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claim he or she "did not know." If Klemperer, in his isolation, knew, most Germans must have known, too. June 21, 1942 The empty garden bench outside of my window gives me pain. Ernst Kreidl and Dr. Friedheim sat there last summer. Now Kreidl has been shot dead and Friedheim has "died" in jail.
the wolves. But why in front of me? . . . Naked violence, breach of law, terrible hypocrisy, unmitigated barbarism poses as law. progress. There are vivid accounts of events he witnesses, conversations he overhears and many character studies of victims and victimizers, fanatics and opportunists of all sorts. fanatisch, Fanatismus ( Fanatical / Fanaticism; used in a particularly Orwellian way: strongly positively connoted for the "good" side, and strongly negatively connoted for the "bad" side) When a neighbor remarks that Klemperer, in his isolation, would hardly be able to cover in his diary the "main events" like the war, he writes: "The main events aren't as important for my record as is the every-day of the tyranny,
Primary Sources
The Klemperer diaries were long considered lost or suppressed by the Communist authorities of East Germany. Klemperer had chosen to live there after the war because he believed that the East German Communists were more thorough in their persecution of Walser’s remarks dovetailed with the turn-of-the-millennium wish of the left-wing government of Chancellor Gerhard Schroder to banish unwelcome and inconvenient memories. Of Goldhagen’s book, Schroder had this to say: “I haven’t read it; but I don’t believe it makes sense to claim that all Germany not only knew of the murder of the Jews, but also wanted it.” In Schröder’s case—his father was killed on the Russian front—filial piety may explain this reluctance to confront the guilt of ordinary Germans. But what a German politician, especially a left-wing one, also knows is that saying he has not read Goldhagen is something public opinion will largely approve of. Language Does Not Lie [5] ( La langue ne ment pas), a 2003 documentary film based on Klemperer's book, directed by Stan Neumann In the early years of the regime, Klemperer took refuge in his work: despite the depression induced by the loss of status, career, civil rights, and, in the end, property, he wrote a history of French literature in the 18th century. Deprived of access to libraries, he doggedly commenced his Curriculum Vitae. His diary, too, is replete with countless examples of Nazi jargon that he recorded in preparation for another book, LTI, shorthand for Lingua Tertii Imperii (“The Language of the Third Reich”), published after the war; it is still by far the best such study.
Klemperer's life and Weltanschauung convenient means to propagate his own German Dream. Klemperer had already appeared in one of his novels in 1991. Last year, Walser raised a fury of protests when he publicly argued that one reasonIn 1995, Victor Klemperer was posthumously awarded the Geschwister-Scholl-Preis for his work, Ich will Zeugnis ablegen bis zum letzten. Tagebücher 1933–1945. May 23, 1938– The aim of education in the Third Reich and of the language of the Third Reich, is to expand the popular stratum in everyone to such an extent that the thinking stratum is suffocated. After reunification, more and more people said that Germany must adopt a new "national agenda." Rich, powerful and located in the heart of Europe, the country could no longer hide behind the skirts of the United States. Germany was said to have The complete edition of the diaries offers an even more comprehensive and detailed picture of the decades documented by Klemperer.
it: I am German. The others are not. I must hold on to it. The spirit decides, not the blood. I must hold on to it: Zionism on my part would have been a comedy which baptism was not." only the people. Why have millions of my opponents remained in the country? The émigrés are ‘scoundrels’ like the [Strasser] brothers. And a couple of hundred thousand rootless internationalists—interruption: “Jews”!—want to set nations of millions at one another’s throats . . . I only want peace, I have risen from the common people. I want nothing for myself.In addition to an edited transcript, the database provides a facsimile of each handwritten diary entry. An intuitive tab structure allows for easy navigation between the transcript and the handwritten originals. The database covers the entire four-decade period (from 1918 to 1959) in which Klemperer kept his diaries. See his "Third Reich Trilogy", The Coming of the Third Reich Penguin, 2005 ISBN 978-0-14-303469-8, The Third Reich in Power Penguin, 2006 ISBN 978-0-14-303790-3, The Third Reich at War Penguin, 2009 ISBN 978-1-59420-206-3
Klemperer, Victor, I Shall Bear Witness: The Diaries of Victor Klemperer, 1933–41, translated by Martin Chalmers, London: Weidenfeld & Nicolson, 1998 Ewig ("Eternal") E.gr.: der ewige Jude ( the eternal Jew); das ewige Deutschland (the eternal Germany) This was not Klemperer’s attitude; indeed, he saw clearly that such passivity was at the root of the German problem. In January 1947, two years after the end of the war, he wrote to a former pupil, Hans Hirche, who had appealed to him for help. Hirche had been a major in the Wehrmacht and was now having difficulty finding a civilian job. Klemperer is blunt Hirche’s word of honor that he was innocent of atrocities, even if accepted, does not exonerate him of guilt: “You and all the others must have known what crazy criminals you were serving, what unthinkable cruelties you stood up for and made possible by your loyalty.” To the claim, “we didn’t know,” Klemperer rejoins: “Hadn’t one of you read Hitler’s Mein Kampf, where all that was later carried out had been planned in advance with shameless openness? And were all these murders, all these crimes, wherever one looked, only evident to us—I do not only mean the Jews, but all the persecuted?”removed the yellow star on Klemperer's coat, allowing him to pose as a German gentile who had lost all his papers. Who can deny that history is full of unexpected, even tasteless ironies? Klemperer, who primarily identified as “German,” was the son of a reform rabbi and converted to Protestantism in 1912. For the Nazis, however, he remained a Jew and was persecuted as such. His careful observations and analyses from the Weimar Republic, the National Socialist era, and the German Democratic Republic illuminate what it meant to live under these three regimes.
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