Hannah Arendt was a product of a highly developed Jewish intellectual culture that existed in Europe prior to the rise of Hitler’s Reich. She was able to flee and come to the United States in 1941. Her former lover, Martin Heidegger, succumbed and was one of the intellectual class that supported Hitler. (Such a class also flourished in the US, but was forced underground by events. It is still with us. Current Bush family scions stem from ardent Hitler supporters.) She later rekindled that affair in secret, as love overcomes all.
Arendt was a disciplined thinker who wrote in hard prose that requires concentration and patience. She will carry on about an idea, develop it and then, in one sentence finish its expose’ with startling clarity. So it is that she tells us after several pages of her essay called “Ideology and Terror” (1953)* that terror in a totalitarian society serves the same purpose as “honor in a monarchy, [and] virtue in a republic.” What is needed is what Montesquieu called a “principle of action”, or a reason to move forward.
Total terror, the essence of totalitarian government, exists neither for nor against men. It is supposed to provide the forces of Nature or History with an incomparable instrument to accelerate their movement. This movement, proceeding according to its own law, cannot in the long run be hindered; eventually its force will always prove more powerful than the most powerful forces engendered by the actions and the will of men.** But it can be slowed down and is slowed down almost inevitably by the freedom of man, which even totalitarian rulers cannot deny, for this freedom – irrelevant and arbitrary as they may deem it – is identical with the fact that men are being born and that therefore each of them is a new beginning, begins, in a sense, the world anew. From the totalitarian point of view, the fact that men are born and die can only be regarded as an annoying interference with higher forces. Terror, therefore, as the obedient servant of natural or historical movement has to eliminate from the process not only freedom in any specific sense, but the very source of freedom which is given with the fact of the birth of man and resides in his capacity to make a new beginning.





