Βy: Henry A. Giroux, t r u t h o u t
By eviscerating public services and reducing them to a network of farmed-out private providers, we have begun to dismantle the fabric of the state. As for the dust and powder of individuality: it resembles nothing so much as Hobbes's war of all against all, in which life for many people has once again become solitary, poor and more than a little nasty.(1) -Tony Judt
Responding in 1940 to the unfolding catastrophes perpetrated by the rise of fascism in Germany, Walter Benjamin, a German Jewish philosopher and literary critic, wrote his now famous "Thesis on the Philosophy of History." In the ninth thesis, Benjamin comments on Paul Klee's painting "Angelus Novus." He writes:
"Angelus Novus" shows an angel looking as though he is about to move away from something he is fixedly contemplating. His eyes are staring, his mouth is open, his wings are spread. This is how one pictures the angel of history. His face is turned toward the past. Where we perceive a chain of events, he sees one single catastrophe which keeps piling wreckage upon wreckage and hurls it in front of his feet. The Angel would like to stay, awaken the dead and make whole what has been smashed. But a storm is blowing from Paradise; it has got caught in his wings with such violence that the angel can no longer close them. The storm irresistibly propels into the future to which his back is turned, while the pile of debris before him grows skyward. This storm is what we call progress.(2)
The meaning and significance of Benjamin's angel of history has been the subject of varied interpretations by philosophers, literary critics, and others.(3) Yet, it still offers us a powerful lesson about a set of historical conditions marked by a "catastrophe that keeps piling wreckage upon wreckage."(4) In this instance, catastrophe both undermined any hope of democracy in Europe and gave rise to the dark forces of a brutal authoritarianism and the industrialization of death. In the midst of such a crisis, Benjamin's angel is frozen in time, paralyzed by a storm called "progress" that pulls him into the future without being able to "awaken the dead" or mend the catastrophe at his feet.
For Benjamin, the storm of progress was a mode of modernity gone askew and a deceit that made a claim on happiness rather than the horrors of destruction, constituting a set of conditions that unleashed a barrage of unimaginable carnage and suffering in the 1930s and 1940s. The utopian belief in technologically assisted social improvement had given way to a dystopian project of mad violence that would inevitably produce the context for Benjamin to take his own life in 1940. According to Benjamin, the horrors of the past made it difficult to believe in progress as a claim on and history as a narrative of the advancement of human civilization. In fact, as Zygmunt Bauman has pointed out, the overdetermined force of history was not just at stake in Benjamin's narrative, but also the notion that "we are pulled forward by future happiness - [when] in fact, [as Benjamin noted], we are pushed from behind by the horror of destruction we keep perpetrating on the way."(5) Within this narrative, Benjamin's angel of history would be at home today And, yet, even in the darkest times, there were people brave enough to struggle for a more progressive understanding of history and a more promising democratic future, waging that the catastrophes of the past and the false claims of a history propelled by predetermined laws and order building imperatives could be prevented through a kind of memory work and politics in which such atrocities were acknowledged and condemned as part of a larger project of freedom, collective struggle and social justice.
Like the angel of history in Benjamin's rendering of Klee's painting, the American public is surrounded by another catastrophe of history visibly invisible in the horrible suffering produced by two unnecessary wars in Iraq and Afghanistan and the current economic recession exacerbating already high levels of poverty, homelessness and joblessness now spreading like a poisonous blight across the American landscape. But unlike the forces constricting Benjamin's angel, the storm that pins the wings of the current diminutive angel of history is more intense, more paralyzing in its hyper-materialistic visions and more privatizing in its definition of agency. The historical forces producing this storm and its accompanying catastrophes are incorrigibly blind to the emergence of a "pulverized, atomized society spattered with the debris of broken inter-human bonds and their eminently frail and breakable substitutes."(6) This is best exemplified in the now infamous and cruel tenets of a harsh neoliberalism stated without apology by Ronald Reagan and Margaret Thatcher in the 1980s in their mutual insistence that "government is the problem not the solution" and "there is no such thing as society."
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