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Tag Archives: Austria

Hitler’s Laziness

16 Wednesday Apr 2014

Posted by jrbenjamin in History

≈ 16 Comments

Tags

A.N. Wilson, Adolf Hitler, Alan Bullock, Alois Hitler, Austria, Berchtesgaden, Berghof, D-Day, history, Holocaust, Ian Kershaw, Joseph Goebbels, Lateline, laziness, Martin Amis, Mein Kampf, Nazi Germany, Nazism, Third Reich, Tony Jones, Vienna, World War Two

Adolf Hitler

“Adolf Hitler – remarkably, in a man whose father was the son of an illegitimate housemaid – had grown up with the middle-class confidence that he need never earn a living…

Had his father, a customs official in various border towns between Austria-Hungary and Germany, lived to see the publication of Hitler’s autobiography Mein Kampf (My Struggle), he might well have asked, ‘What Struggle?’… Alois, whose early life had marked a real struggle to leave poverty behind, and to acquire respectability and savings through boring government service in customs offices, had urged young Adolf to find paid employment. The boy had preferred to lounge about, to wear dandified clothes, to attend the opera and to imagine that one day he would become a famous artist. Hitler never had any paid employment, so far as one can make out, except when manual work was forced upon him as a temporary necessity when he was living in men’s hostels and dosshouses on the outskirts of Vienna…

Hitler’s indolence was to remain one of his most mysterious characteristics. Many would assume that a man who, in his heyday, strutted about in uniforms, and who presided over a militaristic dictatorship, who expected not merely his intimates but everyone in the country to click their heels and salute at the mere mention of his name, would have been up in the morning early, taking cold baths and performing Swedish exercises. By contrast, like many depressives, he kept strange hours, and spent most of his days on this planet sitting around doing nothing much, dreaming his terrible dreams, and talking interminable nonsense. […]

By the time he became Chancellor, the pattern of life did not markedly change. He rose late, spent most of the day chatting, and would nearly always round off the evening with a film. Adjutants tried to find him a new film to watch every day. His earlier fondness for high culture began to diminish. He enjoyed ‘light entertainment’, and if women, such as his girlfriend Eva Braun, were present in the evenings, political conversation was banned – as was, of course, that cardinal sin, smoking.”

__________

From A.N. Wilson’s three-hour read Hitler.

I’m on a World War Two kick. A few weeks ago, after putting down Martin Gilbert’s indescribable The Holocaust: A History of the Jews of Europe During the Second World War, I wanted to move on to something easier to both read and stomach. I like A. N. Wilson’s columns — and I wasn’t going to dive into Ian Kershaw’s two-part, two-thousand-page Hitler: A Biography — so I started on Wilson’s short life of the monster. At fewer than 200 pages, it’s a highly rewarding text, one in which all heavy historiographical lifting and dry research is filtered through Wilson’s very readable prose. I usually hate that descriptor — readable — as it’s so often just a lazy euphemism for what is lazy or facile writing. But Wilson’s work is polished, seamless, and never overworked: it’s readable in the best sense of that bad word. Ivory Tower egotists might still pick at his scholarship — Wilson is a newspaper columnist who doesn’t speak or read German — but this seems to me misplaced. There’s room for an almost infinite number of books on the shelf.

While I was reading Wilson’s book, I occasionally tracked along in Kershaw’s more extensive work, which sheds more light on the immeasurable extent of Hitler’s lethargy. Perhaps the best account of this comes in Kershaw’s account of the night of the D-Day invasion:

That evening, Hitler and his entourage viewed the latest newsreel. The discussion moved to films and the theatre. Eva Braun joined in with pointed criticism of some productions. ‘We sit then around the hearth until two o’clock at night,’ wrote Goebbels, ‘exchange reminiscences, take pleasure in the many fine days and weeks we have had together. The Führer inquires about this and that. All in all, the mood is like the good old times.’ The heavens opened and a thunderstorm broke as Goebbels left the Berghof. It was four hours since the first news had started to trickle in that the invasion would begin that night. Goebbels had been disinclined to believe the tapping into enemy communications. But coming down the Obersalzberg to his quarters in Berchtesgaden, the news was all too plain; ‘the decisive day of the war had begun.’

Hitler went to bed not long after Goebbels had left, probably around 3 a.m. When Speer arrived next morning, seven hours later, Hitler had still not been wakened with the news of the invasion…

According to Speer, Hitler – who had earlier correctly envisaged that the landing would be on the Normandy coast – was still suspicious at the lunchtime military conference that it was a diversionary tactic put across by enemy intelligence. Only then did he agree… to deploy two panzer divisions held in reserve in the Paris area against the beachhead that was rapidly being established some 120 miles away. The delay was crucial. Had they moved by night, the panzer divisions might have made a difference.

  • More from Wilson’s book: The Tragic Paradox at the Center of the Twentieth Century

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How Wittgenstein Found God (and Wrote a Masterpiece) in the Trenches of World War One

13 Friday Dec 2013

Posted by jrbenjamin in Philosophy, War

≈ Comments Off on How Wittgenstein Found God (and Wrote a Masterpiece) in the Trenches of World War One

Tags

Austria, Austro-Hungary, battle, Christianity, conversion, Descartes, Faith, Friedrich Nietzsche, Galicia, General Philosophy, Georg Henrik von Wright, Gospels in Brief, Italian front, Italy, John Maynard Keynes, Leo Tolstoy, logic, Ludwig Wittgenstein, psychology, religion, Rudolph Carnap, Sir Colin St. John Wilson, Socrates, Tractatus Logico-Philosophicus, Vienna, W.A. Hijab, War, World War I

Ludwig Wittgenstein, Swansea, Wales, September 1947

“At the outbreak of World War I, Wittgenstein volunteered for the Austro-Hungarian army. His friend Pinsent enlisted with the British army and thus was on the opposing side. Wittgenstein volunteered not because he particularly believed in the cause of the German powers but because he felt it was his duty. As a Wittgenstein he could easily have become an officer, but he chose to remain in the ranks – an extremely dangerous decision… Throughout his service Wittgenstein continued to write down his philosophical ideas in notebooks. He was doing original philosophy, but he also remained constantly on the brink of suicide. Despite these distractions, Wittgenstein was an utterly fearless soldier, and his exemplary bravery won him two medals. (Among the soldiering philosophers, his only rival was Socrates.)

Wittgenstein was a parody of the driven personality. Characteristically he saw no reason to try to alleviate this condition by searching for its cause in his own psychological makeup. On the contrary, if only everyone were true to his nature, he thought, everyone could be like this. Wittgenstein rationalized his condition to himself by claiming that life was ‘an intellectual problem and a moral duty.’ The intellectual and moral aspects of his personality had so far remained distinct entities, each spurring the other on. It was only during the war that they fused.

World War One Trenches

Under constant intellectual pressure (from himself) and the persistent threat of death (from both the enemy and himself), Wittgenstein once again found himself in familiar territory, on the brink of insanity. One day, during a lull in the fighting in Galicia, he came across a bookshop. Here he found Tolstoy’s Gospels in Brief, which he bought for the simple reason that there was no other book in the shop. Wittgenstein had been against Christianity – he associated it with Vienna, his family, lack of a logical foundation, meek and mild behavior, and other anathemas. But reading through Tolstoy’s book was to bring the light of religion into Wittgenstein’s life. Within days he had become a convinced Christian – though his conversion had a distinctly Wittgensteinian tenor. With typical rigor he set about integrating his beliefs into his intellectual life.

Religious remarks now began appearing in the pages of his notebooks, alongside those on logic. And it soon becomes clear that these two topics have more than intellectual rigor in common. The spirit of one informs the other in compelling fashion. Even Wittgenstein’s religion had to assume a logical force and clarity: ‘I know that this world exists. That I am placed in it like an eye in its visual field.’ There was something problematic about the world, and this we call its meaning. But this meaning did not lie within the world, it lay outside it. ‘The meaning of life, i.e., the meaning of the world, we can call God.’ According to Wittgenstein, to pray was to think about the meaning of life. (Which meant that he had been praying all his life, even when he didn’t believe there was a God or meaning to life. Wittgenstein couldn’t bear to be wrong – ever.)…

World War: Parade through Ruins

In 1918 Wittgenstein was promoted to officer and transferred to the Italian front…

When Wittgenstein was taken prisoner by the Italians, he had in his rucksack the only manuscript of the philosophical work he had been writing throughout the war. This was eventually to be called Tractatus Logico-Philosophicus, and is the first great philosophical work of the modern era. Right from its opening sentences it becomes obvious that philosophy has entered a new stage.

‘1 The world is all that is the case’
‘1.1 The world is the totality of facts, not of things.’
One clear, ringing assertion follows another, linked by the absolute minimum of justification or argument:
‘1.13 The facts in logical space are the world.’
‘1.2 The world divides into facts.’
The book’s conclusion is even more memorable:
‘7 What we cannot speak about we must pass over in silence.’

Few others have altered the course of philosophy in quite so striking a fashion. Such succinct perspicacity is surpassed only by Socrates (‘Know thyself’), Descartes (‘I think, therefore I am’), and Nietzsche (‘God is dead’). In those parts where it is not too technical (in the logical sense), Wittgenstein’s Tractatus is the most exciting work of philosophy ever written.”

Ludwig Wittgenstein

__________

From Paul Strathern’s entertaining biographical sketch Wittgenstein: Philosophy in an Hour.

On a somewhat random recommendation, I bought this short book ($1.99 on Amazon) and read it two nights ago. I had parsed some of Wittgenstein’s nearly impenetrable philosophy before and knew he’d been a pupil of Bertrand Russell, but my knowledge of the man extended barely beyond that. Now having read Strathern’s introduction to him, I’m convinced Wittgenstein is one of the more singular and compelling people of the 20th century.

Don’t take my word for it…

Russell called Wittgenstein, “The most perfect example I have ever known of genius as traditionally conceived; passionate, profound, intense, and dominating”.

John Maynard Keynes, after meeting with Wittgenstein at his arrival in Cambridge, wrote in a 1929 letter to his wife: “Well, God has arrived. I met him on the 5:15 train. He has a plan to stay in Cambridge permanently.”

Georg Henrik von Wright, Wittgenstein’s friend and colleague, claimed that, “He was of the opinion… that his ideas were generally misunderstood and distorted even by those who professed to be his disciples. He doubted he would be better understood in the future. He once said he felt as though he were writing for people who would think in a different way, breathe a different air of life, from that of present-day men.”

Rudolph Carnap, the German-born philosopher, noted about Wittgenstein that, “The impression he made on us was as if insight came to him as through divine inspiration, so that we could not help feeling that any sober rational comment of analysis of it would be a profanation.”

W.A. Hijab, a former pupil of Wittgenstein’s, said, “He was like an atomic bomb, a tornado — people don’t appreciate that.”

Sir Colin St. John Wilson is quoted in Autism and Creativity as saying, “[He was] a magician and had qualities of magic in his relations with people.”

I’ve cited Wittgenstein a half dozen times on this blog, and have directly quoted a passage from his Philosophical Investigations. Find that selection below:

Ludwig Wittgenstein

Wittgenstein on God and Belief

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