THE PORTABLE HANNAH ARENDT PDF, EPUB, EBOOK Hannah Arendt | 640 pages | 25 Sep 2003 | Penguin Books Ltd | 9780142437568 | English | London, United Kingdom The Portable Hannah Arendt: Arendt, Hannah: : Books Professor Hannah. On Revolution. Usually dispatched within 3 to 4 days. Next page. About the Author Hannah Arendt was born in Hanover, Germany, in , and received her doctorate in philosophy from the University of Heidelberg. In , she was briefly imprisoned by the Gestapo, after which she fled Germany for Paris, where she worked on behalf of Jewish refugee children. In , she was stripped of her German citizenship, and in she left France for the United States. Her many books include The Origins of Totalitarianism , The Human Condition and Eichmann in Jerusalem , in which she coined the famous phrase 'the banality of evil'. She died in What other items do customers buy after viewing this item? Only 2 left in stock. No customer reviews. How are ratings calculated? 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Arendt argues that totalitarianism was a "novel form of government," that "differs essentially from other forms of political oppression known to us such as despotism, tyranny and dictatorship" [] in that it applied terror to subjugate mass populations rather than just political adversaries. Arendt's Habilitationsschrift on Rahel Varnhagen was completed while she was living in exile in Paris in , but not published till , in the United Kingdom by East and West Library, part of the Leo Baeck Institute. In addition it represents an early version of her concept of history. Her account of Varnhagen's life was perceived during a time of the destruction of German-Jewish culture. It partially reflects Arendt's own view of herself as a German-Jewish woman driven out of her own culture into a stateless existence, [] leading to the description "biography as autobiography". In what is arguably her most influential work, The Human Condition , [] Arendt differentiates political and social concepts, labor and work, and various forms of actions; she then explores the implications of those distinctions. Her theory of political action, corresponding to the existence of a public realm, is extensively developed in this work. Arendt argues that, while human life always evolves within societies, the social part of human nature, political life, has been intentionally realized in only a few societies as a space for individuals to achieve freedom. Conceptual categories, which attempt to bridge the gap between ontological and sociological structures, are sharply delineated. While Arendt relegates labor and work to the realm of the social, she favors the human condition of action as that which is both existential and aesthetic. These are forgiving past wrong or unfixing the fixed past and promising future benefit or fixing the unfixed future. Arendt had first introduced the concept of "natality" in her Love and Saint Augustine [80] and in The Human Condition starts to develop this further. In this, she departs from Heidegger's emphasis on mortality. Arendt's positive message is one of the "miracle of beginning", the continual arrival of the new to create action, that is to alter the state of affairs brought about by previous actions. She defined her use of "natality" as:. The miracle that saves the world, the realm of human affairs, from its normal, "natural" ruin is ultimately the fact of natality, in which the faculty of action is ontologically rooted. It is, in other words, the birth of new men and the new beginning, the action they are capable of by virtue of being born. Natality would go on to become a central concept of her political theory, and also what Karin Fry considers its most optimistic one. Between Past and Future is an anthology of eight essays written between and , dealing with a variety of different but connected philosophical subjects. These essays share the central idea that humans live between the past and the uncertain future. Man must permanently think to exist, but must learn thinking. Humans have resorted to tradition, but are abandoning respect for this tradition and culture. Arendt tries to find solutions to help humans think again, since modern philosophy has not succeeded in helping humans to live correctly. Arendt's book On Revolution [] presents a comparison of two of the main revolutions of the 18th century, the American and French Revolutions. She goes against a common impression of both Marxist and leftist views when she argues that France, while well-studied and often emulated, was a disaster and that the largely ignored American Revolution was a success. The turning point in the French Revolution occurred when the leaders rejected their goals of freedom in order to focus on compassion for the masses. In the United States , the founders never betray the goal of Constitutio Libertatis. Arendt believes the revolutionary spirit of those men had been lost, however, and advocates a "council system" as an appropriate institution to regain that spirit. These related essays deal with contemporary American politics and the crises it faced in the s and s. Thus, she breaks with the predominant conception of power as derived from violence. Arendt was a minor poet, but kept this very private. Its opening stanza read: [49]. Evening falling— a soft lamenting sounds in the bird calls I have summoned. Dusk will come again sometime. Night will come down from the stars. We will rest our outstretched arms In the nearness, in the distances. When Hannah Arendt died in , she left a major work incomplete, which was later published in as The Life of the Mind. Since then a number of her minor works have been collected and published, mainly under the editorship of Jerome Kohn. In "Essays in Understanding" appeared as the first of a series covering the period —, but attracted little attention. A new version of Origins of Totalitarianism appeared in followed by The Promise of Politics in The renewed interest in Arendtiana following these publications led to a second series of essays, Thinking Without a Banister: Essays in Understanding, — , published in Other collections have dealt with her Jewish identity, including The Jew as Pariah and The Jewish Writings , moral philosophy including Lectures on Kant's Political Philosophy and Responsibility and Judgment , together with her literary works as Reflections on Literature and Culture Arendt's last major work, The Life of the Mind [] remained incomplete at the time of her death, but marked a return to moral philosophy. The outline of the book was based on her graduate level political philosophy class, Philosophy of the Mind , and her Gifford Lectures in Scotland. Her most recent work had focused on the first two, but went beyond this in terms of vita activa. Her discussion of thinking was based on Socrates and his notion of thinking as a solitary dialogue between oneself, leading her to novel concepts of conscience. Arendt died suddenly five days after completing the second part, with the first page of Judging, still in her typewriter, and McCarthy then edited the first two parts and provided some indication of the direction of the third. These have since been published separately. After Hannah Arendt's death a number of her essays and notes have continued to be edited and published posthumously by friends and colleagues, including those that give some insight into the unfinished third part of The Life of the Mind. In , on hearing of Adolf Eichmann's capture and plans for his trial , Hannah Arendt contacted The New Yorker and offered to travel to Israel to cover it when it opened on 11 April Also she had witnessed "little of the Nazi regime directly" [am] [] and this was an opportunity to witness an agent of totalitarianism first hand. The offer was accepted and she attended six weeks of the five-month trial with her young cousin from Israel, Edna Brocke. Most famously, Arendt coined the phrase "the banality of evil " to describe the phenomenon of Eichmann. She, like others, [] was struck by his very ordinariness and the demeanor he exhibited of a small, slightly balding, bland bureaucrat, in contrast to the horrific crimes he stood accused of. Arendt's argument was that Eichmann was not a monster, contrasting the immensity of his actions with the very ordinariness of the man himself. Eichmann, she stated, not only called himself a Zionist, having initially opposed the Jewish persecution, but also expected his captors to understand him. She pointed out that his actions were not driven by malice, but rather blind dedication to the regime and his need to belong, to be a joiner. On this, Arendt would later state "Going along with the rest and wanting to say 'we' were quite enough to make the greatest of all crimes possible". This led her to set out her most famous, and most debated, dictum: "the lesson that this long course in human wickedness had taught us — the lesson of the fearsome, word-and-thought-defying banality of evil".