On Walter Benjamin, and the “Arcades Project”

Passage Verdue, Paris. Image: LPLT/Wikimedia Commons.

In 1940 a small group of refugees were turned away at the French-Spanish border. Having fled the Nazi invasion of France, they hoped to find safety in Spain. One of their number, a German-Jewish philosopher and writer, intended to have travelled onwards to America, where he would certainly be safe. So distraught was he by the refusal he met at the border that he took his own life.

The writer in question was Walter Benjamin, the prominent critical theorist who has contributed so much to our understanding of urban society, and he died with a manuscript close at hand. When asked previously if the briefcase of notes was really necessary to a man fleeing for his life he had replied, “I cannot risk losing it. It must be saved. It is more important than I am.”

The work that Benjamin died protecting was the Arcades Project. It was to be his magnus opus, intended by the author to illuminate the contradictions of modern city life. But it was never finished.

To Benjamin, the subject of the work, the arcades of Paris, were relics of a past social order, where consumerism ruled. The arcades were a precursor to the modern mall, lined with all sorts of shops, cafes and other establishments where visitors could buy into the good life. The area between these two lines of businesses was covered with glass and metal roofs, much like a conservatory: it gave visitors the high street feel in an intimate, sheltered and well-lit setting. You can still find examples of such places in modern London in the Burlington and Piccadilly arcades, both off Piccadilly.

Such arcades proved hugely popular, spreading across Europe’s capitals as the 19th century progressed. By Benjamin’s time, though, his type of shopping area was losing custom to the fancy department stores, and in Paris many of them had been obliterated in Haussmann’s city reforms of the 1850s and ‘60s. Whereas Parisians could once visit 300 arcades, now only 30 remain.

Through his research Benjamin started to see the arcades as representative of a pivotal moment in social history: the point when society became focused on consumption over production. Buying the latest fad product was just an opium, he thought, dulling senses to the true nature of the world. By bringing light to this, he hoped to wake people up from the consumerism of the 19th Century and bring forth some kind of socialist utopia.


He also warned that this shiny veneer of progress was hiding the true state of things. Instead, he revered crusty old cities like contemporary Marseilles and Moscow, where social life was more honest. In this way, Benjamin contributed to the intellectual movement focused on stripping away the excess of revivalism, standing alongside architects such as Le Corbusier. 

Through his newspaper essays throughout the first half of the 20th Century, Benjamin also became one of the first thinkers to focus on urban isolation. His suggestion that we can be most alone when among such a dense mass of other people is something many in modern cities would sympathise with. His work wasn’t all doom and gloom, however, as he saw cities as our salvation, too: laboratories from where society’s problems can be worked out.

It was 2000 before an English translation of the unfinished the Arcades Project was published, but by then the work had already had a significant impact. Just as he stood on the shoulders of giants such as Baudelaire and the Surrealists, modern thinkers have drawn on his work. Benjamin's concerns about common architectural forms can be seen to inspire modern architects such as Laurie Hawkinson, Steven Holl, Tod Williams and Billie Tsien.

The city of Paris itself was as much a part of the Arcade Project’s inspiration for Benjamin as was his intellectual predecessors. In his letters he repeats that it felt “more like home” than Berlin, and his days were spent marvelling at how the old and the modern exist together on the Parisian streets.

How groundbreaking the Arcades Project really was is hard to say. The fact it wasn’t finished certainly scuppered Benjamin’s plans to wake society up from its consumerist slumber, but that doesn’t make the work inconsequential. His fairytale of steel and glass is as much about the relationship between its author and Paris as it is a theoretical work. By putting the city as the main subject in human’s social history he laid the groundwork for future generations of thinkers.

Benjamin was lost to the tragic tide of the 20th century history, and his death marked the end of the project which could have changed the way we think of the urban landscape. Even if you shy away from the grandiose or don’t buy into his promises of socialist utopia, reading the work can still offer some eclectic factoids about 19th century France. At any rate, it must be acknowledged that the man gave his life to the betterment of society and the cities in which we live.

 
 
 
 

There isn’t a war on the motorist. We should start one

These bloody people. Image: Getty.

When should you use the horn on a car? It’s not, and anyone who has been on a road in the UK in living memory will be surprised to hear this, when you are inconvenienced by traffic flow. Nor is it when you are annoyed that you have been very slightly inconvenienced by another driver refusing to break the law in a manner that is objectively dangerous, but which you perceive to be to your advantage.

According to the Highway Code:

“A horn should only be used when warning someone of any danger due to another vehicle or any other kind of danger.”

Let’s be frank: neither you nor I nor anyone we have ever met has ever heard a horn used in such a manner. Even those of us who live in or near places where horns perpetually ring out due to the entitled sociopathy of most drivers. Especially those of us who live in or near such places.

Several roads I frequently find myself pushing a pram up and down in north London are two way traffic, but allow parking on both sides. This being London that means that, in practice, they’re single track road which cars can enter from both ends.

And this being London that means, in practice, that on multiple occasions every day, men – it is literally always men – glower at each other from behind the steering wheels of needlessly big cars, banging their horns in fury that circumstances have, usually through the fault of neither of them, meant they are facing each other on a de facto single track road and now one of them is going to have to reverse for a metre or so.

This, of course, is an unacceptable surrender as far as the drivers’ ego is concerned, and a stalemate seemingly as protracted as the cold war and certainly nosier usually emerges. Occasionally someone will climb out of their beloved vehicle and shout and their opponent in person, which at least has the advantages of being quieter.

I mentioned all this to a friend recently, who suggested that maybe use of car horns should be formally restricted in certain circumstances.

Ha ha ha. Hah.

The Highway Code goes on to say -

“It is illegal to use a horn on a moving vehicle on a restricted road, a road that has street lights and a 30 mph limit, between the times of 11:30 p.m. and 07:00 a.m.”

Is there any UK legal provision more absolutely and comprehensively ignored by those to whom it applies? It might as well not be there. And you can bet that every single person who flouts it considers themselves law abiding. Rather than the perpetual criminal that they in point of fact are.


In the 25 years since I learned to drive I have used a car horn exactly no times, despite having lived in London for more than 20 of them. This is because I have never had occasion to use it appropriately. Neither has anyone else, of course, they’ve just used it inappropriately. Repeatedly.

So here’s my proposal for massively improving all UK  suburban and urban environments at a stroke: ban horns in all new cars and introduce massive, punitive, crippling, life-destroying fines for people caught using them on their old one.

There has never been a war on motorists, despite the persecution fantasies of the kind of middle aged man who thinks owning a book by Jeremy Clarkson is a substitute for a personality. There should be. Let’s start one. Now.

Phase 2 will be mandatory life sentences for people who don’t understand that a green traffic light doesn’t automatically mean you have right of way just because you’re in a car.

Do write in with your suggestions for Phase 3.