Although “Hannah Arendt” (Film Forum, New York, through June 11) is scarcely a dialectic, it demands that the viewer understands the difference between “thinking” and “not thinking” (or “unthinking”).
As relayed by the German Jewish political theorist Arendt (Barbara Sukowa) in Margarethe von Trotte’s transfixing biopic, “thinking” is the agent of the societal superego that safeguards the welfare of all. “Not thinking” leads to the kind of sheepishness that promulgates ultimate evil.
Ranged against Arendt in the film are two non-thinkers. One is the philosopher Martin Heidegger (Klaus Pohl), the teacher and lover of the starry-eyed scholar (Friederike Becht) Arendt was at the University of Marburg, circa 1924-25. As a 55-year-old émigré in New York she recalls, via brief flashbacks, his sycophantic embrace of Nazism and her subsequent recrimination of him during a woodland meeting.
The other non-thinker (if that’s what he was, and it’s debatable) is Adolf Eichmann, the SS officer and administrator of Hitler’s “final solution of the Jewish question.” A faceless night-walker kidnapped by Mossad operatives in Buenos Aires in 1960 at the start of the film, Eichmann appears as himself, spindly and owlish, behind a glass screen in stark footage from his 1961 Jerusalem show trial that Von Trotta intercuts with images of Arendt reporting on it.
The five articles she wrote for The New Yorker and the resulting book, “Eichmann in Jerusalem: A Report on the Banality of Evil” (1963), provoked the crisis on which the movie centers. Arendt’s strident speculations on the role played by Jewish council leaders in inadvertently facilitating the Nazi persecution of the Jews resulted in her being vilified, by and far beyond New York Jewish intellectuals, as “a self-hating Jew.” One French weekly asked the rhetorical question: “Is she a Nazi?”
Arendt’s use of the phrase “the banality of evil,” inspired by Eichmann’s apparent (and therefore doubly frightening) mediocrity, was seized on, as an oxymoron, for offending the memory of the dead. She later regretted its use.
The film is set primarily in Arendt’s academic milieu and offers both the quotidian — Hannah as a party host or in the kitchen — and the romantic: her happy marriage to the steadfast Heinrich Blücher (Axel Milberg), the poet and Marxist philosopher; her jousts with her best friend Mary McCarthy (Janet McTeer), the critic and political activist, about the latter’s eventful love life. This civilized atmosphere offsets the accusatory mood that replaces it without diluting the specter of the genocide that haunts every frame.
As the storm clouds gather and erupt over Sukowa’s Arendt, she adheres resolutely to her theories, though Von Trotta includes enough shots of her alone and lost in thought that they cast doubt on her certitude. Has she started to question aspects of her analysis in “Eichmann in Jerusalem,” does she feel a certain guilt, or is she contemplating the fathomlessness of the Nazi abyss? This was one of the questions I asked Von Trotta when we met recently in a Film Forum office in the West Village.
How did the film evolve?
It grew out of the study I made of Jewish history and the Nazi era when I was researching “Rosenstrasse” [2003]. It was all I read for two years, and it was during this time that I read “Eichmann in Jerusalem.” It wasn’t my original idea to make a film about Hannah Arendt. It came from a friend of mine who helped me to do “Rosenstrasse,” and who afterward said, “Now, I’d like you to do a film about Hannah Arendt.” I said, “Oh, no, it’s too complicated. How can you make a film about someone’s who’s just thinking — how do you show that?” It was impossible to imagine.
But when an idea is planted in your mind, it starts to grow, even against your own will. I started to think about it and then I asked Pam Katz, my co-author on “Rosenstrasse” and “The Other Woman” [2004], if she was into it. She was very enthusiastic. I was still hesitant because of the difficulty of creating images and scenes. But then we started to imagine what we could show.
We considered starting with Arendt entering Heidegger’s seminar at Marburg [in 1924] and going up to her death [1975], but we realized it wouldn’t work because to make a film about a philosopher you have to deal with her capacity to think, not simply jump from one event in her life to another — leaving Germany for France in ’33, being put in an internment camp there, fleeing with her husband to Lisbon, and then to America. We would have lost her importance as a writer and thinker.
To show that and keep the story dramatic, we came up with the idea of following her through the four years of Eichmann: from his kidnapping in Argentina, to her asking to report on his trial in Jerusalem for The New Yorker, to her seeing that the man in the glass booth is not what she expected and her process of recognizing that he is a kind of “non-person,” going back to New York where her husband becomes ill and she has a serious car accident — which we filmed, but decided to cut because it moved the story too far away from Eichmann. Then she writes the articles and the books, which caused a controversy that lasted another three-four years and which still causes her to be hated by some people.
You’re very sparing with the scenes that show her with Heidegger.
If Pam and I had said, at the beginning, that we were going to make a film about the [notional] love story between Eichmann and Hannah Arendt, we would have got the financing for the film much more quickly than we did! Of course, we didn’t want to make a love story about Hannah and Martin — though it would have been more affecting for many people.
When we examined her relationship with Heidegger and then her relationship with her husband, Heinrich Blücher, and her correspondences with them and with Karl Jespers [psychiatrist, philosopher, and Arendt’s mentor] and Mary McCarthy, we realized that her husband was very, very important for her life and for her writing — more important than Heidegger. She had been immersed in philosophy until she met Heinrich in Paris in 1936, and it was he who pushed her to open her mind to political and historical realities.
I introduced Heidegger only as the master of thinking who taught her thinking. They are adversaries in the film. She is the one who is thinking, he is the one who is not thinking, who falls into the trap of the Nazi Party. It’s not stupidity, but thoughtlessness.
Do you think Arendt felt retrospective guilt about her affair with Heidegger because he had supported Hitler?
I don’t know. She felt rage. In one letter to Jespers, she described Heidegger as a murderer and said she would never see him again. And then after a week or so, she went to Freiburg and met him. So that was her contradiction. I asked her friend Lötte Kohler, “What is that?” And she said, “That’s love — you can’t explain it.”
I also met her niece, Edna Brocke, who asked Hannah at the end of her life why she continued to visit Heidegger in Freiburg, which she did every year, and Hannah said, “There are things that are bigger than a human being.” I put that into the film.
When one sees the footage of Eichmann in the glass booth, it’s hard to disagree with Arendt’s revelation that he comes across as a non-entity. In the book, she speaks of the “dilemma between the unspeakable horror of the deeds and the undeniable ludicrousness of the man who perpetrated them…. Everybody [at the trial] could see that he was not a ‘monster,’ but it was difficult indeed not to suspect that he was a clown.” Yet such was his ambition in administering the Final Solution that he epitomized virulent anti-Semitism.
Absolutely. And it’s not that Arendt said he was innocent, a bureaucrat unable to think. She said he was guilty and believed he should be executed, in contrast to her husband, who said he should have lived until he died of old age, as did several Jewish thinkers.
How can Eichmann represent the idea of the “banality of evil” if he accelerated the extermination of Hungarian Jews after Himmler had ordered its cessation? It was an act of will.
Yes, he wanted to complete his task — and his task came from Hitler, not from Himmler. In the trial, [Gideon] Hausner [the chief prosecutor] asked him, “If Hitler would have died, would you have felt liberated from your role?” And he said that immediately he would have felt liberated. That Prussian obedience to authority, whether to Bismarck, the Kaiser, or Hitler, was very consistent with the education of Germans.
Arendt said that the allegation that she accused the Jewish people of being complicit in their destruction was “a malignant lie and propaganda.” She admitted, however, that the tone in The New Yorker articles was “predominantly ironic,” which greatly led to her being misunderstood. Do you think that was a failing on her part?
It seemed that she was not touched herself by the Holocaust and all the bitterness — so many people accused her of being cold, arrogant, and without feeling. I asked Lotte Köhler about it and she said that Hannah had so much feeling that she had to distance herself from it all. She thought it would have been immoral to put her own feelings into it. If you’re an ordinary writer you can do that, but if you’re a philosopher you can’t represent yourself in what you write.
But, yes, perhaps her tone was a mistake and she understood that afterwards.
The shot of her lying on a couch at the end of the film hints at doubt or guilt, though doesn’t it also prefigure your final title, which says that she devoted the remainder of her career to the study of evil?
Yes. She couldn’t get rid of the idea of thinking about it.
As a German filmmaker, do you feel an obligation to confront the Holocaust?
In a way, yes. I was born stateless and only became German with my first marriage. I don’t have to feel responsible, but I was born in Berlin [in 1942] and educated in Germany and that’s my big crime. Our generation was so shocked when we learned what happened before, because no one told us about it in the ’50s. In school, we didn’t learn about it. Out parents didn’t speak about it. When we finally realized, we were very angry and what happened in 1968 was a big part of that.
Many of your films are about strong women who are flawed in some way, never saintly. You said in relation to Hildegard von Bingen, the nun in “Vision” [2009], “The figures that appeal to me are always strong women who also have moments of weakness; therefore, I never try to make heroines out of them. Instead I show how they fought to find their own way, how they put themselves out there, and how much they had to swallow in order to find themselves.” Is Hannah Arendt in that same category?
Loving Heidegger against all reason — her weakness is there in a certain way. I don’t know if she’s strong, or if I’m attracted to her if she is. She’s important in a way that Rosa Luxembourg was as a utopist at the beginning of the century. Where Rosa Luxembourg believed the 20th century would realize all the ideals of the century before, Hannah Arendt looked back with a hope that, as she says in the film, when the chips are down, thinking will protect us from catastrophes. That came from Kant — she came from Königsberg, which was Kant’s city, and read his works from the age of 14.
You’ve been on this long journey — six films — with Barbara Sukowa. Was playing Hannah Arendt emotionally challenging for her?
Oh, yes, she was very afraid, like I was. I knew from working with her on “Rosa Luxembourg” [1986], where she also has so many speeches, that she could convince people she believes what she is saying. We always say we’ll take each other by the hand and go through a tunnel, not knowing if there will be light at the end. Everyday we’d look at each other and she’d say, “Are we doing well? Is that OK?” We didn’t know. We really went through it like two little girls hoping to be redeemed. [laughs]