Notes on:
Benjamin, W. (1979) One - Way Street.
London: New Left Books
[I openly admit that I find Benjamin extremely
difficult, for the usual reasons with elite
academics. This one, for example, talks about
Breton's novels which I have not read. I am not at
all sure I have understood this essay that
follows. I've done my best to turn it into
something far more vulgar than it was meant to be]
Surrealism, 225-39
[Written 1929-31]. French surrealism is the
result of boredom and the 'last trickle of French
decadence', but in Germany it is seen as an
activist artistic attempt to go beyond mere
discussions of freedom. It was always about
a poetic life, and attempted to challenge the view
that this was a literary form of existence rather
than actual existence [the old project to connect
up with life].
There was, however always a problem bridging the
poetic and the real. This either involves a
matter of fact profane struggle for power, or
turns into a mere 'public demonstration'
(226). The surrealists are just discovering
this after the initial phase of conclusiveness and
immediacy, seeing the problem as simply affecting
the junction between dreams and life, or
developing the 'automatic' or spontaneous
generation of images. It was already
shifting towards an interest in language rather
than meaning. This, together with the loss
of the conventional self through dreams [and
freudianism?] led to an emphasis on surrealist
experience. Sometimes, drugs were used to
generate this experience.
Surrealism can also be seen as a reaction to
Catholicism, a 'profane illumination', or
'materialistic anthropological inspiration to
which hash, opium, or whatever else can give an
introductory lesson' (227). Actual
surrealists were not always equal to the
challenge, however, and some turned to fortune
telling and spiritualism. The profane
illumination is apparent in Breton's book Nadja,
'moral exhibitionism' about the surrealist
conception of love. Love became a mystical
illumination rather than a pleasure, a general
intoxication rather than a passion for actual
women (229).
The surrealists aimed to discover 'revolutionary
energies' in the 'outmoded', such as the first
iron buildings, or early photographs.
'Destitution—not only social but
architectonic...can be suddenly transformed into
revolutionary nihilism'(229). The gloomy
atmosphere can be seen as the revolutionary
experience. However, this involves a 'trick'
in the 'substitution of a political for an
historical view of the past', and is meant to
condemn modern parvenus and so on. Again
this is anti catholic as well.
There is a focus on Paris as the central object,
its proletarian quarters, its dirt as symbolic
power. Photographs of the city produce an
intensity towards events described in
Breton's novels. The city becomes a model of
the cosmos, producing 'inconceivable analogies and
connections between events' as the order of the
day. There are also magical experiments with
words: 'passionate phonetic and graphical
transformational games' characteristic of
avant-garde literature. This is done partly
to recapture the process by which a word comes to
stand for a complex entity. Even science can
be seen as following surrealist logic [by Breton
that is (232)]. Nevertheless, they are too
ready to see machines as an 'uncomprehended
miracle'.
Surrealism might have begun with contemplative
amused commentary, but it ended with revolutionary
opposition. This was because of the
hostility of the bourgeoisie towards any
demonstrations of radical intellectual
freedom. The Moroccan War also radicalized
them (233) and led to gloomy prophecies of a
pogrom of poets. Surrealists are typical of
the 'well meaning leftwing bourgeois
intelligentsia'. They were even pro Russian
at the time, and saw themselves as developing
'symbolic illumination', aiming to grasp the
Russian Revolution in romantic terms. There
was an idealistic morality which became a kind of
political practice [supporting Russia?].
Surrealism revolted against this at least.
Thus Rimbaud's Satanism developed as an attack on
moralizing dilettantism. Themes of horror do
this as well. There was a development of
typical anarchistic, at the cultural level,
infernal machines in different countries.
One example was Dostoevsky's focus on evil as
inspiring, and ignoble actions as all examples of
God's work [in The Possessed].
Surrealism's idea of freedom was different from
this notion of liberal moral or humanistic
liberation, and there were connections with
political revolution. The surrealist goal
was 'to win the energies of intoxication for the
revolution' (236). There was also an
anarchic element, and this did produce an interest
in practical preparation and organization [I'm not
sure I've got this right, it looks extremely
ironic]. One problem is that intoxication
and the notion of art as surprise was still
enmeshed in the 'romantic prejudices [such as] the
occult [and mysteries] which we only recognize in
the every day (237). Experience was granted
a privilege compared to reading, based on the
belief that profane illumination was
superior. In reality, thinking is superior,
for Benjamin, especially if experience is based on
hash!
It is true that politics can be seen as a matter
of bad poetry, a matter of images only, a series
of poor metaphors. The surrealist were good
at pessimism, demanding the actual conditions of
the revolution, for example. Eventually this
led them to shift towards considering external
circumstances rather than attitudes, and here,
they became close to the Communist line.
Ironically, the official communist party
mistrusted everybody, and opposed any kind of
reconciliation with artistic or liberal critics,
although they were prepared to trust 'IG Farben
and the peaceful perfection of the [German] Air
Force'(238).
The surrealist legacy is best seen as a matter of
style. Metaphors and images collide above
all in politics. Their organized pessimism
did lead to the expulsion of moral metaphors from
politics, with the replacement of images
instead. Surrealist images are not supposed
to be just a matter for contemplation, but aimed
at the overthrow of bourgeois 'intellectual
predominance', and were supposed to make contact
with the masses. It was pointless to call
for proletarian poets at the moment, since they
would emerge only after the revolution. It
was necessary to use artists of bourgeois
origins. Surrealism was interested in jokes
as well (238-9). Surrealism tried to provoke
'jokes, invective and misunderstanding' about
common images which are consumed and
absorbed. However, these are still
images. For Benjamin, 'metaphysical
materialism [where concepts have a real existence
and so can be worked on and explored]…
cannot lead without rupture to anthropological
materialism'(239).
Only in technology can bodies and images
interpenetrate and produce a revolutionary
discharge. Only then can reality transcend
itself. The surrealists have understood the
need for reality to transcend itself, and have at
least awakened our consciousness.
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