Aura
The unique, distanced presence of the work of art. Mechanical reproduction dissolves it, freeing art from ritual and handing it to politics.
The Twentieth Century to Today · 1892 – 1940
本雅明 · Walter Bendix Schönflies Benjamin
Art in the age of mechanical reproduction, the fading aura, the flâneur of the arcades, brushing history against the grain: critic, translator and untimely thinker, who took his own life in flight.
There is no document of civilisation which is not at the same time a document of barbarism.
Source: Theses on the Philosophy of History, VII
Benjamin was born in Berlin to a wealthy Jewish antiques dealer, studied philosophy at Freiburg and Berlin, was active in the youth movement, feigned illness to avoid the war, and took his doctorate at Bern on the concept of art criticism in German Romanticism. His habilitation thesis, The Origin of German Tragic Drama, was rejected by Frankfurt in 1925, ending any academic career; he lived thereafter, always poor, on journalism and radio work and on translating Proust and Baudelaire.
On Capri in 1924 he met the Latvian communist Asja Lacis and turned toward Marxism, while through his friend Scholem he kept up his interest in Jewish theology and mysticism; the tension between the two runs through everything he wrote. One-Way Street rendered the modern city in fragments and aphorisms, and from 1927 he began the never-finished Arcades Project, reconstructing nineteenth-century Paris from quotations and commentary, reading the arcades, department stores, flâneurs, gamblers and collectors as ciphers of the capitalist dream.
In 1933 he went into exile in Paris, writing for the Frankfurt Institute for Social Research and arguing by letter with Adorno and Brecht. The Work of Art in the Age of Mechanical Reproduction (1936) argued that photography and film destroy the artwork's 'aura', its unique presence in time and space, a loss that is also a liberation: fascism aestheticises politics, and communism should politicise art. His essays on Baudelaire, Kafka, Proust, the storyteller and the task of the translator became classics of twentieth-century criticism.
When German troops entered Paris in 1940 he fled south and at Lourdes wrote his last text, the Theses on the Philosophy of History: the angel of history is blown backward into the future by the storm called progress while the wreckage before him piles higher; historical materialism must 'brush history against the grain', and every present is a narrow gate through which the Messiah might enter. In September he crossed the Pyrenees with a small group of refugees to the Spanish border town of Portbou, was told they would be sent back, and that night took a fatal dose of morphine. The border reopened the next day. The manuscript in the briefcase he carried has never been found.
The unique, distanced presence of the work of art. Mechanical reproduction dissolves it, freeing art from ritual and handing it to politics.
Past and present meet in a single image as a constellation; history is not a continuous narrative but a flash that can be recognised in an instant.
There is no document of civilisation that is not also a document of barbarism. The historical materialist sides with the oppressed against the tradition of the victors.
The idler in the arcades and the crowd is the observer of modernity, and the last free figure before absorption into the world of commodities.
Translation does not convey meaning but lets the original go on living in another language, pointing toward a 'pure language' that all languages tend toward.
In the mid-1920s he read Lukács and Marx and turned commodity fetishism into a lens for nineteenth-century Paris, yet never gave up the theological dimension.
His notion of the 'monad' comes from Leibniz: a genuine historical object, like a monad, compresses the whole age within itself.
Adorno, eleven years younger, was his harshest reader; refereeing for the Institute he pressed him to cut the 'undialectical' passages between theology and Marxism, and their letters are the inner history of critical theory.
Benjamin, eleven years older, was his 'teacher'; from him he learned constellational writing and attention to minute things, and after Benjamin's death he edited his collected works.