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The Reluctant Modernism of Hannah Arendt

Rowman & Littlefield Publishers (1996)

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  1. «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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  • Hannah Arendt's Foundation for a Metaphysics of Evil.Wayne Allen - 2000 - Southern Journal of Philosophy 38 (2):183-206.
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  • The Reader and the Redeemer.Callum Ingram - 2015 - Contemporary Pragmatism 12 (2):232-250.
    I examine the effort that some theorists make to write to, and inspire a new sense of agency in, their readers. I will consider the work of John Dewey and Hannah Arendt, two theorists who attempt to close the gap between political reality and a theoretically informed politics by using their texts to rethink and recreate their reader. By working between a determined past and the possibility of a redeemed future, Dewey and Arendt use their theory to implant a sense (...)
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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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  • 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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  • 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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  • 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 (1986), to Situating the Self (1992), The Reluctant Modernism of Hannah Arendt (1996), and Another Cosmopolitanism (2006). 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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  • Feminist theory and Hannah Arendt's concept of public space.Seyla Benhabib - 1993 - History of the Human Sciences 6 (2):97-114.
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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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  • 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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  • 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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  • ‘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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  • Solidarity after identity politics: Hannah Arendt and the power of feminist theory.Amy Allen - 1999 - Philosophy and Social Criticism 25 (1):97-118.
    This paper argues that Hannah Arendt's political theory offers key insights into the power that binds together the feminist movement - the power of solidarity. Second-wave feminist notions of solidarity were grounded in notions of shared identity; in recent years, as such conceptions of shared identity have come under attack for being exclusionary and repressive, feminists have been urged to give up the idea of solidarity altogether. However, the choice between (repressive) identity and (fragmented) non-identity is a false opposition, and (...)
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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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  • 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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  • (1 other version)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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  • Judging Complicity: How to Respond to Injustice and Violence.Gisli Vogler - 2024 - Edinburgh University Press.
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  • Hannah Arendt.Kei Hiruta - 2023 - In Manjeet Ramgotra & Simon Choat (eds.), Rethinking Political Thinkers. Oxford, United Kingdom: Oxford University Press. pp. 331-348.
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  • From Love to Care: Arendt’s Amor Mundi in the Ethical Turn.Lucien Ferguson - 2022 - Political Theory 50 (6):939-963.
    This article offers a novel account of a key concept in Hannah Arendt’s political thought: amor mundi. In political theory’s ethical turn, theorists have increasingly turned to amor mundi as a source of ethical guidance and inspiration for politics. However, in doing so, they have elided Arendt’s distinct understanding of care. This article recovers Arendt’s understanding of amor mundi as care for the world by reconstructing the central concerns of her dissertation, Der Liebesbegriff bei Augustin, and tracing them to the (...)
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  • Hannah Arendt’s Hidden Phenomenology of the Body.Charles des Portes - 2021 - Human Studies 45 (1):139-156.
    Amongst the Arendtian scholars, there is almost a consensus on Arendt’s supposedly reluctance to the question of the body. The Arendtian body is said to belong to the unpolitical realm of necessity, in other words, the body is a private matter that should not appear in public. It is antipolitical. However, in this paper, I want to suggest that there is a possibility to outline a phenomenology of embodied political action in what I think to be Arendt’s hidden phenomenology of (...)
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  • Hannah Arendt and International Relations.Shinkyu Lee - 2021 - In Nukhet Sandal (ed.), Oxford Research Encyclopedia of International Studies. Oxford University Press. pp. 1-30.
    International relations (IR) scholars have increasingly integrated Hannah Arendt into their works. Her fierce critique of the conventional ideas of politics driven by rulership, enforcement, and violence has a particular resonance for theorists seeking to critically revisit the basic assumptions of IR scholarship. Arendt’s thinking, however, contains complexity and nuance that need careful treatment when extended beyond domestic politics. In particular, Arendt’s vision of free politics—characterized by the dualistic emphasis on agonistic action and institutional stability—raises two crucial issues that need (...)
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  • Plurality Is a conditio per quam of All Political Life.Sanja Bojanic - 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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  • How Does Corporeality Inform Theorizing? Revisiting Hannah Arendt and the Banality of Evil.Paulina Segarra & Ajnesh Prasad - 2018 - Human Studies 41 (4):545-563.
    The perplexing relationship between two of the twentieth century’s most important philosophers, Hannah Arendt and Martin Heidegger, has been the subject of much speculation within academic circles. For Arendt, Heidegger was at once, her mentor, her lover, and her friend. In this paper, we juxtapose Arendt’s theory of the banality of evil against her relationship with Heidegger in an effort to consider the question: How does corporeality inform theorizing? In answering this question, we repudiate the conventional reading of the banality (...)
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  • Skepticism and Critique in Arendt and Cavell.Andrew Norris - 2018 - Philosophy and Social Criticism 44 (1):81-99.
    In this article I compare and contrast Hannah Arendt’s and Stanley Cavell’s understandings of critique, focusing in each case upon the role played in it by skepticism. Both writers are decisively influenced by the later Heidegger’s thought that thinking as such is, first, the necessary turn to a practice adequate to our situation and, second, something that we shun. They also share the desire to take up this Heideggerian thought in Kantian terms: what is at stake is critical thinking. It (...)
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  • Blending Arendtian Exemplarity with Weberian Ideal-Typic Analysis: Arendt’s ‘Socrates’ as a Vehicle for Social Critique.Aaron Jaffe - 2018 - Res Publica 24 (3):375-394.
    Arendt uses the exemplary validity of Socrates to think and value the possibilities of joint philosophical and political orientations in our present juncture. In this way Arendt’s ‘Socrates’ is not a mythic, historic, or dramatic individual, but offers an example of the best of the human condition. Unfortunately, because Arendt held the social conditioning and constraining of Socrates’ possibilities at arm’s length, his status as an exemplar is problematic and he ends up referring to a historical rather than contemporary possibilities. (...)
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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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  • 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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  • 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 (cosmopolitan and moral) and the domestic (democratic and political) 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 (...)
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  • (1 other version)‘Spaces of Freedom’: Materiality, Mediation and Direct Political Participation in the Work of Arendt and Sartre.Sonia Kruks - 2006 - Contemporary Political Theory 5 (4):469.
    In the light of a renewed interest today in forms of direct political participation, this paper explores the contributions of Sartre and Arendt to defending direct political action as an intrinsically valuable form of human freedom. Both thinkers note, however, that such forms of action and the 'spaces of freedom' in which they become possible are always fleeting and transitory. The paper argues that Sartre's account of the ways in which human action is always mediated and alienated by materiality is (...)
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  • The Human Condition as social ontology: Hannah Arendt on society, action and knowledge.Philip Walsh - 2011 - History of the Human Sciences 24 (2):120-137.
    Hannah Arendt is widely regarded as a political theorist who sought to rescue politics from ‘society’, and political theory from the social sciences. This conventional view has had the effect of distracting attention from many of Arendt’s most important insights concerning the constitution of ‘society’ and the significance of the social sciences. In this article, I argue that Hannah Arendt’s distinctions between labor, work and action, as these are discussed in The Human Condition and elsewhere, are best understood as a (...)
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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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  • 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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  • Hannah Arendt’s International Agonism.Shinkyu Lee - 2021 - Korean Review of Political Thought 27 (2):215-244.
    Hannah Arendt’s fierce critique of sovereignty, along with her excavation of Greek agonism, has gained much traction among critical theorists of international politics who revisit the basic assumptions of conventional international theories, such as state sovereignty and power as domination. This paper engages with an increasingly popular stream within such critical international studies that appropriates Arendt’s agonism to envision a form of a global public acting in concert. I argue that Arendt’s thoughts cannot be reduced to a radical vision of (...)
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  • The (Meta)politics of Thinking: On Arendt and the Greeks.Jussi Backman - 2021 - In Kristian Larsen & Pål Rykkja Gilbert (eds.), Phenomenological Interpretations of Ancient Philosophy. Boston: BRILL. pp. 260-282.
    In this chapter, Jussi Backman approaches Hannah Arendt’s readings of ancient philosophy by setting out from her perspective on the intellectual, political, and moral crisis characterizing Western societies in the twentieth century, a crisis to which the rise of totalitarianism bears witness. To Arendt, the political catastrophes haunting the twentieth century have roots in a tradition of political philosophy reaching back to the Greek beginnings of philosophy. Two principal features of Arendt’s exchange with the ancients are highlighted. The first is (...)
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  • Invisible streams: Process-thinking in Arendt.Ari-Elmeri Hyvönen - 2016 - European Journal of Social Theory 19 (4):538-555.
    For Hannah Arendt, some of the most distinctive features of the modern age derived from the adoption of a process-imaginary in science, history, and administration. This article examines Arendt’s work, identifying what it calls the ‘process-frame’ in her criticism of imperialism, economy, and the biologization of politics. It discusses an interpretation in which ‘natality’ presents a completely alternative mode of temporality, a resistance to the process-frame. This interpretation, it is argued, needs to be specified by taking into account that political (...)
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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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  • The concept of violence in the work of Hannah Arendt.Annabel Herzog - 2016 - Continental Philosophy Review 50 (2):165-179.
    Arendt claimed that violence is not part of the political because it is instrumental. Her position has generated a vast corpus of scholarship, most of which falls into the context of the realist-liberal divide. Taking these discussions as a starting point, this essay engages with violence in Arendt’s work from a different perspective. Its interest lies not in Arendt’s theory of violence in the world, but in the function that violence performed in her work, namely, in the constitutive role of (...)
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  • (1 other version)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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  • 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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  • 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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  • (1 other version)Review essay: Dana Villa, Arendt and Heidegger: The fate of the political (princeton, nj: Princeton university press, 1996.Patrick F. McKinlay - 1998 - Philosophy and Social Criticism 24 (4):107-112.
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  • Hannah Arendt.Maurizio Passerin D'Entreves - 2008 - Stanford Encyclopedia of Philosophy.
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  • The animal condition in the human condition: Rethinking Arendt’s political action beyond the human species.Diego Rossello - 2022 - Contemporary Political Theory 21 (2):219-239.
    This article puts Arendt’s conception of non-human animal appearance into a productive dialogue with recent developments in critical animal studies and animal rights theory within which notions such as agency, zoopolis, and animal agora play an important role. By reinterpreting the animal condition in Arendt’s account of the human condition, it demonstrates her potential contribution to political theory in a world where non-human-animals and nature are seen as making claims of entry into the political community. By emphasizing Arendt’s later work, (...)
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  • Big Data: From modern fears to enlightened and vigilant embrace of new beginnings.Nicole Dewandre - 2020 - Big Data and Society 7 (2).
    In The Black Box Society, Frank Pasquale develops a critique of asymmetrical power: corporations’ secrecy is highly valued by legal orders, but persons’ privacy is continually invaded by these corporations. This response proceeds in three stages. I first highlight important contributions of The Black Box Society to our understanding of political and legal relationships between persons and corporations. I then critique a key metaphor in the book, and the role of transparency and ‘watchdogging’ in its primary policy prescriptions. I then (...)
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  • Book review of Sophie Loidolt, Phenomenology of Plurality: Hannah Arendt on Political Intersubjectivity. [REVIEW]Ditte Marie Munch-Jurisic - 2020 - Phenomenology and the Cognitive Sciences 19 (5):1035-1040.
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  • The Right to Have Rights as a Right to Enter: Addressing a Lacuna in the International Refugee Protection Regime.Asher Lazarus Hirsch & Nathan Bell - 2017 - Human Rights Review 18 (4):417-437.
    This paper draws upon Hannah Arendt's idea of the 'right to have rights' to critique the current protection gap faced by refugees today. While refugees are protected from refoulement once they make it to the jurisdiction or territory of a state, they face an ever-increasing array of non-entrée policies designed to stymie access to state territory. Without being able to enter a state capable of securing their claims to safety and dignity, refugees cannot achieve the rights which ought to be (...)
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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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  • 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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  • (1 other version)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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  • Life in Theory: Three Feminist Thinkers on Transition.Helma Lutz & Kathy Davis - 2000 - European Journal of Women's Studies 7 (3):367-378.
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