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  1. Rosa Luxemburg and Hannah Arendt: Against the destruction of political spheres of freedom.Sidonia Blättler, Irene M. Marti & Senem Saner - 2005 - Hypatia 20 (2):88-101.
    : Freedom, understood as active participation in public life, connects the thinking of Rosa Luxemburg with that of Hannah Arendt. Biographically separated through the rise and victory of the totalitarian movements, they both developed a concept of the political that is oriented toward freedom and that demonstrates—in spite of their different historical experiences—essential common features: both authors emphasize the recognition of difference as a presupposition for a critical discussion of norms, traditions, and authorities, for the capacity to make unconstrained judgments, (...)
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  • Rosa Luxemburg and Hannah Arendt: Against the Destruction of Political Spheres of Freedom.Sidonia Blättler, Irene M. Marti & Translated By Senem Saner - 2005 - Hypatia 20 (2):88-101.
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  • Arendt’s genealogy of thinking.Justin Pack - 2016 - Continental Philosophy Review 50 (2):151-164.
    This paper presents what I will call Arendt’s genealogy of thinking. My purpose in doing so is to strengthen Arendt’s critique of thoughtlessness which I believe is both a powerful, but underappreciated analytic tool and a consistent, but under-examined thread that occurs throughout Arendt’s oeuvre. To do so I revisit her phenomenology of thinking and the distinction between thinking and cognition she introduces in her last, unfinished work, The Life of the Mind. When read alongside the genealogy of action in (...)
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  • Hannah Arendt e Rahel Varnhagen. La narrazione come laboratorio filosofico.Maria Teresa Marcialis - 2022 - Rivista di Storia Della Filosofia 3:536-577.
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  • Shame and the future of feminism.Jill Locke - 2007 - Hypatia 22 (4):146-162.
    : Recent works have recovered the ethical and political value of shame, suggesting that if shame is felt for the right reasons, toxic forms of shame may be alleviated. Rereading Hannah Arendt's biography of the "conscious pariah," Rahel Varnhagen, Locke concludes that a politics of shame does not have the radical potential its proponents seek. Access to a public world, not shaming those who shame us, catapults the shamed pariah into the practices of democratic citizenship.
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  • Shame and the Future of Feminism.Jill Locke - 2007 - Hypatia 22 (4):146-162.
    Recent works have recovered the ethical and political value of shame, suggesting that if shame is felt for the right reasons, toxic forms of shame may be alleviated. Rereading Hannah Arendt's biography of the “conscious pariah,” Rahel Varnhagen, Locke concludes that a politics of shame does not have the radical potential its proponents seek. Access to a public world, not shaming those who shame us, catapults the shamed pariah into the practices of democratic citizenship.
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  • Shame and the Future of Feminism.Jill Locke - 2007 - Hypatia 22 (4):146-162.
    Recent works have recovered the ethical and political value of shame, suggesting that if shame is felt for the right reasons, toxic forms of shame may be alleviated. Rereading Hannah Arendt's biography of the “conscious pariah,” Rahel Varnhagen,Locke concludes that a politics of shame does not have the radical potential its proponents seek. Access to a public world, not shaming those who shame us, catapults the shamed pariah into the practices of democratic citizenship.
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