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Ruth Kelson Hannah Arendt E O Âmbito Do Conceito De Banalidade

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Ruth Kelson Hannah Arendt E O Âmbito Do Conceito De Banalidade PONTIFÍCIA UNIVERSIDADE CATÓLICA DE SÃO PAULO PUC-SP Ruth Kelson Hannah Arendt e o âmbito do conceito de Banalidade do Mal MESTRADO EM CIÊNCIAS DA RELIGIÃO SÃO PAULO 2011 PONTIFÍCIA UNIVERSIDADE CATÓLICA DE SÃO PAULO PUC-SP Ruth Kelson Hannah Arendt e o âmbito do conceito de Banalidade do Mal MESTRADO EM CIÊNCIAS DA RELIGIÃO Dissertação apresentada à banca examinadora da Pontifícia Universidade Católica de São Paulo, como exigência parcial para obtenção do título de Mestre em Ciências da Religião, sob a orientação do Prof. Dr. Luiz Felipe Pondé. SÃO PAULO 2011 Banca Examinadora _________________________________ _________________________________ _________________________________ À minha mãe Simita, aos meus irmãos Doris e Bruno e aos meus filhos Matheus, Pedro e Ana. À memória do meu pai, Siegfried (Sica). AGRADECIMENTOS Todos os agradecimentos que tenho a fazer serão sinceros e emocionados. Em primeiro lugar, agradeço aos queridos colegas de mestrado em Ciências da Religião da PUC-SP e aos colegas do NEMES (Núcleo de Estudos da Mística e da Santidade) igualmente da PUC-SP. Estas pessoas me restituíram o sentimento de alegria e esperança em um mundo de pessoas generosas, onde a inteligência e o pensamento têm terreno fértil; - ao meu orientador, Prof. Dr. Luiz Felipe Pondé, por sua abertura em aceitar a minha “anarquia”. Julgo que o estímulo de seu pensamento instigante e a confiança na criatividade de seus alunos têm sido fundamentais para que eles dêem com tanta prodigalidade, como tenho constatado, o melhor de si; - à Prof a Dr a Dulce Critelli as aulas tão esclarecedoras a respeito do pensamento de Hannah Arendt. É uma mestra que muito admiro; - à Lilian Wurzba, minha colega do NEMES, sua prontidão e amizade em me ajudar a formatar a dissertação e em fazer sua revisão; - ao colega Neivor Schuck que me instruiu com tanta profundidade nos conceitos filosóficos de que eu precisava para tratar dos temas aqui abordados; - a Reuven Faingold as críticas e correções sobre o Nazismo; - ao meu tio Isu Fang a tradução para o inglês do Resumo; - à minha família e aos meus amigos por este tempo em que se mantiveram fiéis esperando por mim enquanto estive mergulhada no imenso mundo de Hannah Arendt e no doloroso mundo da Banalidade do Mal. RESUMO Com esta dissertação, pretende-se ampliar a abrangência do conceito de Banalidade do Mal, um termo criado por Hannah Arendt para qualificar um Mal que não fora ainda detectado com uma forma própria e que ela observou no nazista Adolf Eichmann durante seu julgamento em Jerusalém em 1962. Ela o chamou de um Mal sem raízes, que é como um fungo na superfície. Localizou-o em uma não-pessoa, em alguém que “não pensa”, que não realiza o diálogo de mim-comigo-mesmo e age em heteronomia, sob uma determinação exterior à qual obedece sem se responsabilizar pessoalmente por suas conseqüências morais. Este conceito ajuda a elucidar a forma de agir dos totalitarismos da era moderna e a atitude daqueles que “somente cumprem ordens”, sem levar em conta a monstruosidade que elas podem trazer embutidas. A primeira condição para esta nova forma do Mal foi a transformação prévia do homem num puro animal laborans , dedicado quase que exclusivamente à sua sobrevivência como espécie. Transformado em coisa, em meio e não em fim em si mesmo, o homem adquiriu a condição de superfluidade da qual pode derivar a lógica do extermínio. A segunda condição foi a destituição da sacralidade do homem na modernidade. Com a morte de Deus, o homem se tornou simples coisa, passível de ser moldado, usado ou descartado. A terceira condição é o predomínio do processo no mundo atual, que tem uma dinâmica autônoma e independe do homem e de suas decisões. Zigmunt Baumann acrescentou à visão de Hannah Arendt uma nova compreensão dos mecanismos e motivos que podem resvalar para esta forma de Mal: a luta contra o indeterminado, o caótico e a ambivalência, com o objetivo de criar um mundo controlado e menos ameaçador. Porém, na luta contra a ambivalência, cria-se um caos ainda maior em torno a estas ordens que são construídas. Neste mundo em que se pretende impor a ordem de uma lei determinística ou de um projeto, o burocrata é o principal agente da Banalidade do Mal. A questão desta forma de Mal suscita a pergunta de quais meios dispomos para nos contrapormos a ela. Palavras-chave : Hannah Arendt, banalidade do mal, Eichmann, nazismo, ambivalência. ABSTRACT This dissertation intends to enlarge the scope of the concept Banality of Evil, a term coined by Hannah Arendt to qualify an Evil that had not yet been detected as a particular form and that she had observed in the Nazi Adolph Eichmann during his trial in Jerusalem in 1962. She called it an Evil without roots, which is like a fungus in the surface. She found it in a non- person, in someone that “doesn’t think”, that doesn’t perform the dialogue me-with-myself and acts in heteronomy, under an external command to which it obeys without assuming personal responsibility for its moral consequences. This concept helps to elucidate the way totalitarianisms of the modern era acts and the attitude of those that “only follow orders”, without considering the monstrosities that they can embed. The first condition for this new form of Evil was man’s preceding transformation in a pure animal laborans, dedicated nearly exclusively to his survival as a species. Transformed in a thing, as a mean and not an end in itself, man acquired the condition of superficiality from which it could derive the logic of extermination. The second condition was the destruction of the sacredness of man in modern times. With the death of God, he was transformed into a simple thing, able to be molded, used and discarded. The third condition is the predominance of the process in the world today which has an autonomous dynamics and is independent of man and his decisions. Zigmunt Baumann added to Hannah Arendt’s vision a new comprehension of the mechanisms and motives that can slip into this form of Evil: the fight against the indeterminate, the chaotic and the ambivalence, trying to create a controlled and less threatening world. But, in the fight against ambivalence, an even greater chaos is created around this orders that are built. In this world on which one wants to impose the order of a deterministic law or project, the bureaucrat is the main agent of this form of Evil. The question of the Banality of Evil raises the question of what are the means at our disposal to oppose it Key-words : Hannah Arendt, Banality of evil, Eichmann, Nazism, ambivalence. Sumário Introdução ....................................................................................................................... 08 Capítulo 1. Hannah Arendt: vida, obra e tempo .............................................................. 13 Capítulo 2. O Nazismo e Holocausto, ocorrências de Mal Banal ..................................... 31 2.1 O antissemitismo ........................................................................................... 32 2.2 O nazismo ...................................................................................................... 35 2.3 Ideologia nazista ............................................................................................ 40 2.4 O mito ariano ................................................................................................. 42 2.5 A propaganda nazista ..................................................................................... 45 2.6 A corporificação da Banalidade do Mal ......................................................... 47 2.7 O programa racial nazista............................................................................... 49 2.8 A estrutura do sistema nazista ........................................................................ 51 2.9 O Holocausto ................................................................................................. 53 Capítulo 3. Conceito de Banalidade do Mal a partir de Hannah Arendt ........................... 57 3.1 Localização da Lei Moral............................................................................... 59 3.2 A liberdade .................................................................................................... 61 3.3 Mal Radical ................................................................................................... 62 3.4 Sócrates e o dois-em-um ................................................................................ 64 3.5 O Pensar como contraposição ao Mal ............................................................. 65 3.6 O caminho que conduziu até a superfluidade do homem ................................ 68 3.7 Os agentes da Banalidade do Mal ................................................................... 74 3.8 Os Totalitarismos e o homem exterminável .................................................... 79 3.9 Ruptura .......................................................................................................... 85 3.10 O Horror inexprimível ................................................................................. 85 3.11 Banalidade do Mal ....................................................................................... 91 Capítulo 4. Eichmann: um agente da Banalidade do Mal ................................................. 95 Capítulo 5. A Banalidade do Mal na Sociedade Contemporânea...................................... 117 Conclusão ......................................................................................................................
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