Objectively threatened, the power elite and their functionaries become subjectively utterly inhuman. Yet the baleful moment can be named, which brings this entire dialectic into play. Indiscriminate benevolence towards all constantly threatens that coldness and remoteness against each, which are once again communicated to the whole. Tact meant not simply subordination to ceremonial convention: the latter has been unstintingly ironized by all modern humanists. 181f. The dying out of the ceremonial moment appears at first glance to benefit tact. The reified, frozen mold of events, as it were, substitutes for this itself. Second: I would not wish to hold back, least of all with the apparatus of the law, anyone who wished to avenge past atrocities. Private life however is also marked by this. What disintegrates, along with the family – so long as the system continues – is not just the most effective agency of the bourgeoisie, but also the resistance which indeed oppressed the individual, but also strengthened the latter, if not indeed producing such. No individual person can do anything against it. Since Hegel hypostatizes bourgeois society as much as its founding category, the individuated [Individuum], he could not truly carry out the dialectic between the two. Whoever lies, is ashamed, because in every lie they must experience what is degrading in the existing state of the world, which compels them to lie, if they wish to live, while warbling “Be ever true and honest” [song scored by Mozart] in their ear. Liberality, which grants rights to human beings indiscriminately, amounts to annihilation, just like the will of the majority which inflicts harm on the minority, and thus makes a mockery of the democracy, according to whose principles they act. This information seemed to him as one with relinquishment, with renunciation of undiminished closeness, passion and unbroken happiness. The relations between those who have been expelled are even more poisoned than between those who are long-standing residents. It is easy for the auto mechanic and the sales-girl at the liquor store to remain free of impudence: friendliness is in any case mandated from above. in other places. In Freud however this results in the devaluation of the critical standard for the goal of the analysis. Along with the fear, which they could provoke, also disappears the pleasure, which they could obtain. That they greet each other with the hellos of tried-and-true indifference instead of doffing their hats, that they send each other interoffice memos devoid of addresses or signatures instead of letters, are the endemic symptoms of the sickness of contact. This is the notion of culture as ideology, which at first glance both the bourgeois doctrine of violence and its opponent, Nietzsche and Marx, seem to have in common. To this should be added: ethics today means not being at home in one’s house. No dictionary is needed to read Sade in the original [i.e. Minima moralia. The objection invariably raised during such considerations, that it is all just a matter of collectors’ instincts, of measuring by ells, usually means only that the good citizens, to whom art can never be irrational enough, wish to keep the inner constitution and claim of truth distant from the works. Dialectical reason [Vernunft: reason] is, against the ruling one, unreason [Unvernunft]: only by carrying over and sublating the latter, does it become rational [vernünftig: reasonable, rational]. Means and ends are interchanged. That in prehistory the objective tendency asserts itself over the heads of human beings, indeed by virtue of the annihilation of the individual, without the reconciliation implied by the concept of the generality and the particular ever being historically achieved, this is distorted in Hegel: with lofty iciness he opts once more for the liquidation of the particular. Once become entirely a possession, the beloved human being is actually no longer even looked at. – Autumn 1944. The bourgeoisie have lost their naïvété, and for that reason have become wholly obdurate and malevolent. The prerequisite of the piece was poverty: it demolished the official culture so drastically because it was barred from the latter’s material wealth, as well as from the ostentation which was hostile to culture. If one wished however to raise the opposite to a principle and – as I myself once did – call philosophy the binding obligation to the unnaïve, then one does hardly any better. No less dangerous are the mirror images of power, the lackeys, toadies and leeches who make themselves agreeable to those better off than themselves, in an archaic manner which could only flourish in the econonomically extraterritorialized conditions of emigration. The specific approach of Minima Moralia, the attempt to represent moments of a common philosophy from the standpoint of subjective experience, means that the pieces do not entirely measure up to the philosophy, of which they are nevertheless a part.

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