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The Reluctant Modernism of Hannah Arendt

Rowman & Littlefield Publishers (2003)

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  1. Plurality Is a Conditio Per Quam of All Political Life.Sanja Bojanić - 2020 - Filozofija I Društvo 31 (2):139-145.
    The book Phenomenology of Plurality: Hannah Arendt on Political Intersubjectivity is a contribution not only to the phenomenological tradition of thought and Hannah Arendt studies, but also political science and, most importantly, political philosophy. Sophie Loidolt advances an intervention that stands in contrast to contemporary phenomenological research which in certain times have had the tendency to perform depoliticized examination of the self and sociality, actually revealing the intention of Phenomenology of Plurality to articulate the numerous elements that comprise the methodological (...)
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  • Socializing the Public: Invoking Hannah Arendt’s Critique of Modernity to Evaluate Reproductive Technologies. [REVIEW]Daniel Sperling - 2012 - Medicine, Health Care and Philosophy 15 (1):53-60.
    The article examines the writings of one of the most influential political philosophers, Hannah Arendt, and specifically focuses on her views regarding the distinction between the private and the public and the transformation of the public to the social by modernity. Arendt’s theory of human activity and critique of modernity are explored to critically evaluate the social contributions and implications of reproductive technologies especially where the use of such technologies is most dominant within Western societies. Focusing on empirical studies on (...)
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  • The End or the Apotheosis of "Labor"? Hannah Arendt’s Contribution to the Question of the Good Life in Times of Global Superfluity of Human Labor Power.Claudia Lenz & Gertrudetr Postl - 2005 - Hypatia 20 (2):135-154.
    : This paper relates Arendt's critique of a labor society to her thoughts on the "good life." I begin with the claim that in the post–mass production era, Western societies, traditionally centered around gainful employment, encounter a decrease in the relevance of labor and can thus no longer rely on it as a resource for individual or social meaning. From Arendt's perspective, however, the current situation allows for the possibility of a transition from a society based on labor to a (...)
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  • The End or the Apotheosis of “Labor”? Hannah Arendt's Contribution to the Question of the Good Life in Times of Global Superfluity of Human Labor Power.Claudia Lenz - 2005 - Hypatia 20 (2):135-154.
    This paper relates Arendt's critique of a labor society to her thoughts on the “good life.” I begin with the claim that in the post-mass production era, Western societies, traditionally centered around gainful employment, encounter a decrease in the relevance of labor and can thus no longer rely on it as a resource for individual or social meaning. From Arendt's perspective, however, the current situation allows for the possibility of a transition from a society based on labor to a society (...)
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  • Visiting Exemplars. An Arendtian Exploration of Educational Judgement.Morten Timmermann Korsgaard - 2020 - Ethics and Education 15 (2):247-259.
    ABSTRACTThe role of exemplification and exemplars is receiving increasing attention in educational theory. Usually, this is connected to emulation models in character and moral education. Exemplars in this framework are those who show us how to act and what to do, and inspire us emotionally to improve. In Hannah Arendt’s unfinished work on judgement, the exemplar plays a different role. Instead of functioning as an inspiration for behavioural change, the exemplar inspires thinking. In Men in Dark Times and the lecture (...)
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  • Juicio reflexionante, sentido común y ejemplaridad. Un estudio del paradigma del Juicio y su recepción en Alessandro Ferrara y Hannah Arendt.Juan Carlos Castro-Hernández - 2020 - Co-herencia 17 (32):181-219.
    El paradigma del Juicio constituye un modelo de racionalidad que pretende elevarse como alternativa positiva ante los retos coyunturales introducidos por el giro lingüístico de la filosofía en el pensamiento contemporáneo. Frente a la difícil tarea de defender principios universalistas en la cultura actual, este modelo aspira a pronunciarse positivamente sobre cuestiones tales como la de la validez normativa que pueda afectar las relaciones entre acción humana y deliberación. Para alcanzar su objetivo, el paradigma del Juicio patrocina una forma de (...)
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  • The End or the Apotheosis of “Labor”? Hannah Arendt's Contribution to the Question of the Good Life in Times of Global Superfluity of Human Labor Power.Claudia Lenz & Translated By Gertrude Postl - 2005 - Hypatia 20 (2):135-154.
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  • The End or the Apotheosis of "Labor"? Hannah Arendt's Contribution to the Question of the Good Life in Times of Global Superfluity of Human Labor Power.Claudia Lenz & Gertrude Postl - 2005 - Hypatia 20 (2):135 - 154.
    This paper relates Arendt's critique of a labor society to her thoughts on the "good life." I begin with the claim that in the post-mass production era, Western societies, traditionally centered around gainful employment, encounter a decrease in the relevance of labor and can thus no longer rely on it as a resource for individual or social meaning. From Arendt's perspective, however, the current situation allows for the possibility of a transition from a society based on labor to a society (...)
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  • Sujecto y acción en el pensamiento político de Hannah Arendt.Jerónimo Botero Marino & Yuliana Leal Granobles - 2015 - Signos Filosóficos 17 (33).
    Para Arendt, el sujeto político es esencialmente libre, único, singular e impredecible. Este se revela a través de la acción y del discurso en un entramado de relaciones humanas, donde los espectadores a través de la construcción de una identidad narrativa, son quienes determinan el significado del quién, y no el agente. Sin embargo, la dificultad es enorme, porque por mucho que se repita esta vinculación en La condición humana, la relación entre la acción y quién la lleva a cabo, (...)
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  • A Politics of Enlarged Mentality: Hannah Arendt, Citizenship Responsibility, and Feminism.Patricia Moynagh - 1997 - Hypatia 12 (4):27 - 53.
    Drawing from four Arendtian themes-plurality, the public realm, power, and perspective appreciation-I argue for citizenship as a "politics of enlarged mentality." This term suggests an alternative conception of citizenship that surpasses the limits of both the liberal and civic republican traditions. Unlike the masculinized liberal ideal of the citizen and contrary to the gendered universality that defines the civic republican traditions, a politics based on enlarged mentality combines context sensitivity with principled judgments.
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  • Sinnräume: Ein phänomenologisches Analyseinstrument, am Beispiel von Hannah Arendts Vita activa.Sophie Loidolt - 2020 - Deutsche Zeitschrift für Philosophie 68 (2):167-188.
    The paper introduces the concept of “spaces of meaning,” distilled from the work of political theorist Hannah Arendt, and used as an interpretative tool to understand some central theoretical moves in the The Human Condition. By focusing on activities which actualise conditional structures and which thereby generate experiences and meaning, I present a phenomenological re-interpretation of Arendt’s three basic activities of labour, work, and action, which actualise the conditions of life, worldliness, and plurality. The term “spaces of meaning” indicates how (...)
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  • La Cuestión Judía Y la Carencia de Mundo En la Modernidad Desde la Perspectiva de Hannah Arendt.Anabella Di Pego - 2020 - Kriterion: Journal of Philosophy 61 (145):7-30.
    RESUMEN En este trabajo esperamos mostrar la relevancia del análisis arendtiano de la cuestión judía, y en particular de las políticas de asimilación y del proceso de secularización, para abordar el problema de la carencia de mundo en la época moderna. De este modo, la cuestión judía nos permite delinear una incisiva crítica a la configuración del mundo moderno, a la vez que esbozar una concepción ampliada del mundo a través de la reconstrucción de la tradición oculta de los judíos (...)
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  • Рішення соціального питання чи інституціоналізація свободи?Nina A. Busova - 2018 - Вісник Харківського Національного Університету Імені В. Н. Каразіна. Серія «Філософія. Філософські Перипетії» 59:57-71.
    Стаття присвячена критичній реконструкції концепцій революції і публічної свободи Ганни Арендт. Показано, що підхід Арендт до розуміння політики, зокрема й феномена революції, є нормативним, всупереч заявленому емпіризму. Вона наполягає на тому, що головною ідеєю всіх революцій є встановлення політичного простору свободи громадян, і водночас підкреслює, що жодна революція не вирішила це завдання. Розглядаються нормативні посилки, на підставі яких Арендт судить реальний історичний досвід – її трактування дії, свободи і публічної сфери. Свобода розуміється як здатність ініціювати щось принципово нове, вона є (...)
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  • «De l'Antiquité au totalitarisme : le Platon politique de Hannah Arendt».Marie-Josée Lavallée - 2016 - Les Études Classiques 2 (84):117-143.
    Abstract. — This article argues that the reading of Plato has had an influence on the development of Hannah Arendt’s (1906-1975) political philosophy. It sketches H. Arendt’s profile of the “political Plato” and shows how Plato’s philosophy inspired H. Arendt’s philosophical project. It pays a special attention to the subject of totalitarianism. It shows that H. Arendt’s reading was greatly influenced by the ideological interpretations of Plato of the 1930’s and 1940’s, and by the work and the method of interpretation (...)
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  • Muisti.Jani Hakkarainen, Mirja Hartimo & Jaana Virta (eds.) - 2013 - Tampere: Tampere University Press.
    Proceedings of the annual congress of the Finnish Philosophical Association in 2013. Theme: memory.
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  • Transgression, Transformation and Enlightenment: The Trickster as Poet and Teacher.James C. Conroy & Robert A. Davis - 2002 - Educational Philosophy and Theory 34 (3):255–272.
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  • Disclosure and Responsibility in Arendt’s The Human Condition.Garrath Williams - 2015 - European Journal of Political Theory 14 (1):37-54.
    Hannah Arendt is one of the few philosophers to examine the dynamics of political action at length. Intriguingly, she emphasises the disclosure of who the actor is as a specific distinction of political action. This emphasis is connected with some long-standing worries about Arendt’s account that centre on its apparent unconcern for political responsibility. In this paper, I argue that Arendt’s emphasis on disclosure actually harbours a profound concern with responsibility. I do so by examining three questions. The main part (...)
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  • Kötülüğün Sıradanlığı Vs Ontologjik Kötülük: Arendt Ve Jankélévitch'I Birlikte Düșünmek.Sengün Meltem Acar - 2017 - Ethos: Dialogues in Philosophy and Social Sciences 10 (2).
    Bu yazının temel amacı Hannah Arendt’in “kötülüğün sıradanlığı” anlayışı ile Vladimir Jankélévitch’in “ontolojik kötülük” düşüncesinin bir arada ele alınmasının kötülük sorununun anlaşılmasına katkı sağlayabileceğini göstermektir. Bu doğrultuda önce iki filozofun söz konusu kötülük anlayışları açıklanmakta, daha sonra ise Arendt’in kötülüğü fikirsizlik temelinde değerlendiren bakış açısı ile Jankélévitch’in failin niyetinin eylemden koparılamayacağını ileri süren düşüncesi arasında nasıl ve neden bir köprü kurulması gerektiği üzerinde durulmaktadır.
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  • Does Politics Still Have a Meaning at All? Hannah Arendt's Reconsideration of Politics as Human Plurality.Ümit Kartal - 2012 - Ethos: Dialogues in Philosophy and Social Sciences 5 (2).
    Arendt deals with politics in quite an unconventional and challenging way. Her works center on an essential problem: public freedom. Public freedom, in its very essence, springs from political action. For Arendt, not only the unprecedented, unanticipated, and perplexing phenomenon of the extreme criminality of the twentieth century, but also the perplexing fact of the mere submission to it by a majority of people forces us to rethink the meaning of politics and its locus, which make political action possible and (...)
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  • The Reader and the Redeemer.Callum Ingram - 2015 - Contemporary Pragmatism 12 (2):232-250.
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  • La potencialidad política del juicio estético: acerca de la reapropiación arendtiana de Kant.Anabella Di Pego - 2016 - Isegoría 54:193-224.
    La afirmación de Hannah Arendt según la cual en la tercera crítica se encuentra la filosofía política no escrita de Kant ha llevado a los intérpretes a concentrarse casi exclusivamente en su lectura del juicio estético. Sin embargo, Arendt se detiene durante la mayor parte de sus conferencias sobre Kant en sus textos políticos y de filosofía de la historia. A partir de esto, nos proponemos mostrar que la peculiar reapropiación que Arendt realiza de Kant procede en un doble movimiento (...)
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  • Distortions of Normativity.Herlinde Pauer-Studer & J. David Velleman - 2011 - Ethical Theory and Moral Practice 14 (3):329-356.
    We discuss some implications of the Holocaust for moral philosophy. Our thesis is that morality became distorted in the Third Reich at the level of its social articulation. We explore this thesis in application to several front-line perpetrators who maintained false moral self-conceptions. We conclude that more than a priori moral reasoning is required to correct such distortions.
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  • Entre Arendt y Zerilli: Algunas Observaciones Sobre El Concepto de Entre.Edgar Wilfried Straehle - 2014 - Daimon: Revista Internacional de Filosofía 63:65.
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  • ‘Exploding the Limits of Law’: Judgment and Freedom in Arendt and Adorno.Craig Reeves - 2009 - Res Publica 15 (2):137-164.
    In Eichmann in Jerusalem , Hannah Arendt struggled to defend the possibility of judgment against the obvious problems encountered in attempts to offer legally valid and morally meaningful judgments of those who had committed crimes in morally bankrupt communities. Following Norrie, this article argues that Arendt’s conclusions in Eichmann are equivocal and incoherent. Exploring her perspectival theory of judgment, the article suggests that Arendt remains trapped within certain Kantian assumptions in her philosophy of history, and as such sees the question (...)
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  • Kafka on the Loss of Purpose and the Illusion of Freedom.Markus Kohl - 2019 - Polish Journal of Aesthetics 53 (2/2019: The Philosopher Franz K):69-60.
    I argue that Kafka's writings express the idea that our sense of freedom is deceptive. It is deceptive because we cannot discern any proper purpose or destination that would allow us to make truly meaningful choices. Kafka's thought here relates to the existentialist view of Kierkegaard, but it radicalizes that view by depriving it of its teleological dimension.
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  • Good Fathers and Rebellious Daughters: Reading Women in Benhabib's International Political Theory.Kimberly Hutchings - 2009 - Journal of International Political Theory 5 (2):113-124.
    The paper traces the role of ‘women’ in Seyla Benhabib's work. It argues that this tracing helps to make clear the way that Benhabib's latest work relies on assuming distinctive political temporalities between the international and the domestic spheres. The international is characterised by an unlocatable linear temporality of moral learning that draws on Habermas's reading of Kant's philosophy of history. In contrast, in the domestic, cosmopolitan temporality enters into a dialectical relation with an Arendtian, republican temporality that is open (...)
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  • Founding and Refounding: Arendt on Political Institutions.Adam George Dunn - unknown
    This thesis is concerned with Arendt’s political theory, particularly those elements of it concerned with political institutions. It treats her work as a response to a mis-conceptualisation of politics as being fundamentally formed of rulership and command, which is to say that she opposes treating sovereignty as an essential component of political practice. What Arendt offers, as an alternative, is a full-fledged account of how politics could operate in the absence of sovereignty. This thesis argues that it is a coherent (...)
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  • Arendt on Positive Freedom.Alexei Gloukhov - 2015 - Russian Sociological Review 14 (2):9-22.
    Hannah Arendt’s concept of freedom is exceptional in contemporary political theory. First, it is positive, which puts it into opposition to the both current versions of its negative counterpart, the liberal, and the republican concepts of freedom. In particular, a comparison between Arendt’s and Pettit’s approaches allows establishing some striking points of antagonistic logical mirroring. Based on this, the notion of “schools of thought” is introduced, which plays an essential role in the subsequent discussion of Arendtian realism. Second, although Arendt’s (...)
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  • Creative Activity and Alienation in Hegel and Marx.Sean Sayers - 2003 - Historical Materialism 11 (1):107-128.
    For Marx, work is the fundamental and central activity in human life and, potentially at least, a ful lling and liberating activity. Although this view is implicit throughout Marx’s work, there is little explicit explanation or defence of it. The fullest treatment is in the account of ‘estranged labour’ [entfremdete Arbeit] in the Economic and Philosophical Manuscripts;1 but, even there, Marx does not set out his philosophical assumptions at length. For an understanding of these, one must turn to Hegel. Marx (...)
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  • Cuidar del mundo. Labor, trabajo y acción «en una compleja red de sostenimiento de la vida».José María Muñoz Terrón - 2012 - Isegoría 47:461-480.
    El texto propone una confrontación entre la fenomenología de la vita activa de Hannah Arendt y la ética del cuidado. Se trata, por una parte, de aplicar las distinciones arendtianas entre esferas pública y privada, y entre labor, trabajo y acción , a la actividad de cuidar, para reafirmar su relevancia; por otra parte, tomando el concepto de «mundo» como clave de la definición de cuidado, se ensaya una reinterpretación crítica de los conceptos de Arendt a partir de algunos análisis (...)
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  • The Gender‐Neutral Feminism of Hannah Arendt.Kimberly Maslin - 2013 - Hypatia 28 (3):585-601.
    Though many have recently attempted either to locate Arendt within feminism or feminism within the great body of Arendt's work, these efforts have proven only modestly successful. Even a cursory examination of Arendt's work should suggest that these efforts would prove frustrating. None of her voluminous writings deal specifically with gender, though some of her work certainly deals with notable women. Her interest is not in gender as such, but in woman as assimilated Jew or woman as social and political (...)
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  • Feminism as Revolutionary Practice: From Justice and the Politics of Recognition to Freedom.Marieke Borren - 2013 - Hypatia 28 (1):197-214.
    In the 1980s extra-parliamentary social movements and critical theories of race, class, and gender added a new sociocultural understanding of justice—recognition—to the much older socioeconomic one. The best-known form of the struggle for recognition is the identity politics of disadvantaged groups. I argue that there is still another option to conceptualize their predicament, neglected in recent political philosophy, which understands exclusion not in terms of injustice, more particularly a lack of sociocultural recognition, but in terms of a lack of freedom. (...)
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  • Simone de Beauvoir and Hannah Arendt on Labor.Andrea Veltman - 2010 - Hypatia 25 (1):55 - 78.
    Comparing the typologies of human activities developed by Beauvoir and Arendt, I argue that these philosophers share the same concept of labor as well as a similar insight that labor cannot provide a justification or evaluative measure for human life. But Beauvoir and Arendt think differently about work (as contrasted with labor), and Arendt alone illuminates the inability of constructive work to provide non-utilitarian value for human existence. Beauvoir, on the other hand, exceeds Arendt in examining the ethical implications of (...)
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  • Agonistic Recognition in Education: On Arendt’s Qualification of Political and Moral Meaning.Carsten Ljunggren - 2010 - Studies in Philosophy and Education 29 (1):19-33.
    Agonistic recognition in education has three interlinked modes of aesthetic experience and self-presentation where one is related to actions in the public realm; one is related to plurality in the way in which it comes into existence in confrontation with others; and one is related to the subject-self, disclosed by ‘thinking. Arendt’s conception of ‘thinking’ is a way of getting to grips with aesthetic self-presentation in education. By action, i.e., by disclosing oneself and by taking initiatives, students and teachers constitute (...)
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  • The Social Question in Hannah Arendt.Odilio Alves Aguiar - 2004 - Trans/Form/Ação 27 (2):7-20.
    Approaches the social question inside the rise of social realm in the modernity and the implications of that in the constitution and decadence of the public realm in contemporary world.Aborda a questão social no interior do surgimento da esfera social na modernidade e suas implicações na constituição e derrocada da esfera pública no mundo contemporâneo.
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  • Luxemburg, Weil, Arendt: Heroines for a Humanist Feminism? [REVIEW]Fiona Jenkins - 1997 - Res Publica 3 (2):229-237.
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  • Cognitive Theory and Phenomenology in Arendt’s and Nussbaum’s Work on Narrative.Veronica Vasterling - 2007 - Human Studies 30 (2):79-95.
    In this essay I compare Nussbaum's and Arendt's approach to narrativity. The point of the comparison is to find out which approach is more adequate for practical philosophy: the approach influenced by cognitive theory or the one influenced by hermeneutic phenomenology. I conclude that Nussbaum's approach is flawed by methodological solipsism, which is due to her application of cognitive theory.
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  • On Visibility and Power: An Arendtian Corrective of Foucault. [REVIEW]Neve Gordon - 2002 - Human Studies 25 (2):125-145.
    Freedom, conceived ontologically, is power's condition of possibility. Yet, considering that the subject's interests and identity are constantly shaped, one still has to explain how – theoretically speaking – individuals can resist control. This is precisely the issue I address in the following pages. Following a brief overview of Foucault's contribution to our understanding of power, I turn to discuss the role of visibility vis-à-vis control, and show how the development of disciplinary techniques reversed the visibility of power. While Foucault (...)
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  • Cultural Pragmatics: Social Performance Between Ritual and Strategy.Jeffrey C. Alexander - 2004 - Sociological Theory 22 (4):527-573.
    From its very beginnings, the social study of culture has been polarized between structuralist theories that treat meaning as a text and investigate the patterning that provides relative autonomy and pragmatist theories that treat meaning as emerging from the contingencies of individual and collective action-so-called practices-and that analyze cultural patterns as reflections of power and material interest. In this article, I present a theory of cultural pragmatics that transcends this division, bringing meaning structures, contingency, power, and materiality together in a (...)
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  • Hannah Arendt’s Foundation for a Metaphysics of Evil.Wayne Allen - 2000 - Southern Journal of Philosophy 38 (2):183-206.
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  • On the Meaning of Volunteering: A Study of Worldviews in Everyday Life.Johan von Essen - 2016 - Foundations of Science 21 (2):315-333.
    This article is intended to contribute to the discussion on the meaning of volunteering by investigating voluntary work from the viewpoint of volunteers active in Swedish civil society organizations.Meaning refers both to the cognitive meaning of concepts and to the perceived meaning in life. The aim to uncover the predicates that people attribute to the concept is an attempt to anatomize volunteering as a social construct. Five predicates emerged and they make up the phenomenological structure of volunteering. By contextualizing this (...)
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  • Biopolitics and Sovereignty: Toward the Question of the Limits of Juridical Rationality.Martin Kanoushev - 2010 - Critique and Humanism 35.
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  • Consuming the World: Hannah Arendt on Politics and the Environment.Paul Voice - 2013 - Journal of International Political Theory 9 (2):178-193.
    What can Hannah Arendt's writings offer to current thinking on the environment? Although there are some obvious connections between her work and current issues in environmental ethics, not very much has been written on the topic. This article argues that Arendt's philosophy is particularly fruitful for environmental thinking because she explicitly links the material and biological conditions of human existence with the political conditions of human freedom. This is articulated in the article as the requirement of both constrained consumption and (...)
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  • The Ambiguous Modernism of Seyla Benhabib.Nicholas Onuf - 2009 - Journal of International Political Theory 5 (2):125-137.
    Seyla Benhabib has displayed a deeply normative concern for the origin, properties, condition and destiny of the modern world in work running from Critique, Norm, and Utopia , to Situating the Self , The Reluctant Modernism of Hannah Arendt , and Another Cosmopolitanism . I hope to show that Benhabib's view of modernity is ambiguous, and that inconsistencies in her position reach back, through Habermas and Weber, to Kant. I begin with a sketch of Benhabib's sense of what modernity is (...)
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  • Arendt and Social Change in Democracies.Neve Gordon - 2001 - Critical Review of International Social and Political Philosophy 4 (2):85-111.
    This article explores Hannah Arendt's insights into the forms of social control operating especially in democracies, together with the possibility of resistance to such control. Since the way in which one defines freedom informs one's understanding of the techniques that suppress, regulate, and modify behaviour, the article begins by sketching Arendt's notion of freedom, and compares this to its liberal counterpart. That discussion leads to Arendt's conception of power, whose corollary is freedom, and whose suppression amounts to control. The institutional (...)
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  • Hannah Arendt: The Risks of the Public Realm.Elizabeth Frazer - 2009 - Critical Review of International Social and Political Philosophy 12 (2):203-223.
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  • Arendt on the Crime of Crimes.David Luban - 2015 - Ratio Juris 28 (3):307-325.
    Genocide is the intentional destruction of a group as such. What makes groups important, over and above the individual worth of the group's members? This paper explores Hannah Arendt's efforts to answer that question, and concludes that she failed. In the course of the argument, it examines her understanding of Jewish history, her ideas about “the social,” and her conception of “humanity” as a normative stance toward international responsibility rather than a descriptive concept.
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  • Ayten Gündoğdu Rightlessness in an Age of Rights: Hannah Arendt and the Contemporary Struggles of Migrants. Oxford: Oxford University Press, 2015. Xii + 298 Pp. £19.99. Isbn 0199370427. [REVIEW]Elin Palm - 2015 - Theoria 81 (4):376-379.
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  • Hannah Arendt and Global Justice.Serena Parekh - 2013 - Philosophy Compass 8 (9):771-780.
    This essay explores recent scholarship on Hannah Arendt's contribution to the field of global justice. I show that many of Arendt's ideas have been brought to bear fruitfully on some of the most pressing global issues of our day. I turn first to the area in which Arendt has, arguably, been most influential, namely human right. I then look at recent scholarship on Arendt and various issues in global justice, including immigration, statelessness, human security, global poverty, political reconciliation, and global (...)
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  • Hannah Arendt.Maurizio Passerin D'Entreves - 2008 - Stanford Encyclopedia of Philosophy.
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