaunt yourself
Among the besmirched.
The poorest of your sons
Lies struck down.
When his hunger was great.
Your other sons
Raised their hands against him.
This is notorious.
With their hands thus raised,
Raised against their brother,
They march insolently around you
And laugh in your face.
This is well known.
In your house
Lies are roared aloud.
But the truth
Must be silent.
Is it so?
Why do the oppressors praise you everywhere,
The oppressed accuse you?
The plundered
Point to you with their fingers, but
The plunderer praises the system
That was invented in your house!
Whereupon everyone sees you
Hiding the hem of your mantle which is bloody
With the blood
Of your best sons.
Hearing the harangues which echo from your house,
men laugh.
But whoever sees you reaches for a knife
As at the approach of a robber.
O Germany, pale mother!
How have your sons arrayed you
That you sit among the peoples
A thing of scorn and fear!
Bertolt Brecht
Let others speak of her shame,
I speak of my own.
O Germany, pale mother!
How soiled you are
As you sit among the peoples.
You flaunt yourself
Among the besmirched.
The poorest of your sons
Lies struck down.
When his hunger was great.
Your other sons
Raised their hands against him.
This is notorious.
With their hands thus raised,
Raised against their brother,
They march insolently around you
And laugh in your face.
This is well known.
In your house
Lies are roared aloud.
But the truth
Must be silent.
Is it so?
Why do the oppressors praise you everywhere,
The oppressed accuse you?
The plundered
Point to you with their fingers, but
The plunderer praises the system
That was invented in your house!
Whereupon everyone sees you
Hiding the hem of your mantle which is bloody
With the blood
Of your best sons.
Hearing the harangues which echo from your house,
men laugh.
But whoever sees you reaches for a knife
As at the approach of a robber.
O Germany, pale mother!
How have your sons arrayed you
That you sit among the peoples
A thing of scorn and fear!
Bertolt Brecht
See why thousands of readers are using Bookclubs to stay connected.