How could so many people support Hitler? - Joseph Lacey

Prevodilac: Milenka Okuka Lektor: Milena Petrovic

In Jerusalem, on April 11th, 1961,

U Jerusalimu, 11. aprila 1961,

Adolf Eichmann stood trial for crimes against humanity.

Adolf Ajhman je izveden pred sud zbog zločina protiv čovečnosti.

Eichmann had been a Nazi official tasked with organizing the transport

Ajhman je bio nacistički zvaničnik čiji je zadatak bio organizovanje transporta

of over 1.5 million European Jews to ghettos and concentration camps.

za preko 1,5 miliona evropskih Jevreja u getoe i koncentracione logore.

He was popularly described as an evil mastermind

U narodu je opisivan kao zli genijalac

who orchestrated atrocities from a cushy German office,

koji je upravljao zverstvima iz udobne kancelarije u Nemačkoj,

and many were eager to see the so-called “desk murderer” tried for his crimes.

i mnogi su jedva čekali da vide suđenje za zločine tzv. „kancelarijskom ubici”.

But the squeamish man who took the stand seemed more like a dull bureaucrat

Bolećivi pak čovek na optuženičkoj klupi više je ličio na dosadnog birokratu

than a sadistic killer.

nego na sadističkog ubicu.

The disparity between Eichmann’s nature and his actions

Raskorak između Ajhamnove prirode i njegovih postupaka

was unsettling for many viewers,

je bio užasavajući za mnoge gledaoce,

but for philosopher Hannah Arendt,

ali je kod filozofkinje Hane Arent,

this contradiction inspired a disturbing revelation.

ova kontradikcija inspirisala uznemirujuće otkrovenje.

Arendt was a German Jew who fled her homeland in 1933

Arent je bila nemačka Jevrejka koja je pobegla iz domovine 1933.

after being briefly imprisoned by the German secret police.

nakon što je nakratko bila uhapšena od strane nemačke tajne policije.

As a refugee in France and then the United States,

Kao izbeglica u Francuskoj, a potom u SAD-u,

she dedicated herself to understanding how the Nazi regime came to power,

posvetila je život razumevanju toga kako je nacistički režim došao na vlast,

and more specifically, how it inspired so many atrocities.

tačnije, kako je inspirisao tolika zverstva.

A common opinion at the time was that the Third Reich was a historical oddity;

Uvreženo stanovište u to vreme je bilo da je Treći rajh bio istorijska anomalija;

a perfect storm of uniquely evil leaders

savršen spoj izuzetno zlih vođa

supported by German citizens looking for revenge

koje su podržavali nemački građani željni osvete

after their defeat in World War I.

nakon poraza u Prvom svetskom ratu.

But Arendt believed the true conditions behind this unprecedented rise

Arent je pak verovala da istinski uslovi iza nezapamćenog uspona totalitarizma

of totalitarianism weren’t specific to Germany.

nisu bili specifični za Nemačku.

Throughout the 1950s, Arendt developed a theory of the human condition

Tokom 1950-ih, Arent je razvila teoriju o ljudskom stanju

that divided life into three facets:

koja je delila život u tri ogranka:

labor— in which we satisfy our material needs and desires;

rad - unutar koga zadovoljavamo naše materijalne potrebe i želje;

work— in which we build the world’s physical and cultural infrastructure;

stvaranje - unutar koga gradimo fizičku i kulturnu infrastrukturu sveta;

and action— in which we publicly articulate our values

i akcija - unutar koje javno artikulišemo naše vrednosti

to collectively shape the world around us.

kako bismo kolektivno oblikovali svet koji nas okružuje.

It was this last facet, the life of action,

Treći ogranak, aktivni život,

that Arendt believed was under attack,

Arent je smatrala da je bio ugrožen,

both in Germany and many other industrialized societies.

kako u Nemačkoj tako i u mnogim drugim industrijskim društvima.

She saw modernity as an age ruled by labor,

Videla je modernost kao doba kojim upravlja rad,

where individuals mainly appear in the social world

gde se pojedinci uglavnom pojavljuju u društvenom svetu

to produce and consume goods and services

kako bi proizveli i konzumirali dobra i usluge,

rather than share ideas and shape communities.

a ne kako bi delili ideje i oblikovali zajednice.

Arendt believed this had fostered societies and ideologies

Arent je smatrala da je ovo podstaklo društva i ideologije

where individuals were seen only for their economic value,

u kojima su pojedinci cenjeni samo zbog ekonomske vrednosti,

rather than their moral and political capacities.

a ne zbog svojih moralnih i političkih sposobnosti.

She believed this isolated people from their neighbors and their sense of self.

Verovala je da su time ljudi izolovani od svojih komšija i osećaja sebe.

And in her 1951 book, “The Origins of Totalitarianism,”

A u njenoj knjizi iz 1951, „Izvori totalitarizma”,

Arendt argued these conditions provided fertile ground for totalitarian regimes,

Arent je tvrdila da su ovi uslovi pružili plodno tle za totalitarne režime,

which use fear and violence to increase isolation

koji su koristili strah i nasilje da uvećaju izolaciju

and make it dangerous to publicly engage as freethinking political agents.

i učine opasnim javni angažman slobodnomislećih političkih pojedinaca.

In this lonely state, participating in the regime

U ovom usamljenom stanju, učestvovanje unutar režima

becomes the only way to recover a sense of identity and community.

postaje jedini način za vraćanje osećaja identiteta i zajedništva.

Arendt believed it was this kind of environment

Arent je verovala da je u ovakvom okruženju

where Eichmann committed his crimes.

Ajhman počinio svoje zločine.

Most people expected the Jewish German philosopher

Mnogi su očekivali da će jevrejska filozofkinja iz Nemačke

to judge the ex-Nazi harshly.

imati strog sud o bivšem nacisti.

But while she condemned his monstrous actions,

Međutim, iako je osudila njegova užasna dela,

Arendt saw no evidence that Eichmann himself was uniquely evil.

Arent nije pronašla dokaze da je sam Ajhman bio izuzetno zao.

She saw him as a distinctly ordinary man who considered diligent obedience

Videla ga je kao prilično običnog čoveka koji je smatrao strogu lojalnost

the highest form of civic duty.

najvećim oblikom službene dužnosti.

And for Arendt, it was exactly this ordinariness that was most terrifying.

A za Arent, upravo je ova običnost bila najstrašnija.

Her point wasn't just that anyone could do what Eichmann did,

Njen zaključak nije samo bio da svako može da uradi isto što i Ajhman,

but that his story suggested ordinary people

već da njegova priča nagoveštava da obični ljudi

could willingly accept their societal role—

mogu voljno da prihvate svoje društvene uloge—

even when it contributed to genocide.

čak i kada one doprinose genocidu.

Arendt called this phenomenon “the banality of evil,”

Arent je nazvala ovu pojavu „banalnost zla”,

and warned that it can emerge whenever society inhibits our ability to think;

i upozorila je da može da nastane kad god društvo uguši našu moć mišljenja;

or more specifically, to question our beliefs and actions

tačnije, preispitivanja naših ubeđenja i postupaka

in a self-reflective internal dialogue.

u samorefleksivnom unutrašnjem dijalogu.

Arendt believed this kind of thinking is the only way to confront moral problems,

Verovala je da je ovaj vid mišljenja

jedini način suprotstavljanja moralnim problemima,

and that our responsibility to self-reflect is especially important

i da je naročito važna naša odgovornost da budemo samorefleksivni

when independent thought is threatened.

onda kada je nezavisna misao u opasnosti.

She acknowledged that critical thinking in oppressive spaces

Primetila je da je kritičko razmišljanje u opresivnim prostorima

is a defiant act that requires personal courage.

čin otpora koji zahteva ličnu hrabrost.

But it must be done regardless,

Bez obzira na to pak, mora biti praktikovano

which is why Arendt still held Eichmann accountable.

zbog čega je Arent i dalje smatrala Ajhmana odgovornim.

This thread runs throughout Arendt's work,

Ova nit prožima Arentino stvaralaštvo,

where she continually insisted that thinking was our greatest weapon

gde je konstantno insistirala da je razmišljanje naše najjače oružje

against the threats of modernity.

protiv pretnji modernosti.

Namely, a relentless drive for economic and technological development

Odnosno, nemilosrdnog poriva za ekonomskim i tehnološkim razvojem

which would increase social alienation and inhibit human freedom.

koji bi uvećao društvenu otuđenost i ugušio ljudske slobode.

To foster this essential value,

Kako bismo gajili ovu ključnu vrednost,

Arendt believed we need to create formal and informal forums

Arent je verovala da moramo stvarati formalne i neformalne forume

that allowed for open conversations about shaping our collective future.

koji omogućuju otvorene razgovore o oblikovanju naše zajedničke budućnosti.

These might include townhall meetings, self-governing workplaces,

Oni uključuju sastajanja gradskih veća, radničko samoupravljanje

or student unions.

ili studentske sindikate.

But whatever shape they take,

Međutim, u kom god obliku bili,

what’s most important to Arendt is that they value open dialogue

za Arent je najvažnije da cene otvoreni dijalog

and critical self-reflection.

i kritičku samorefleksiju.