The Question of German Guilt

Here we have to differentiate again. A crime is atoned for; a political liability is limited by a peace treaty and thus brought to an end. As far as these two points are concerned, the idea is correct and meaningful. But moral and metaphysical guilt, which are understood only by the individual in his community, are by their very nature not atoned for. They do not cease. Whoever bears them enters upon a process lasting all his life.

Here we Germans face an alternative. Either acceptance of the guilt not meant by the rest of the world but constantly repeated by our conscience comes to be a fundamental trait of our German self-consciousness—in which case our soul goes the way of transformation—or we subside into the average triviality of indifferent, mere living. Then no true search for God awakens any more in our amidst; then the true nature of existence is no longer revealed to us; then we no longer hear the transcendent meaning of our sublime poetry and art and music and philosophy; then all of this may, as past, perhaps become a memory of other nations—nations capable still of hearing the voice of what Germans, once upon a time, brought forth and what Germans were but are no more.

There is no other way to realize truth for the German than purification out of the depth of consciousness of guilt.

THE WAY OF PURIFICATION

Purification in action means, first of all, making amends.

Politically this means delivery, from inner affirmation, of the legally defined reparations. It means tightening our belts, so part of their destruction can be made up to the nations attacked by Hitler Germany.

Besides the legal form assuring a just distribution of the load, such deliveries presuppose life, working ability, and working possibility. The political will to make amends must inevitably flag if political acts of the victors destroy these premises. For then we should not have a peace aimed at reparation but continued war aiming at further destruction.

There is more to reparation, however. Everyone really affected by the guilt he shares will wish to help anyone wronged by the arbitrary despotism of the lawless régime.

There are two different motivations which must not be confused. The first calls on us to help wherever there is distress, no matter what the cause—simply because it is near and calls for help. The second requires us to grant a special right to those deported, robbed, pillaged, tortured and exiled by the Hitler regime.

Both demands are fully justified, but there is a difference in motivation. Where guilt is not felt, all distress is immediately leveled on the same plane. If I want to make up for what I, too, was guilty of, I must differentiate between the victims of distress.

This way of purification by reparation is one we cannot dodge. Yet there is much more to purification. Even reparation is not earnestly willed and does not fulfill its moral purpose except as it ensues from our cleansing transmutation.

Clarification of guilt is at the same time clarification of our new life and its possibilities. From it spring seriousness and resolution.

Once that happens, life is no longer simply there to be naively, gaily enjoyed. We may seize the happiness of life if it is granted to us for intermediate moments, for breathing spells—but it does not fill our existence; it appears as amiable magic before a melancholy background. Essentially, our life remains permitted only to be consumed by a task.

The result is modest resignation. In inner action before the transcendent we become aware of being humanly finite and incapable of perfection. Humility comes to be our nature.

Then we are able, without will to power, to struggle with love in discussing truth, and in truth to join with each other.

Then we are capable of unaggressive silence—it is from the simplicity of silence that the clarity of the communicable will emerge.

Then nothing counts any longer but truth and activity. Without guile we are ready to bear what fate has in store for us. Whatever happens will, while we live, remain the human task that cannot be completed in the world.

Purification is the way of man as such. There, purification by way of unfolding the guilt idea is just one moment. Purification is not primarily achieved by outward actions—not by an outward finishing, not by magic. Rather, purification is an inner process which is never ended but in which we continually become ourselves. Purification is a matter of our freedom. Everyone comes again and again to the fork in the road, to the choice between the clean and the murky.

Purification is not the same for all. Each goes his personal way. It is not to be anticipated by anyone else, nor can it be shown. General ideas can do no more than alert, perhaps awaken.