Philosophers · 哲學家 · The 1900s to Today
Walter Benjamin 班雅明 · Walter Bendix Schönflies Benjamin
A critic without a post who wrote about toys, arcades, photographs, and storytellers, named what a work of art loses when it is copied, and died on the Spanish border fleeing the Nazis.
一位沒有職位的批評家;他寫玩具、拱廊街、照片與說故事的人,為「藝術作品被複製時失去的東西」取了名字,並且在逃離納粹的途中死於西班牙邊境。
- Born 出生
- July 15, 1892, Berlin, into a wealthy Jewish family
- Died 去世
- September 26, 1940, Portbou, Spain, by his own hand
- Education 學歷
- Doctorate at Bern, 1919. His second thesis was withdrawn at Frankfurt in 1925
- Post 職位
- None. He lived by reviews, radio talks, and a small stipend
- Main works 主要著作
- One-Way Street (1928), “The Work of Art in the Age of Mechanical Reproduction” (1936), the unfinished Arcades Project
- Friends 友人
- Gershom Scholem, Theodor Adorno, Bertolt Brecht, Hannah Arendt
中文翻譯Every paragraph has a Chinese translation. Tap 中譯▾ under a paragraph to open that one, or use Show Chinese · 顯示中譯 at the top to open them all. 每一段都有中譯:點段落下方的「中譯」只開那一段,或按上方的「顯示中譯」一次全部打開。
Life · 生平
A life in three scenes 三幕人生
A Berlin childhood 柏林的童年
Walter Benjamin was born in Berlin in 1892, the eldest child of a prosperous Jewish family. His father dealt in antiques and art. He later wrote a book of short pieces about his childhood in which the telephone in the hallway, a sewing box, and the corners of the apartment are described with the attention that other writers give to great events. The habit of finding large meanings in small and discarded things stayed with him.
華特・班雅明 1892 年生於柏林,是一個富裕的猶太家庭的長子。他的父親經營古董與藝術品。他後來寫了一本關於自己童年的短文集;書裡描寫走廊上的電話、一只針線盒、公寓的角落,所用的那種專注,別的作者是拿來寫重大事件的。在細小的、被丟棄的東西裡找出大意義的習慣,跟了他一輩子。
He studied philosophy and literature at several universities, took a doctorate at Bern in 1919, and hoped for a professorship. To qualify he wrote a difficult study of German baroque drama. In 1925 the faculty at Frankfurt let him know that it would be rejected, and he withdrew it. One examiner said that he had not understood a word. After that Benjamin belonged to no institution. He supported himself by writing reviews and essays for newspapers and by giving talks on the radio, many of them for children.
他在好幾所大學讀哲學與文學,1919 年在伯恩取得博士學位,並且盼望當上教授。為了取得資格,他寫了一部艱深的研究,談德國的巴洛克戲劇。1925 年,法蘭克福大學的教授們讓他知道,這部論文會被拒絕;他把它撤了回來。有一位審查人說,他一個字也看不懂。在那之後,班雅明不屬於任何機構。他靠著為報紙寫書評與文章、並且在廣播裡談話來維持生活;其中有許多談話是對兒童講的。
Exile in Paris 流亡巴黎
He was drawn in two directions that his friends thought could not be combined. Gershom Scholem, the historian of Jewish mysticism, wanted him to learn Hebrew and come to Jerusalem. Bertolt Brecht and a Latvian actress he loved, Asja Lācis, drew him toward Marxism. He took something from each side and never chose between them. In 1921 he bought a small picture by Paul Klee, Angelus Novus, and kept it with him wherever he lived. In his last essay it becomes the angel of history, who is blown backward into the future with his face turned to the wreckage of the past.
他被兩個方向拉著;而他的朋友們認為這兩個方向是無法結合的。研究猶太神祕主義的史家格爾肖姆・朔勒姆,希望他學希伯來文、到耶路撒冷來。貝托爾特・布萊希特,以及他所愛的一位拉脫維亞女演員阿霞・拉齊絲,把他拉向馬克思主義。他從兩邊各取了一些,而始終沒有在兩者之間做出選擇。1921 年,他買了保羅・克利的一小幅畫〈新天使〉;無論住在哪裡,他都把它帶在身邊。在他的最後一篇文章裡,它成了「歷史的天使」:臉朝著過去的廢墟,被風倒吹著退向未來。
When Hitler came to power in 1933, Benjamin left Germany for good and settled in Paris. He was poor, often ill, and dependent on a stipend from the exiled Institute for Social Research. He spent his days in the national library gathering thousands of quotations for a book on the shopping arcades of nineteenth-century Paris, through which he hoped to show how a whole society dreams. The book was never finished. In those years he also wrote the essays for which he is now read, on the storyteller, on Kafka, on Baudelaire, and on the work of art in the age of its reproduction.
1933 年希特勒上台,班雅明永遠離開了德國,在巴黎住了下來。他很窮,經常生病,靠流亡中的社會研究所給的一筆津貼過活。他整天待在國家圖書館裡,為一本關於十九世紀巴黎拱廊商場的書,蒐集了成千上萬條引文;他希望藉著這本書,顯示一整個社會是怎麼做夢的。這本書始終沒有完成。在那些年裡,他也寫下了今天人們讀他時所讀的那些文章:論說故事的人、論卡夫卡、論波特萊爾,以及論複製時代的藝術作品。
Portbou 波爾特沃
When war began in 1939 the French interned him for some months as an enemy alien. In June 1940, as the German army approached Paris, he fled south. Friends in America had obtained an entry visa for him, but he could not get permission to leave France. In late September he joined a small group that crossed the Pyrenees on foot by a smugglers’ path. He had a weak heart and carried a heavy briefcase containing a manuscript that he said was more important than his life.
1939 年戰爭開始,法國人把他當作敵國僑民,拘留了幾個月。1940 年 6 月,德軍逼近巴黎,他向南逃。在美國的朋友為他取得了入境簽證;但他拿不到離開法國的許可。九月底,他加入了一個小隊伍,沿著一條走私者的小徑,徒步翻越庇里牛斯山。他的心臟不好,卻提著一只沉重的公事包,裡面有一份手稿;他說那比他的性命更重要。
They reached the Spanish border town of Portbou on September 25. The police told them that the rules had changed that day and that they would be sent back to France in the morning. That night Benjamin took an overdose of morphine. He was forty-eight. The next day the others in the group were allowed to travel on. The manuscript in the briefcase was never found. Hannah Arendt, who crossed the same border a few months later, carried a copy of his last essay to New York, and it was through her and through Adorno that his work reached readers after the war.
他們在 9 月 25 日抵達西班牙的邊境小鎮波爾特沃。警察告訴他們:規定在那一天改了;第二天早上,他們會被遣送回法國。那天夜裡,班雅明服下了過量的嗎啡。他四十八歲。第二天,隊伍裡的其他人獲准繼續前行。公事包裡的那份手稿,始終沒有找到。幾個月後越過同一條邊界的漢娜・鄂蘭,把他最後一篇文章的一份抄本帶到了紐約;而戰後,他的著作正是經由她與阿多諾,才到了讀者手上。
- 1892Born in Berlin生於柏林
- 1919Doctorate at Bern在伯恩取得博士學位
- 1921Buys Klee’s Angelus Novus買下克利的〈新天使〉
- 1925Withdraws his thesis at Frankfurt在法蘭克福撤回論文
- 1927Begins the Arcades Project開始寫《拱廊街計畫》
- 1933Leaves Germany for Paris離開德國,前往巴黎
- 1936“The Work of Art in the Age of Mechanical Reproduction”〈機械複製時代的藝術作品〉
- 1940Writes “On the Concept of History”; dies at Portbou寫下〈歷史的概念〉;死於波爾特沃
- 1955Adorno publishes the first collection of his writings阿多諾出版他的第一部文集
- 1968Arendt introduces him to English readers鄂蘭把他介紹給英語讀者
The central idea · 核心觀念
Aura and its decline 靈光及其消逝
Benjamin’s best-known essay starts from a plain observation. For most of history a work of art existed in one place. To see it you had to go to it. Printing, and then photography and film, changed this. A photograph of a cathedral can be looked at in a kitchen. Benjamin asked what the copy leaves behind, and answered: the here and now of the original, its unique existence at the place where it is. He called this the aura of the work. Aura depends on distance and on history. The object has come down through time, has been cared for or neglected, and has belonged to rituals and to owners. A reproduction is cut loose from all of that. It meets the viewer wherever the viewer happens to be.
班雅明最出名的那篇文章,從一個平常的觀察開始。在歷史上大部分的時間裡,一件藝術作品存在於一個地方。要看它,就得到它那裡去。印刷術,然後是攝影與電影,改變了這一點。一張大教堂的照片,可以在廚房裡看。班雅明問:複製品留下了什麼沒帶走?他回答:原作的此時此地,它在它所在之處獨一無二的存在。他把這叫做作品的「靈光」。靈光取決於距離與歷史。那件東西穿過時間傳下來,被呵護過或被冷落過,屬於過某些儀式、某些主人。一件複製品與這一切都切斷了。觀看者碰巧在哪裡,它就在哪裡與他相遇。
He did not simply mourn the change. Art, he argued, began in the service of ritual, first magical and then religious, and the reverence people feel before an original is a remnant of that. Reproduction frees art from this role. A film has no original, is made to be shown everywhere, and is watched by a crowd that judges it. Benjamin hoped that such art would serve the many, and he saw that it could equally serve those who wished to rule them. Fascism, he wrote, turns politics into a spectacle. The essay does not settle whether the loss of aura is good. It gave later writers the terms in which the question is still discussed.
他並不只是為這個改變哀悼。他主張,藝術起初是為儀式服務的,先是巫術的,然後是宗教的;而人們在一件原作面前感到的敬畏,是那個時代的殘餘。複製把藝術從這個角色裡解放了出來。一部電影沒有原作;它是為了到處放映而製作的;看它的是一群會評判它的群眾。班雅明希望這樣的藝術能為多數人服務;而他也看到,它同樣可以為那些想要統治多數人的人服務。他寫道:法西斯主義把政治變成了一場奇觀。靈光的消逝是不是好事,這篇文章並沒有下定論。它給了後來的作者一套用語;這個問題至今仍然是用這套用語在討論的。
Even the most perfect reproduction of a work of art is lacking in one element: its presence in time and space, its unique existence at the place where it happens to be.即使是一件藝術作品最完美的複製品,也缺少一樣東西:它在時間與空間裡的在場,它在它所在之處獨一無二的存在。
The sentence from which the idea of aura is developed. The essay exists in several versions, and Benjamin revised it until 1939. 「靈光」這個觀念,就是從這個句子發展出來的。這篇文章有好幾個版本;班雅明一直修改到 1939 年。
The strongest objection · 最強的反駁
Has aura declined at all? 靈光真的消逝了嗎?
Benjamin predicted that reproduction would wear aura away. The opposite seems to have happened. The Mona Lisa became the most famous painting in the world through postcards and posters, and the crowds in front of it are larger than ever. Reproduction works as advertising for the original. Every copy tells its viewer that somewhere there is a real one, and the queue at the museum grows. Film, which Benjamin thought could have no aura, soon produced stars, premieres, and props sold at auction as relics. On this evidence aura is something that people supply to things, and they will supply it to whatever is scarce.
班雅明預言,複製會把靈光磨掉。發生的事似乎正好相反。〈蒙娜麗莎〉是經由明信片與海報,才成了全世界最出名的畫;而它面前的人群比以往任何時候都多。複製品成了原作的廣告。每一份複本都告訴觀看者:某個地方有一件真的;而博物館前的隊伍越排越長。班雅明認為不可能有靈光的電影,很快就產生了明星、首映會,以及被當作聖物拍賣的道具。照這些證據看,靈光是人們「賦予」事物的東西;而什麼東西稀少,他們就把它賦予什麼。
His friend Adorno made a second objection in letters at the time. Benjamin had been too hopeful about the audience. A crowd watching a film is not thereby made critical. It may be entertained into passivity, and an industry that manufactures entertainment has every reason to keep it so. Benjamin’s reply was incomplete when he died. Readers today tend to think that each was half right. Reproduction did put art in everyone’s hands, and what was done with it was mostly sold to them.
他的朋友阿多諾,當時在信裡提出了第二個反駁。班雅明對觀眾太過樂觀了。一群看電影的群眾,並不因此就變得有批判力。他們也可能被娛樂得消極被動;而一個製造娛樂的工業,有充分的理由讓他們保持這樣。班雅明去世的時候,他的回應還沒有完成。今天的讀者傾向於認為,兩人各對了一半。複製確實把藝術放到了每個人手裡;而拿它來做的事,大多是把東西賣給他們。
How we know · 史料
A writer in fragments 一位碎片式的作者
Benjamin left no system and hardly any long finished book. His method was the essay, the aphorism, and above all the quotation. He once said that he wished to write a work consisting entirely of quotations, arranged so that they would comment on one another without any connecting argument. The Arcades Project, a thousand pages of notes and excerpts sorted into folders, is the nearest he came. Whether it is a ruin or a new kind of book is still argued over.
班雅明沒有留下體系,也幾乎沒有留下任何一部完成的長篇著作。他的方法是散文、格言,尤其是引文。他曾經說,他希望寫一部完全由引文構成的作品;把它們排列得能夠彼此評註,而不用任何連接的論證。《拱廊街計畫》——一千頁的筆記與摘錄,分裝在一個個卷宗裡——是他離這個目標最近的一次。它究竟是一片廢墟,還是一種新的書,至今仍在爭論。
The difficulty for readers is that his writing joins things that usually exclude each other: Jewish messianic thought and historical materialism, close attention to texts and large claims about history. Scholem thought the Marxism a mistake that obscured his real gifts. Brecht thought the mysticism the mistake. Arendt said that he was neither a philosopher nor a critic in the usual sense and compared him to a pearl diver, who brings up from the past what has been transformed by long lying on the sea floor. It may be the best description of what he did.
對讀者來說,困難在於他的文字把通常互相排斥的東西接在了一起:猶太的彌賽亞思想與歷史唯物論;對文本的細讀與對歷史的大主張。朔勒姆認為,馬克思主義是一個錯誤,遮蔽了他真正的才華。布萊希特認為,神祕主義才是那個錯誤。鄂蘭說,他既不是通常意義上的哲學家,也不是通常意義上的批評家;她把他比作一位採珠人:從過去的深處,把那些因為長久躺在海底而起了變化的東西帶上來。這也許是對他所做的事最好的描述。
Dharma and the West · 佛法與西方哲學
Benjamin and the Buddha 班雅明與佛陀
Benjamin knew little of Buddhism, and the comparison is one that a reader makes. The unique existence of a thing in its own time and place that he called aura is close to something Buddhist practice trains a person to notice: this bowl, this breath, as it is now and will not be again. Aura in his sense belongs to the unrepeatable, and the teaching of impermanence says that everything is unrepeatable. On that view the decline of aura is a failure of attention. A printed page has a here and now for anyone who looks at it closely. Benjamin half saw this himself. In his essay on the storyteller he says that a story told aloud bears the marks of the teller as a clay pot bears the handprints of the potter, and he valued such traces wherever he found them.
班雅明對佛教所知甚少;這個比較是讀者自己做的。他稱為靈光的那個東西——一樣事物在它自己的時間與地點裡獨一無二的存在——很接近佛教的修習訓練人去留意的某樣東西:這只碗、這一口氣,如它現在這樣,而且不會再來一次。他意義下的靈光,屬於不可重複的東西;而無常的教導說,每一樣東西都是不可重複的。照這個看法,靈光的消逝是注意力的失敗。對任何一個仔細看它的人來說,一張印出來的紙也有它的此時此地。班雅明自己也看到了一半。在論說故事的人的那篇文章裡,他說:一個口述的故事帶著講述者的痕跡,就像一只陶罐帶著陶匠的手印;而不管在哪裡找到這樣的痕跡,他都珍視。
The two part company over what to do with the feeling. Benjamin treasured the particular and feared its loss. Much of his work is an attempt to rescue things, a childhood, a city, the hopes of the defeated, from being forgotten. The Buddha taught that clinging to what passes is the source of sorrow, and that one may see a thing fully, care for it, and still let it go. Benjamin’s angel of history wants to stay and mend what has been broken, and cannot. A Buddhist reader may think that the image says more than its author intended. The wish to hold the past in place is itself the storm (Dharma and Western Philosophy D3).
兩人在「拿這份感受怎麼辦」上分道揚鑣。班雅明珍愛個別的事物,並且害怕失去它。他的著作有很大一部分,是在設法搶救東西:一段童年、一座城市、被擊敗者的希望,使它們不被遺忘。佛陀教導:執著於會過去的東西,是憂苦的來源;而一個人可以完整地看見一樣東西、照料它,而仍然放它走。班雅明的歷史天使想要停下來,把破碎的東西修補好;而他做不到。一位佛教徒讀者也許會覺得,這個意象說出來的,比它的作者想說的更多。想要把過去固定在原處的那個願望,本身就是那場風暴(佛法與西方哲學 D3)。
Terms of art · 哲學術語
Words that come with him 跟著他一起來的詞
L. ‘breeze, breath’
The unique presence of a work in its own time and place, which reproduction cannot carry.
作品在它自己的時間與地點裡獨一無二的在場;複製帶不走它。
G. technische Reproduzierbarkeit
The making of copies by technical means such as printing, photography, and film.
用技術手段製作複本,例如印刷、攝影與電影。
Benjamin’s two poles: a work valued for its place in ritual, and a work valued for being seen.
班雅明的兩極:一件作品因為它在儀式裡的位置而被珍視;或者因為被觀看而被珍視。
Fr. ‘stroller’
The idle walker of the modern city who reads its streets as a text.
現代城市裡閒逛的人;他把街道當作一份文本來讀。
Benjamin’s image of history as one catastrophe seen by an angel blown backward into the future.
班雅明的意象:歷史是一場災難;看著它的是一位被風倒吹著退向未來的天使。
The group of Marxist social critics around the Institute for Social Research, with whom Benjamin was loosely connected.
圍繞著社會研究所的一群馬克思主義社會批評家;班雅明與他們有鬆散的聯繫。
Reading check · 理解測驗
Did it land? 讀懂了嗎
1. What, according to Benjamin, does even a perfect reproduction lack?
2. Why did Benjamin think film was a new kind of art?
3. What is the usual objection to his prediction that aura would decline?
Go further · 延伸
Where he appears 他出現在哪幾課
- Walter Benjamin, Illuminations, ed. Hannah Arendt (1968) ↗The essays on the work of art, the storyteller, and the concept of history, with Arendt’s introduction. 論藝術作品、論說故事的人、論歷史的概念等文章;附鄂蘭的導言。
- Walter Benjamin, Berlin Childhood around 1900 ↗The easiest way in: short pieces about remembered things. 最容易入門的一本:關於記憶中事物的短文。
- Stanford Encyclopedia of Philosophy, “Walter Benjamin” ↗A clear account of a writer who avoided clear accounts. 對一位迴避清楚說明的作者所做的清楚說明。
- Lisa Fittko, Escape through the Pyrenees (1991) ↗The memoir of the woman who guided him over the mountains. 帶他翻越那座山的那位女子的回憶錄。