Arendt on Arendt: Reflecting on the Meaning of the Eichmann Controversy Audrey P
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The Relations Between Israel and the Diaspora
chapter 5 Close and Distant: The Relations between Israel and the Diaspora Ephraim Yuchtman-Ya’ar and Steven M. Cohen A Brief Demographic History The major features of contemporary relationships between the world’s two largest Jewish communities—one in the United States and the other in Israel—bear directly upon any assessment of the state of “Jewish peoplehood” during the first decade of the twenty-first century. How do members of the two communities relate to each other and to the Jewish people? To put this discus- sion into a historical context, we first turn to a brief account of the major demographic and related developments that took place between the Jewish communities in Israel and the diaspora over time. Jews have lived in the Diaspora since biblical times. During most of that long history, the Jewish population in “the Land of Israel” comprised a small, or more precisely, a very small minority of the entire world Jewry. Over the centu- ries, the Jewish Diaspora has continuously strived to keep alive its connection and devotion to Zion, though most of that effort was essentially symbolic, based on adherence to traditions and rituals but with little concrete action. The renowned Jewish medieval poet from Spain, Yehuda Halevi, expressed those sentiments in the following line from one of his most famous poems: “My heart is in the East but I am far in the West.” He himself had realized his dream and left Spain in order to settle in the home of his ancestors, but his act was a rare exception, that only a few followed. -
Situating Systems Thinking Between Past & Future: Hannah
A Multicultural Interdisciplinary Inquiry Situating Systems Thinking between Past & Future Hannah Arendt’s Discourse on the Multicultural “World” Chanthou Thoeun There is by now a devastating cata- Lupinacci, 2011). What can be no longer promote a network of interrelationships logue of evidence revealing the depth and hidden from public consciousness is that among developed and underdeveloped breadth of corporate sponsored, govern- the earth’s natural resources cannot sus- nations, functioning instead as an exten- ment sanctioned acts of violence against tain the excessive consumption habits, sion of corporations’ and governments’ the environment across the globe. British persistent exploitation of human labor, expansion through acts of neo-imperial- Petroleum’s (BP) oil spill, for instance, is a and willful degradation and depletion of ism. The systemic nature of the assault testament to large-scale catastrophic eco- resources, particularly in underdeveloped on the environment and its testimony to logical damages resulting from corporate nations: the world is collapsing. That the the rise of mammoth-like corporations overexpansion and systemic ecological ecological crisis continues to be rendered has been largely underestimated by ignorance (Martusewicz, Edmundsun, & inconsequential at the structural level mainstream media and politics. Given depicts a disturbing image of our society; the urgency of the ecological crisis that all we are a society stuck in the midst of an levels of society face, a paradigmatic shift Chanthou Thoeun is a teacher ecological crisis that tests our values, toward restructuring politics, economics, of advanced placement English ideology, politics, and education. Beyond and education must take place to ensure and English language development exposing the corruption of a society that episodes such as the BP oil spill can be in the Stockton Unified School District privileges capitalism and progress and eradicated. -
Hannah Arendt Controversy
Eichmann in New York: The New York Intellectuals and the Hannah Arendt Controversy ANSON RABINBACH The Eichmann controversy, occasioned by Hannah Arendt’s five-part series that appeared in The New Yorker from February 16 to March 16, 1963, was certainly the most bitter public dispute among intellectuals and scholars concerning the Holocaust that has ever taken place. It was also the first time that both Jews and non-Jews were witness to a controversy over Jewish memory, an affair that took place largely, but not exclusively, among Jews. The controversy elicited over a thousand published responses. It lasted almost three years from the initial burst of reactions to Arendt’s articles and book in 1963, gradually subsiding only after her response to Jacob Robinson’s book-length disputation, And the Crooked Shall Be Made Straight, more than two years later.1 The animosity and rancor of the dispute was so extreme that more than two decades later Irving Howe could write that “within the New York intellectual world Arendt’s book provoked divisions that would never be entirely healed.”2 To varying degrees almost all her critics took up Arendt’s most controversial points: her characterization of Eichmann as a thoughtless and “banal” cipher of totalitarian rule, her judgments of the behavior of the Jewish leaders and Zionist officials in Eastern Europe, her analysis of the legal charges against Eichmann, and her accusation that the court proceedings were, in effect, a “show trial.” But as Richard I. Cohen has shown in his comprehensive rezeptionsgeschichte (reception history) of the controversy, despite a good deal of overlap concerning the main themes of Arendt’s work, substantial distinctions among different audiences and responses can be discerned. -
The Truth of the Capture of Adolf Eichmann (Pdf)
6/28/2020 The Truth of the Capture of Adolf Eichmann » Mosaic THE TRUTH OF THE CAPTURE OF ADOLF EICHMANN https://mosaicmagazine.com/essay/history-ideas/2020/06/the-truth-of-the-capture-of-adolf-eichmann/ Sixty years ago, the infamous Nazi official was abducted in Argentina and brought to Israel. What really happened, what did Hollywood make up, and why? June 1, 2020 | Martin Kramer About the author: Martin Kramer teaches Middle Eastern history and served as founding president at Shalem College in Jerusalem, and is the Koret distinguished fellow at the Washington Institute for Near East Policy. Listen to this essay: Adolf Eichmann’s Argentinian ID, under the alias Ricardo Klement, found on him the night of his abduction. Yad Vashem. THE MOSAIC MONTHLY ESSAY • EPISODE 2 June: The Truth of the Capture of Adolf Eichmann 1x 00:00|60:58 Sixty years ago last month, on the evening of May 23, 1960, the Israeli prime minister David Ben-Gurion made a brief but dramatic announcement to a hastily-summoned session of the Knesset in Jerusalem: A short time ago, Israeli security services found one of the greatest of the Nazi war criminals, Adolf Eichmann, who was responsible, together with the Nazi leaders, for what they called “the final solution” of the Jewish question, that is, the extermination of six million of the Jews of Europe. Eichmann is already under arrest in Israel and will shortly be placed on trial in Israel under the terms of the law for the trial of Nazis and their collaborators. In the cabinet meeting immediately preceding this announcement, Ben-Gurion’s ministers had expressed their astonishment and curiosity. -
Hannah-Arendt-What-Is-Freedom.Pdf
WHAT IS FREEDOM? Mrio raise the question, what is freedom? seems to be a hopeless JL enterprise. It is as though age-old contradictions and antino- mies were lying in wait to force the mind into dilemmas of logical impossibility so that, depending which horn of the dilemma you are holding on to, it becomes as impossible to conceive of freedom or its opposite as it is to realize the notion of a square circle. In its the as the contradic- simplest form, difficulty may be summed up tion between our consciousness and conscience, telling us that we are free and hence responsible, and our everyday experience in the outer world, in which we orient ourselves according to the principle of causality. In all practical and especially in political matters we hold human freedom to be a self-evident truth, and it is upon this axiomatic assumption that laws are laid down in human com- munities, that decisions are taken, that judgments are passed. In all fields of scientific and theoretical endeavor, on the contrary, we proceed according to the no less self-evident truth of 'ruful ex "our nihilo, of nihil sine causa, that is, on the assumption that even to that if own lives are, in the last analysis, subject causation" and 143 144 Between Past and Future there should be an ultimately free ego in ourselves, it certainly never makes its unequivocal appearance in the phenomenal world, and therefore can never become the subject of theoretical ascer- tainment. Hence freedom turns out to be a mirage the moment psychology looks into what is supposedly its innermost -
Arendt's Critical Dialogue with Heidegger KOISHIKAWA Kazue
Thinking and Transcendence: Arendt’s Critical Dialogue with Heidegger KOISHIKAWA Kazue Adjunct Faculty, University of Tsukuba Abstract : In the introduction to The Life of the Mind: Thinking (1977), Hannah Arendt explains that it was her observation of Adolf Eichmann’s “thoughtlessness” — his inability to think — at his trial in Jerusalem that led her to reexamine the human faculty of thinking, particularly in respect to its relation to moral judgment. Yet, it is not an easy task for her readers to follow how Arendt actually constructs her arguments on this topic in this text. The purpose of this paper is to delineate Arendt’s criticisms of Heidegger in order to articulate the characteristics of her own account of thinking in relation to morality. The paper first suggests the parallelism between Heidegger’s “wonder” and Arendt’s “love” as the beginning of philosophizing, i.e., thinking, and point out a peculiar circularity in Heidegger’s account of thinking. Secondly, the paper traces Arendt’s criticism of Heidegger’s account of thinking in §18 of the LM 1. Thirdly, the paper discusses why Arendt thinks Heidegger’s account of thinking is problematic by examining Kant and the Problem of Metaphysics (1929). Finally, based on the above analyses and discussions, the paper explores the nature of Arendt’s account of thinking to show how her conception of thinking provides a basis for moral judgment. In the introduction to The Life of the Mind: Thinking (1977), Hannah Arendt explains that it was her observation of Adolf Eichmann’s “thoughtlessness” — his inability to think — at his trial in Jerusalem that led her to reexamine the human faculty of thinking, particularly in respect to its relation to moral judgment. -
Rethinking Hannah Arendt's Representation of The
Understanding, Reconciliation, and Prevention – Rethinking Hannah Arendt’s Representation of the Holocaust by Lindsay Shirley Macumber A thesis submitted in conformity with the requirements for the degree of Doctor of Philosophy Department for the Study of Religion University of Toronto © Copyright by Lindsay Shirley Macumber 2016 Understanding, Reconciliation, and Prevention: Rethinking Hannah Arendt’s Representation of the Holocaust Lindsay Shirley Macumber Doctor of Philosophy Centre for the Study of Religion University of Toronto 2016 Abstract In an effort to identify and assess the practical effects and ethical implications of representations of the Holocaust, this dissertation is a rethinking and evaluation of Hannah Arendt’s representation of the Holocaust according to the goal that she herself set out to achieve in thinking and writing about the Holocaust, understanding, or, “the unmediated, attentive facing up to, and resisting of, reality- whatever it may be.”1 By examining Arendt’s confrontation with the Holocaust from within the context of systemic evil (which is how I argue she approached the Holocaust), and in light of her ultimate aim to “be at home in the world,” I conclude that understanding entails both reconciling human beings to the world after the unprecedented evil of the Holocaust, as well as working towards its prevention in the future. Following my introductory chapter, where I argue that Arendt provided an overall representation of the Holocaust, and delimit the criteria of reconciliation and prevention, each subsequent chapter is dedicated to an aspect I identify as central to her representation of the Holocaust: Her claim that totalitarianism was unprecedented; that the evil exemplified by Adolf Eichmann was “banal;” and that the Jewish Councils “cooperated” with the Nazis in the destruction of their communities. -
Rabinbach, Anson. Staging the Third Reich
Copyright © 2020. Taylor & Francis Group. All rights reserved. Group. All rights © 2020. Taylor & Francis Copyright Rabinbach, Anson. Staging the Third Reich : Essays in Cultural and Intellectual History, edited by Stefanos Geroulanos, and Dagmar Herzog, Taylor & Francis Group, 2020. ProQuest Ebook Central, http://ebookcentral.proquest.com/lib/nyulibrary-ebooks/detail.action?docID=6235713. Created from nyulibrary-ebooks on 2020-07-01 17:45:52. Contents “The attraction of fascism itself”: Anson Rabinbach’s writings on Nazism and its opponents 1 STEFANOS GEROULANOS AND DAGMAR HERZOG PART I Nazism 19 1 The Beauty of Labor: The aesthetics of production in the Third Reich (1976) 21 Appendix: No angel from hell: The collapse of the Speer myth (2006) 42 2 Organized mass culture in the Third Reich: The women of Kraft durch Freude (1986) 58 3 The emotional core of fascism in its most virulent psychic manifestations (1989) 66 CO-AUTHORED WITH JESSICA BENJAMIN 4 The reader, the popular novel, and the imperative to participate: Reflections on public and private experience in the Third Reich (1991) 83 5 Nazi culture: The sacred, the aesthetic, and the popular (2005) 108 6 The humanities in Nazi Germany (2006) 138 CO-AUTHORED WITH WOLFGANG BIALAS Copyright © 2020. Taylor & Francis Group. All rights reserved. Group. All rights © 2020. Taylor & Francis Copyright Rabinbach, Anson. Staging the Third Reich : Essays in Cultural and Intellectual History, edited by Stefanos Geroulanos, and Dagmar Herzog, Taylor & Francis Group, 2020. ProQuest Ebook Central, http://ebookcentral.proquest.com/lib/nyulibrary-ebooks/detail.action?docID=6235713. Created from nyulibrary-ebooks on 2020-07-01 17:45:24. -
Ways of Narrating Memory: Hannah Arendt's “Eichmann in Jerusalem
Ways of Narrating Memory: Hannah Arendt’s “Eichmann in Jerusalem“ and 184 Steven Spielberg’s “Schindler’s List“ Wolfgang Heuer DOI 10.12957/dep.2012.3545 Ways of Narrating Memory: Hannah Arendt’s “Eichmann in Jerusalem“ and Steven Spielberg’s “Schindler’s List“1 Wolfgang Heuer2 Abstract It is self-evident that events of the past are bound to places and acting people, they are playing a decisive role for memory and history. Meaning and importance of places and actions in the past depend on their contexts and each change inevitably also changes the meaning of the events itself. I would like to demonstrate some of the consequences of such a change by comparing Hannah Arendt’s “Eichmann in Jerusalem“ with Steven Spielberg’s “Schindler’s List“ who decontextualized a factual story and thus changed places and acting people. But before doing this, I would like to emphasize the importance which places and acting people play for memory and history with some perhaps unusual remarks. They refer to the official European history and politics which seem to be marked by the absence of places and acting people. Resúmen El cineasta Wim Wenders señaló que la historia tiende a alejarse de sus lugares. Las películas norteamericanas se distinguen por una historia cuyo lugar es permutable en la mayoría de los casos, mientras que las películas europeas están más marcadas por un sentido de lugar, de particularidades regionales y locales. Wenders asignó a este sentido de lugar el rol clave en su trabajo cinematográfico. Para sus películas, los lugares constituyen las fuentes más fuertes de imágenes, ellas escriben la historia, no el autor del guión, para cuyo texto solamente se tiene que buscar cualquier lugar adecuado. -
Omni Hiroshima Nagasaki, August 6 and 9, 2020,#2
OMNI HIROSHIMA NAGASAKI, AUGUST 6 AND 9, 2020, #2 REMEMBRANCE/ABOLITION OF NUCLEAR WEAPONS https://jamesrichardbennett.blogspot.com/2020/08/hiroshimanagasaki- remembrance-and.html Compiled by Dick Bennett for a Culture of Peace, Justice, and Ecology http://omnicenter.org/donate/ CONTENTS: HIROSHIMA NAGASAKI, AUGUST 6 AND 9 (1945), 2020, #2 Remember Hiroshima: Thursday August 6, 7pm, Pulaski County WAND, ACPJ, Pax Christi Watch Online . NATIONAL REMEMBRANCES 2020 FOR ABOLISHING NUCLEAR WEAPONS Peace Action: Honoring survivors, 75 years later Bulletin of the Atomic Scientists, Hiroshima and Nagasaki, Special Coverage of 4 Articles 8-3-20 What Europeans believe about Hiroshima and Nagasaki—and why it matters Memorial Days: the racial underpinnings of the Hiroshima and Nagasaki bombings Create a #stillhere social media frame August 8 Tokyo House Party: Atomic Art MORE July 27, 2020 MORE Campaign for Peace, Disarmament and Common Security Resources: TANIGUCHI’s memoir, The Atomic Bomb on My Back, and a film of the bombings. Beyond the Bomb War Resisters League, Ban the Nukes! Global Zero 3 NEW BOOKS Reviewed by Publishers Weekly The Button: The New Nuclear Arms Race and Presidential Power from Truman to Trump by William J. Perry and Tom Z. Collina. BenBella, 2020. (334p). Fallout: The Hiroshima Cover-Up and the Reporter Who Revealed It to the World by Lesley M. M. Blume. Simon & Schuster, 2020,.$27 (288p) . Gambling with Armageddon: Nuclear Roulette from Hiroshima to the Cuban Missile Crisis, 1945–1962 by Martin J. Sherwin. Knopf, 2020. TEXTS Honoring survivors, 75 years later Jon ThFriend, Rainwater, u,As you may know, this year marks an unfortunate anniversary: the 75th year of Peace Julthe nuclear age. -
In Jerusalem: a Report on the Banality of Evil
SUMMARY AND EXCERPTS OF HANNAH ARENDT’S EICHMANN IN JERUSALEM: A REPORT ON THE BANALITY OF EVIL “The sad truth is that most evil is done by people who never make up their minds to be good or evil.” — Hannah Arendt, The Life of the Mind Background: Adolf Eichmann was the man tasked by the Third Reich (Nazi Germany) with managing the logistics for the mass deportation of Jews to ghettos and concentration camps. Essentially, he was in charge of ensuring that the trains kept running. By all accounts he ran a very efficient operation. For his role in the Final Solution (the extermination of the Jews), he was tried in Jerusalem, found guilty, and executed by hanging in 1962. Despite Eichmann’s admission that he had done everything that he was charged of— namely shipping countless Jews off to their deaths—he claimed that he was still innocent. “Whatever [Eichmann] did he did, as far as he could see, as a law-abiding citizen. He did his duty … he not only obeyed orders, he also obeyed the law.” Even more than that, Eichmann considered himself an ethical man. He bore no ill will toward anyone (including Jews) in his heart. He had followed the law of the German land (namely, Hitler’s will) almost perfectly. Eichmann ‘confessed’ of two exceptions to his obedience: out of pity, he had twice helped people of Jewish ancestry to escape the country. But rather than viewing this as a defense of himself as a good man, he was embarrassed by it: “when he was questioned about it during cross-examination, he became openly apologetic: he had ‘confessed his sins’ to his superiors.” — Hannah Arendt (1906-1975) was a philosopher who first gained recognition for her work, The Origins of Totalitarianism, which analyzed the conditions and beliefs that enabled Stalinism and Nazism to take firm root in Russia and Germany. -
A Reply to Ian Lustick's Article
Cont Jewry (2017) 37:171–181 DOI 10.1007/s12397-017-9213-x A Reply to Ian Lustick’s Article Editor’s Note: This Comment is a Response to Ian Lustick’s Article in This Issue of Contemporary Jewry v37(1) 1 2 Dan Michman • Sergio DellaPergola • 3 1 Paul Burstein • Adam S. Ferziger Received: 4 March 2017 / Accepted: 15 March 2017 / Published online: 24 April 2017 Ó Springer Science+Business Media Dordrecht 2017 According to Ian Lustick, Israel has built and, in turn, is dominated by an overemphasized Holocaust ethos that he calls ‘‘Holocaustia.’’ To be sure, his extensive essay describes three other distinct Holocaust narratives that emerged in the course of Israel’s history. But the central focus of the article is on this fourth one, its assumed domination of contemporary Israeli discourse, and its implications for the Israel-Arab conflict. As Lustick argues: Contemporary Israel is marked unmistakably with ‘‘Holocaustia,’’ by which I mean a universe of discourse based on the centrality in Jewish life of the Holocaust, its effects, and memories of it. The result, opines Lustick, is distortions and severe limits placed on the ability of Israeli society and Israeli leaders to exploit or even perceive opportunities for moving toward mutually advantageous arrangements with their neighbors. & Sergio DellaPergola [email protected] Dan Michman [email protected] Paul Burstein [email protected] Adam S. Ferziger [email protected] 1 Ramat-Gan, Israel 2 Jerusalem, Israel 3 Seattle, Washington, USA 123 172 D. Michman et al. The ongoing dominance of Holocaustia, moreover, may eventuate the demise of the Jewish polity itself.