They couldn’t, how could they even have wanted to, and faced with the other defendants, visibly older, more worn out, more cowardly and bitter, they had no such impulse. In comparison with the other defendants, Hanna was the dominant one. Besides, the existence of a leader exonerated the villagers; having failed to achieve rescue in the face of a fiercely led opposing force looked better than having failed to do anything when confronted by a group of confused women.
Hanna kept struggling. She admitted what was true and disputed what was not. Her arguments became more desperate and more vehement. She didn’t raise her voice, but her very intensity alienated the court.
Eventually she gave up. She spoke only when asked a direct question; her answers were short, minimal, sometimes beside the point. As if to make clear that she had given up, she now remained seated when speaking. The presiding judge, who had told her several times at the beginning of the trial that she did not need to stand and could remain seated if she preferred, was put off by this as well. Towards the end of the trial, I sometimes had the sense that the court had had enough, that they wanted to get the whole thing over with, that they were no longer paying attention but were somewhere else, or rather here-back in the present after long weeks in the past.
I had had enough too. But I couldn’t put it behind me. For me, the proceedings were not ending, but just beginning. I had been a spectator, and then suddenly a participant, a player, and member of the jury. I had neither sought nor chosen this new role, but it was mine whether I wanted it or not, whether I did anything or just remained completely passive.
“Did anything”-there was only one thing to do. I could go to the judge and tell him that Hanna was illiterate. That she was not the main protagonist and guilty party the way the others made her out to be. That her behavior at the trial was not proof of singular incorrigibility, lack of remorse, or arrogance, but was born of her incapacity to familiarize herself with the indictment and the manuscript and also probably of her consequent lack of any sense of strategy or tactics. That her defense had been significantly compromised. That she was guilty, but not as guilty as it appeared.
Maybe I would not be able to convince the judge. But I would give him enough to have to think about and investigate further. In the end, it would be proved that I was right, and Hanna would be punished, but less severely. She would have to go to prison, but would be released sooner-wasn’t that what she had been fighting for?
Yes, that was what she had been fighting for, but she was not willing to earn victory at the price of exposure as an illiterate. Nor would she want me to barter her self-image for a few years in prison. She could have made that kind of trade herself, and did not, which meant she didn’t want it. Her sense of self was worth more than the years in prison to her.
But was it really worth all that? What did she gain from this false self-image which ensnared her and crippled her and paralyzed her? With the energy she put into maintaining the lie, she could have learned to read and write long ago.
I tried to talk about the problem with friends. Imagine someone is racing intentionally towards his own destruction and you can save him-do you go ahead and save him? Imagine there’s an operation, and the patient is a drug user and the drugs are incompatible with the anesthetic, but the patient is ashamed of being an addict and does not want to tell the anesthesiologist-do you talk to the anesthesiologist? Imagine a trial and a defendant who will be convicted if he doesn’t admit to being left-handed-do you tell the judge what’s going on? Imagine he’s gay, and could not have committed the crime because he’s gay, but is ashamed of being gay. It isn’t a question of whether the defendant should be ashamed of being left-handed or gay-just imagine that he is.
CHAPTER TWELVE
I DECIDED TO speak to my father. Not because we were particularly close. My father was undemonstrative, and could neither share his feelings with us children nor deal with the feelings we had for him. For a long time I believed there must be a wealth of undiscovered treasure behind that uncommunicative manner, but later I wondered if there was anything behind it at all. Perhaps he had been full of emotions as a boy and a young man, and by giving them no outlet had allowed them over the years to wither and die.
But it was because of the distance between us that I sought him out now. I wanted to talk to the philosopher who had written about Kant and Hegel, and who had, as I knew, occupied himself with moral issues. He should be well positioned to explore my problem in the abstract and, unlike my friends, to avoid getting trapped in the inadequacies of my examples.
When we children wanted to speak to our father, he gave us appointments just like his students. He worked at home and only went to the university to give his lectures and seminars. Colleagues and students who wished to speak to him came to see him at home. I remember lines of students leaning against the wall in the corridor and waiting their turn, some reading, some looking at the views of cities hanging in the corridor, others staring into space, all of them silent except for an embarrassed greeting when we children went down the corridor and said hello. We ourselves didn’t have to wait in the hall when our father had made an appointment with us. But we too had to be at his door at the appointed time and knock to be admitted.
I knew two of my father’s studies. The windows in the first one, in which Hanna had run her fingers along the books, looked out onto the streets and houses. The windows in the second looked out over the plain along the Rhine. The house we moved to in the early 1960s, and where my parents stayed after we had grown up, was on the big hill above the city. In both places, the windows did not open the room to the world beyond, but framed and hung the world in it like a picture. My father’s study was a capsule in which books, papers, thoughts, and pipe and cigar smoke had created their own force field, different from that of the outside world.
My father allowed me to present my problem in its abstract form and with my examples. “It has to do with the trial, doesn’t it?” But he shook his head to show that he didn’t expect an answer, or want to press me or hear anything that I wasn’t ready to tell him of my own accord. Then he sat, head to one side, hands gripping the arms of his chair, and thought. He didn’t look at me. I studied him, his gray hair, his face, carelessly shaven as always, the deep lines between his eyes and from his nostrils to the corners of his mouth. I waited.
When he answered, he went all the way back to beginnings. He instructed me about the individual, about freedom and dignity, about the human being as subject and the fact that one may not turn him into an object. “Don’t you remember how furious you would get as a little boy when Mama knew better what was good for you? Even how far one can act like this with children is a real problem. It is a philosophical problem, but philosophy does not concern itself with children. It leaves them to pedagogy, where they’re not in very good hands. Philosophy has forgotten about children.” He smiled at me. “Forgotten them forever, not just sometimes, the way I forget about you.”
“But…”
“But with adults I see absolutely no justification for setting other people’s views of what is good for them above their own ideas of what is good for themselves.”
“Not even if they themselves are happy about it later?”
He shook his head. “We’re not talking about happiness, we’re talking about dignity and freedom. Even as a little boy, you knew the difference. It was no comfort to you that your mother was always right.”
Today I like thinking back on that conversation with my father. I had forgotten it until after his death, when I began to search the depths of my memory for happy encounters and shared activities and experiences with him. When I found it, I was both amazed and delighted. Originally I was confused by my father’s mixing of abstraction and concreteness. But eventually I sorted out what he had said to mean that I did not have to speak to the judge, that indeed I had no right to speak to him, and was relieved.