THE TIME of ACTION in HANNAH ARENDT by HANNA LIPKIND A
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The Utilitarian Foundations of Natural Law
University of Chicago Law School Chicago Unbound Journal Articles Faculty Scholarship 1989 The Utilitarian Foundations of Natural Law Richard A. Epstein Follow this and additional works at: https://chicagounbound.uchicago.edu/journal_articles Part of the Law Commons Recommended Citation Richard A. Epstein, "The Utilitarian Foundations of Natural Law," 12 Harvard Journal of Law and Public Policy 711 (1989). This Article is brought to you for free and open access by the Faculty Scholarship at Chicago Unbound. It has been accepted for inclusion in Journal Articles by an authorized administrator of Chicago Unbound. For more information, please contact [email protected]. 10 SYMPOSIUM ON THE COMPATIBILITY OF RIGHTS AND CONSEQUENTIALIST ANALYSES HeinOnline -- 12 Harv. J. L. & Pub. Pol'y 711 1989 0Q HeinOnline -- 12 Harv. J. L. & Pub. Pol'y 712 1989 THE UTILITARIAN FOUNDATIONS OF NATURAL LAW RICHARD A. EPSTEIN* Contemporary thinking about rights draws a sharp line be- tween deontological and consequentialist ethical theories. De- ontological theories are associated with the natural law tradition as it has developed in this century, while consequen- tialist theories may be conveniently, if inexactly, grouped as utilitarian. The points of opposition between these approaches have been so often rehearsed that it is only necessary to sum- marize them briefly here. Natural rights theories regard them- selves as theories of individual entitlement, not as theories of social good. Their emphasis on the justice of the individual case, the intimate connection between the doer and the sufferer of harm, makes them overtly anti-instrumental in orientation.' They disavow the idea that the consequences of any legal rule could justify its adoption or rejection. -
Mood-Consciousness and Architecture
Mood-Consciousness and Architecture Mood-Consciousness and Architecture: A Phenomenological Investigation of Therme Vals by way of Martin Heidegger’s Interpretation of Mood A Thesis submitted to the Graduate School of the University of Cincinnati In partial fulfillment of the requirements for the degree of MASTER of SCIENCE in ARCHITECTURE In the School of Architecture and Interior Design of the College of Design, Architecture, Art, and Planning 2011 by Afsaneh Ardehali Master of Architecture, California Polytechnic State University San Luis Obispo, CA 1987 Committee Members: John E. Hancock (Chair) Nnamdi Elleh, Ph.D. Mood-Consciousness and Architecture abstract This thesis is an effort to unfold the disclosing power of mood as the basic character of all experiencing as well as theorizing in architecture. Having been confronted with the limiting ways of the scientific approach to understanding used in the traditional theoretical investigations, (according to which architecture is understood as a mere static object of shelter or aesthetic beauty) we turn to Martin Heidegger’s existential analysis of the meaning of Being and his new interpretation of human emotions. Translations of philosophers Eugene Gendlin, Richard Polt, and Hubert Dreyfus elucidate the deep meaning of Heidegger’s investigations and his approach to understanding mood. In contrast to our customary beliefs, which are largely informed by scientific understanding of being and emotions, this new understanding of mood clarifies our experience of architecture by shedding light on the contextualizing character of mood. In this expanded horizon of experiencing architecture, the full potentiality of mood in our experience of architecture becomes apparent in resoluteness of our new Mood-Consciousness of architecture. -
The Political Theory of Hannah Arendt: the Problem of Evil and the Origins of Totalitarianism
Narrative Section of a Successful Application The attached document contains the grant narrative and selected portions of a previously funded grant application. It is not intended to serve as a model, but to give you a sense of how a successful application may be crafted. Every successful application is different, and each applicant is urged to prepare a proposal that reflects its unique project and aspirations. Prospective applicants should consult the Education Programs application guidelines at http://www.neh.gov/grants/education/summer-seminars-and-institutes for instructions. Applicants are also strongly encouraged to consult with the NEH Division of Education Programs staff well before a grant deadline. Note: The attachment only contains the grant narrative and selected portions, not the entire funded application. In addition, certain portions may have been redacted to protect the privacy interests of an individual and/or to protect confidential commercial and financial information and/or to protect copyrighted materials. Project Title: The Political Theory of Hannah Arendt: The Problem of Evil and the Origins of Totalitarianism Institution: San Diego State University Project Director: Kathleen Jones Grant Program: Summer Seminars and Institutes for School Teachers 1100 Pennsylvania Ave., N.W., Rm. 302, Washington, D.C. 20506 P 202.606.8500 F 202.606.8394 E [email protected] www.neh.gov TABLE OF CONTENTS The Political Theory of Hannah Arendt: The Problem of Evil and the Origins of Totalitarianism Narrative Proposed Texts 1 Intellectual Rationale 1 Project Content and Implementation 10 Project Faculty and Staff 15 Participant Selection 17 Professional Development 17 Institutional Context 18 Budget 21 Appendices Outline of Seminar Topics 22 Selected Bibliography 24 Curriculum Vita- Kathleen B. -
Methodological Notes on Arendt
genealogy Article Genealogy of Experiential Frames: Methodological Notes on Arendt Ari-Elmeri Hyvönen Faculty of Social Sciences, Tampere University, 30014 Tampere, Finland; [email protected] Abstract: This article seeks to add a new theoretical voice to the tradition of genealogical inquiry in political theory and beyond by offering a re-reading of the thought of Hannah Arendt. Going beyond the letter of her thought, in this article I propose that placing Arendt in the genealogical tradition of inquiry (particularly its Foucauldian strand) helps to make sense of what she was “up to” when she turned to history in her work, especially in the analysis of totalitarianism and the account of modernity presented in The Human Condition. I will specifically highlight the historical emergence of “process-thinking” that Arendt traces across her writings. The article seeks to sketch a unique approach to genealogical inquiry that can be taken up by anyone interested in critical analysis of our present age and its politics. Towards the end of the essay, I elaborate this approach methodologically by making a reference to frame analysis. Thus, I articulate a “genealogical frame analysis”, an inquiry into historical emergence of various metaphors and frames that organize our experience of the world. I also highlight the centrality of events for Arendt’s genealogy, as well as its role in a broader set of world-building practices. Keywords: Hannah Arendt; genealogy; method; history; life; process; critique 1. Introduction Citation: Hyvönen, Ari-Elmeri. 2021. Genealogy—the problematization of the present through the study of its historical Genealogy of Experiential Frames: emergence—has arguably become one of the defining methods, or modes of inquiry, in po- Methodological Notes on Arendt. -
A Study of the Pariah in Hannah Arendt's Theory of Action. Tobi B
University of Massachusetts Amherst ScholarWorks@UMass Amherst Masters Theses 1911 - February 2014 1990 A study of the pariah in Hannah Arendt's theory of action. Tobi B. Elkin University of Massachusetts Amherst Follow this and additional works at: https://scholarworks.umass.edu/theses Elkin, Tobi B., "A study of the pariah in Hannah Arendt's theory of action." (1990). Masters Theses 1911 - February 2014. 2486. Retrieved from https://scholarworks.umass.edu/theses/2486 This thesis is brought to you for free and open access by ScholarWorks@UMass Amherst. It has been accepted for inclusion in Masters Theses 1911 - February 2014 by an authorized administrator of ScholarWorks@UMass Amherst. For more information, please contact [email protected]. A STUDY OF THE PARIAH IN HANNAH ARENDT ' S THEORY OF ACTION A Thesis Presented by TOBI B. ELKIN Submitted to the Graduate School of the University of Massachusetts in partial fulfillment of the requirements for the degree of MASTER OF ARTS September 1990 Political Science A STUDY OF THE PARIAH IN HANNAH ARENDT'S THEORY OF ACTION A Thesis Presented by TOBI B. ELKIN Approved as to style and content by: , /f ^ , J /y ichoLhs Xeno.Snv.Clv^ir f^bricia MilZfe, Member Jerome King T Department Science ACKNOWLEDGMENTS I am indebted to my family and friends for their generous support and encouragement while I was undertaking this project. I would have been unable to complete this study without the supportive environment which my family provided. Thanks also go to N. Xenos, P. Mills, and J. King for their interest, patience, and cooperation. -
Romantic Imagination and Dream Life in Hannah Arendt's Thought
ZESZYTY NAUKOWE TOWARZYSTWA DOKTORANTÓW UJ NAUKI HUMANISTYCZNE, NR 25 (2/2019), S. 7–33 E-ISSN 2082-9469 | P-ISSN 2299-1638 WWW.DOKTORANCI.UJ.EDU.PL/ZESZYTY/NAUKI-HUMANISTYCZNE DOI: 10.26361/ZNTDH.10.2019.25.01 ANNA CZEPIEL JAGIELLONIAN UNIVERSITY IN KRAKÓW FACULTY OF PHILOSOPHY INSTITUTE OF PHILOSOPHY E-MAIL: [email protected] ______________________________________________________________________________________ “Helios rückt die Träume aus dem Nachlass”: Romantic Imagination and Dream Life in Hannah Arendt’s Thought ABSTRACT The article aims at presenting Hannah Arendt’s complicated relation with romanticism and romantic imagination and pays particular attention to dream life. It discovers that the theme of dreams-that-turn-out-to-be-real-life mysteriously appears throughout Arendt’s works. The primary source of this theme would be a self-reflective essay Die Schatten written in 1925 by 19-year-old Arendt, in which she admits that in dreams she lives “her proper life” (ihr eigentliches Leben) and feels internal harmony as well as harmony with the world. Interestingly, the essay ends with a wish to have, in the real life, scope for free verbal expression that would enable her to “release her soul,” thus to dwell in a real, non-perfect version of dreamlike harmony. This source—as well as other texts, including the book on Rahel Varnhagen and unknown youthful notes on Sophocles— allows me to find out that it is both tempting and justified to describe Arendt’s mature concept of political realm as a realm where the involuntary features of dreams, namely the perfect expression of uniqueness of the individual as well as his or her internal har- mony and harmony with the world, are to some extent recaptured. -
Reflecting on Hannah Arendt and Eichmann in Jerusalem: a Report on the Banality of Evil
Peter Burdon,* Gabrielle Appleby,** Rebecca LaForgia,† Joe McIntyre‡ and Ngaire Naffine§ REFLECTING ON HANNAH ARENDT AND EICHMANN IN JERUSALEM: A REPORT ON THE BANALITY OF EVIL ABSTRACT In this essay, we offer a modern legal reading of Hannah Arendt’s classic book, Eichmann in Jerusalem. First we provide a brief account of how Arendt came to write Eichmann in Jerusalem and explain her central arguments and observations. We then consider the contemporary relevance of Arendt’s work to us as legal academics engaged with a variety of problems arising from our times. We consider Arendt’s writing of Eichmann in Jerusalem as a study in intellectual courage and academic integrity, as an important example of accessible political theory, as challenging the academic to engage in participatory action, and as informing our thinking about judgement when we engage in criminal law reform. Finally, we consider the role of Arendt’s moral judgement for those within government today and how it defends and informs judgement of the modern bureaucrat at a time of heightened government secrecy. I INTRODUCTION n 11 April 1961 the Israeli Government put the Nazi war criminal Adolf Eichmann on trial in Jerusalem. The trial was established by the Israeli pros- Oecution as not only a trial of Eichmann, but also a bearing witness to the Holocaust itself. The prosecution called over 100 witnesses to testify, many of whom were survivors of Nazi concentration camps. For 14 weeks the trial made interna- tional headlines. One of the trial’s most famous observers was the political theorist Hannah Arendt.1 Arendt reported her observations in The New Yorker. -
Telling Stories, Story and History in Arendt´S Thought
Telling Stories. Story and History in Arendt´s Thought Abstract: Arendt devoted most of her political writings to the relationship between life writing and constructing citizenship. In all her biographies we meet the same idea: Human Beings have a narrative identity and only when this identity can be constructed and shown in the public realm, human beings can tell their stories and act upon their history. Key Words: Arendt, Narrativity, Stories, History, Life. “One can‟t say how life is, how chance or fate deals with people, except by telling the tale.”1 Arendt‟s extensive works are strewn with reflections on narrativity, biography and the role of tales and stories. But there is absolutely no definite or structured theory on these subjects2. Therefore, they have sometimes gone unnoticed or been considered as elements of minor importance within her thinking. More global reading has been needed to underline the relevance of life and its narration in Arendt‟s production. Pioneering work in this area has been carried out by Julia Kristeva and Sheila Benhabib. Following the path marked by these authors, and by Dana Villa, Lisa Jane Disch and Jacques Taminiaux, in this paper I intend to deal with the general framework of these issues, which in Arendt are quite dispersed. A thorough reading of her notes on ideas on life, biography and narrative reveals two important aspects. The first is the early appearance of this subject-matter, which can already be found in her second book: Rahel Varnhagen. The Life of a Jewess, begun in Germany in 1929, and finished in the US in 1958. -
Bioethics and Human Condition: Contributions to Thinking About Birth
484 Revista Bioética Print version ISSN 1983-8042 On-line version ISSN 1983-8034 Rev. Bioét. vol.26 no.4 Brasília Out./Dez. 2018 Doi: 10.1590/1983-80422018264266 ATUALIZAÇÃO Bioética e condição humana: contribuições para pensar o nascimento Ana Míriam Wuensch 1, Julio Cabrera 1 1. Programa de Pós-Graduação em Bioética, Universidade de Brasília (UnB), Brasília/DF, Brasil. Resumo A bioética recorre à filosofia ao examinar conceitos e valores, problemas e ferramentas metodológicas e ao tratar de problemas específicos da vida humana no mundo moderno. Contudo, tanto na bioética quanto na filosofia, a com- preensão existencial do que significa nascer é poucas vezes articulada, enquanto a dimensão existencial da morte e do morrer tem recebido mais atenção. Neste artigo, propomos reconsiderar a condição humana como pano de fundo de uma ética para a vida em seus múltiplos extratos e modulações, e a partir da qual se pode elaborar pers- pectiva filosófica que pense o nascimento como horizonte mais amplo para tratar problemas bioéticos específicos. Destacamos, neste artigo, algumas contribuições de Hannah Arendt e María Zambrano, duas pensadoras que se ocuparam da condição humana, entre o nascimento e a morte. Palavras-chave: Bioética. Temas bioéticos. Nascimento vivo. Parto. Filosofia. Resumen La bioética y la condición humana: contribuciones para pensar el nacimiento La bioética recurre a la filosofía en su práctica de examen conceptual y de valores, sus problemas y herramientas metodológicas, para tratar problemas específicos de la vida humana en el mundo moderno. Proponemos una reconsideración de la condición humana, como un trasfondo a partir del cual se elabora una ética para la vida – en sus múltiples dimensiones y modulaciones – como una perspectiva filosófica para pensar el nacimiento en la bioética, y como un horizonte más amplio para el tratamiento de problemas bioéticos específicos. -
Hannah Arendt's Shared Destiny with Rahel Varnhagen
Hannah Arendt’s Shared Destiny with Rahel Varnhagen Hannah Arendt’s Shared Destiny with Rahel Varnhagen Donald J.Goldstein, Henley-Putnam University, San Jose, California, USA "All my life I considered myself Rahel and nothing else."1 ---Hannah Arendt Hannah Arendt was one of the most formidable philosophers and political commentators of the twentieth century. She left behind an enormous corpus of books that cover the range of topics of ontology, epistemology, political theory, linguistic analysis and historiography. She ignited debates that still rage on the Holocaust, civil rights, the ideal human life and the future of humankind. She was a Jew by birth and a Zionist by vocation, yet her writings transcend both characterizations. Arendt never renounced her Judaism, although she was entirely secular and distanced herself from her origins, not in rejection, but in an attempt to become an authentic actor/intellectual in the modern world. In an exchange of letters with her dissertation adviser, Karl Jaspers, Arendt explained: She was not trying to reify the “fate of Jews” by rooting Rahel in determinism of social condition and inheritance. Her work, instead, was a “preliminary” effort to indicate that a “certain possibility” which she “tentatively” called “fatefulness,” emerges in the process of conscious distancing from Jewish identity in order to recapture it more fully. It is the historical givenness of the Jewish people, which can be objectified so that it can be understood and reappropriated. This fatefulness . can occur only in a separation from Judaism.... An objectification is in fact there in a certain sense, but not an objectification of Jewish experience .. -
An Arendtian Critique of Aristotle's Concept of Praxis1
The End of Action: An Arendtian Critique of Aristotle’s Concept of praxis1 Jussi Backman University of Helsinki Introduction Arendt’s concept of action, which she distinguishes from other human activities as the eminently political activity, is often regarded as a renewal of Aristotle’s concept of praxis. Arendt’s own remarks easily lead us to think that she is simply “rehabilitating” action from its Aristotelian subordination to contemplation. I will argue that in interpreting contemplation in its pure self-referentiality as the supreme kind of praxis, Aristotle is, in fact, realigning the pre-philosophical notion of action itself along the lines of the teleological means-end structure of production (poiēsis). Consequently, Arendt’s critique of philosophy’s traditional “forgetfulness” of action, which she sees as ultimately culminating in the totalitarian substitution of social production for political action, can be understood as a critique of the Aristotelian notion of praxis as such, along with its presuppositions. The roots of this critique can be traced back to Heidegger’s reading of Aristotle. 1 I would like to thank the editors and Dana R. Villa for their valuable comments on this paper, as well as Julia Honkasalo, Krista Johansson, Mika Ojakangas, and other organizers for the opportunity to present an earlier version of it at the anniversary symposium Practice, Thought, and Judgment: Hannah Arendt 100 years (Helsinki, November 2006). Among other studies closely related to the topic of this paper, I would like to mention Jussi Backman, “Für das Wohnen denken: Heidegger, Arendt und die praktische Besinnung.” In Alfred Denker, Günter Figal, Franco Volpi & Holger Zaborowski (eds.), Heidegger-Jahrbuch, vol. -
The Political Thought of Hannah Arendt (Draft) Prof. Wolin Fall 2016 History/Political Science 72300 Mon. 6:30-8:30 Room: GC 53
The Political Thought of Hannah Arendt (Draft) Prof. Wolin Fall 2016 History/Political Science 72300 Mon. 6:30-8:30 Room: GC 5383 [email protected] In the annals of twentieth-century political thought, Hannah Arendt (1906-1975) carved out a unique and enduring niche. Today, some 40 years after her death, her political philosophy seems more relevant than ever. In 1951, she wrote the first important book on totalitarianism, perhaps the central political problem of the twentieth century. Seven years later, Arendt published her landmark contribution to European political thought, the Human Condition, in which she seeks to probe and to delineate the existential bases of human freedom. Avoiding the liberal political idiom of "rights," Arendt broaches this theme in terms of the ontological values of "plurality" and "action" – constituents of human distinctiveness that Arendt traces back to the glories of Periclean Athens. Nevertheless, she also found important modern political corollaries to "action" in the fleeting experience of direct (that is, non-representative) democracy: in the notion of "local democracy" that flourished in pre-revolutionary America and in the emergence of "workers consuls" in the course of the European revolutions of 1905, 1918, and 1956. Our main thematic focus will concern Arendt’s central contributions to twentieth century political thought: The Origins of Totalitarianism (1951), The Human Condition (1958), and On Revolution (1962). However, as preparation for this encounter, attention to Arendt’s formative philosophical and political influences is indispensable. Therefore, in conjunction with these works, we will also selectively read a number of background texts that will assist us in clarifying the conceptual framework that Arendt develops in her mature political works.