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Illuminations: Essays and Reflections

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Walter Benjamin is easily one of the great German prose writers of our century, despite being almost impossible to classify. His subject matter is frequently literary, but he always transcends his subject matter to touch upon issues in philosophy, art, history, Marxism, and Western culture, illuminating (no pun intended) all he discusses. His essays on Proust and Kafka are priceless, and his essays on "The Work of Art in the Age of Mechanical Reproduction" and the theses on the philsophy of history, are classic.

But the best reason to read Benjamin is his prose. There are images in his essays on Proust and Kafka that are as superb as anything in Proust and Kafka. That is saying a lot, but it is true. As a philosopher, I value his example which proves that one can write meaningfully on philosophical topics, and yet write well. This collection of his essays, ILLUMINATIONS, is preferable to the second collection to appear in English, REFLECTIONS, though that one is also worth the time and effort.

Benjamin is one of the few 20th century philosophers who can convey profound thoughts in language that isn't at all opaque. His sentences are always perfectly clear - no pretentious literary or Marxist jargon (thank God). The only thing that makes it slow reading is that you always want to stop, put the book down, and think about what he's just said.

For example, a passage from his essay on Kafka:

'The definition of it which Kafka has given applies to the sons more than to anyone else: "Original sin, the old injustice committed by man, consists in the complaint that he has been the victim of an injustice, the victim of original sin." But who is accused of this inherited sin - the sin of having produced an heir - if not the father by the son? Accordingly the son would be the sinner. But one must not conclude from Kafka's definition that the accusation is sinful because it is false. Nowhere does Kafka say that it is made wrongfully. A never-ending process is at work here, and no cause can appear in a worse light than the one for which the father enlists the aid of these officials and court offices . . . '

This is not opacity for the sake of being opaque; he is trying to get at something incredibly complex, something that (unlike most literary criticism) actually helps you appreciate Kafka and understand him a little better. Benjamin doesn't peel away layers of an onion to arrive at a single shining insight; he presents a simple idea, expands on it a little, and lets you put on the layers of complexity yourself. Read these essays carefully, and it will be obvious why entire schools of thought have sprung up around single paragraphs, why people have devoted their lives to figuring out the ramifications of a single sentence . . .

Benjamin accomplishes something rare: in writing about art, he succeeds in telling us something about life in modern times. And his insights never seem forced; they flow naturally from what he is discussing. For example, his essay on Leskov, "This process of assimilation, which takes place in depth, requires a state of relaxation that is becoming rarer and rarer. If sleep is the apogee of physical relaxation, boredom is the apogee of mental relaxation. Boredom is the dream bird that hatches the egg of experience. A rustling in the leaves drives him away. His nesting places - the activies that are intimately associated with boredom - are already extinct in the cities and are declining in the country as well. With this the gift for listening is lost and the comminity of listeners disappears. For storytelling is always the art of repeated stories, and this art is lost when the stories are no longer retained."

A simple little paragraph on storytelling, but soon you start thinking about how the art of writing has changed since Benjamin's time, and what effect television and the movies have had on the way we live, on "boredom" and mental relaxation . . . anyway, I'm probably starting to get pretentious which Benjamin, thankfully, never does.

Above all this entire collection is filled with something increasingly rare nowadays, a genuine love of books. Forget all the Marxist stuff in other reviews, all Benjamin is really doing, finally, is talking about some books that he likes. That he succeeds in doing much more is a testament to his brilliance.

This is the only theoretical text that I have read, with pleasure, in recent memory. Given the conventional prolixity, obfuscation, and circumlocution of contemporary academic prose in the humanities, the fact that you can read Benjamin with pleasure marks him as outstanding.

Benjamin's project was itself outstanding. He aimed at a synthesis of Marxism, mysticism, German romanticism--in a sense, theology, materialist philosophy, and poetry. His critical approaches and thinking embodies the characteristics he praises in literary texts; Benjamin thinks poetically.

This eclectic collection of material, emphasizing Benjamin's later (and more Marxist) ideas, is not unlike a sampler of related but different confections. It's mistaken to think of Benjamin's various intellectual leanings as discrete ideologies or outright contradictions; instead, to borrow from Wittgenstein, consider his ideas to be different members of a family that resemble one another and are clearly related but live different lives in different contexts.

Benjamin's essay "Unpacking my Library," for example, looks on the surface like a confession of self-indulgence, but (in my opinion) deals in a clever and powerful way with the ways in which we inherit, buy, trade, classify, and value our heritage and cultures. This is truly fascinating material!

I have nothing to add to the reviews below except to note for scholarly interest that the essay 'The Work of Art in the Age of Mechanical Reproduction' included in this collection is not Benjamin's final version. (Neither is this title a good translation of the German: 'Das Kunstwerk im Zeitalter seiner technischen Reproduzierbarkeit'. Zohn's translation in the selected writings is better: 'The Work of Art in the Age of its Technological Reproducibility'.) The text in this collection is the 1935 manuscript, as originally published in 1936; the text collected in the Selected Writings, Vol. 4 is the final 1939 version that, as far as I can tell, was not published in Benjamin's lifetime. The difference between the two texts is slight, consisting mainly of some additional sentences here and there and some changed words. At least one of these revisions is, I hypothesize, the result of Adorno's criticisms of his letter to Benjamin of 18 Mar 1936.

Otherwise, for most purposes, this is the best collection of Benjamin's essays available for an introduction to his thought. This volume collects some of the best of his essays that are otherwise spread throughout the selected writings published by the Harvard U.P.

I picked up this book primarily for the purpose of reading Benjamin's critically acclaimed essay "The Work of Art in the Age of Mechanical Reproduction", as well as for his darkly poetic - and even apocalyptic - "Theses on the Philosophy of History". These essays are among Benjamin's most highly esteemed and are the last two selections in the book; regardless of whether you start with them or with the first essay, "Unpacking My Library: A Talk about Book Collecting", you are likely to be drawn into Benjamin's literary world quite quickly.

In many ways, Benjamin's writing style is quite unassuming; reading even his most profound insights is like reading a letter from an old friend. His writing comes in layers; one must make time to savor his presence. This book covers a range of subjects, from critical literary essays (the aforementioned "Unpacking My Library", as well as essays on Kafka, Baudelaire and Proust), to more hermeneutical reflections ("The Task of the Translator"), to straight up philosophy/theory ("The Work of Art in the Age of Mechanical Reproduction" and "Theses on the Philosophy of History").

The 51 page introduction by Hannah Arendt is absolutely fantastic. It does not simply provide an overview of Benjamin's life, but sets that life within the culture of early 20th century Germany, focusing especially on the time between the two World Wars. She notes the influences of Zionism and Communism (and Marxism) on Benjamin's thought, as well as the broader cultural influence of a quasi-secularized Judaism in a culture where non-baptized Jews were still kept out of university teaching posts. Her introduction, like Benjamin's own writing, contains deep touches of the intimately personal (she selected the various essays that make up this volume).

In many ways, Benjamin was a deeply religious thinker. A friend of Gershom Scholem's (the founder of the modern-day study of Jewish mysticism), Benjamin and Scholem corresponded for a number of years. Although this particular volume pays little attention to his religious thought, "Theses on the Philosophy of History" (the final selection in the book which, in light of Benjamin's suicide, gives Illuminations a bit of a haunting finale), witnesses to Benjamin's poetic-religious insights:

"The soothsayers who found out from time what it had in store certainly did not experience time as either homogenous or empty. Anyone who keeps this in mind will perhaps get an idea of how past times were experienced in remembrance - namely, in just the same way. We know how the Jews were prohibited from investigating the future. This stripped the future of its magic, to which all those succumb who turn to the soothsayers for enlightenment. This does not imply, however, that for the Jews the future turned into homogenous, empty time. For every second of time was the strait gate through which the Messiah might enter."

Highly recommended.

In 1940 Walter Benjamin committed suicide at the Franco-Spanish border fearing that he would be unable to escape the grasp of Hitler's regime. He left behind perhaps one of the finest collections of literary theory of his era, complete with lucidly brilliant essays on Kafka, Proust, Baudelaire, and general Marxist theory.

In this wholly excellent collection of essays, a remarkable introduction to Benjamin's life and work is provided by the late philosopher Hannah Arendt, who overviews his political formations and literary output. It's a model form of critical essay writing.

Perhaps the most famous essay in this collection is Benjamin's `The Task of the Translator,' widely regarded as one of the most important and thoughtful contributions to the field.

"No poem is intended for the reader, no picture for the beholder, no sympathy for the listener."

He argues that translation is a mode, and that the translatability of the work is the primary concern in the process.

Also included is an analysis of the philosophy of history.

Walter Benjamin put everything he knew into everything he wrote. It all resonates. This makes for challenging reading - at times, it seems like what he is saying is simply too much at a tilt with everything one thinks one knows to seem comprehensible. Then, suddenly, one tilts, and the extraordinary reach, eloquence and power of this man's reading hits home. Benjamin is difficult in the only legitimate way - because what he is trying to say can be said no other way.

Benjamin, unlike other contemporary philosophers, offers jargon-less, clear, yet profound commentary on contemporary society (and art in particular). The reading isn't painful and difficult to get through. The only reason it took me 3 days to get through 25 pages was because I had to put the book down and soak up his thoughts and weave them in with my own.

The essay I was most fascinated with was the last one in the book, "The Work of Art in the Age of Mechanical Reproduction." Therein he examines how mass reproduction has affected contemporary art. He not only looks at the effects on the production of art, but also at how art is now received by the masses. For example, Benjamin writes, "Mechanical reproduction of art changes the reaction of the masses toward art...A painting has always had an excellent chance to be viewed by one person or by a few. The simultaneous contemplation of paintings by a large public, such as developed in the nineteenth century, is an early symptom of the crisis of painting, a crisis which was by no means occasioned exclusively by photography but rather in a relatively independent manner by the appeal of art works to the masses. Painting simply is in no position to present an object for simultaneous collective experience, as it was possible for architecture... " (234).

He raises questions of what is authenticity? How has art become absorbed? How has art evolved to fit the means of mechanical reproduction that are so pervasive?

All in all, I would highly recommend this book. It is intriguing for art-enthusiasts and non-art-enthusiasts alike.

For Walter Benjamin, the defining characteristic of modernity was mass assembly and production of commodities, concomitant with this transformation of production is the destruction of tradition and the mode of experience which depends upon that tradition. While the destruction of tradition means the destruction of authenticity, of the originary, in that it also collapses the distance between art and the masses it makes possible the liberation which capitalism both obscures and opposes. Benjamin believes that with the destruction of tradition, libratory potentialities are nonetheless created. The process of the destruction of aura through mass reproduction brings about the "destruction of traditional modes of experience through shock," in response new forms of experience are created which attempt to cope with that shock.

Allegoresis and collection are the twin foci around which the elliptical writings of Walter Benjamin orbit. The former, as a mode of criticism, transforms the latter practice into a version of materialist historicism. Instead of constructing further barriers between his own practice and the practices of the historical moment he would transcend, Benjamin embraces the underside of his own theories in "The Work of Art in the Age of Mechanical Reproduction." There he proclaims the disintegration of the aura and champions the revolutionary potential which is thus released. It will be of use therefore, to look at some of his other references to the aura. It's as though Benjamin takes more seriously than Marx the notion that capitalism contains its own subversion--the path to subversion is not to resist and revolt, but to accede and accelerate...

The translation by Harry Zohn must be acknowledged as a masterpiece. Fitting in a work that contains Benjamin's essay "The task of the translator", I wonder if our author wrote in German as beautifully as has been rendered into English. If so Walter Benjamin must be counted as a great literary mind besides one of the finest intellectuals. The introduction by Hanna Arendt crowns the jewel of a book that speaks to everyman and for all times.