In the present article, I offer a new reading of Hannah Arendt’s The Origins of Totalitarianism, specifically her argument that ideologies such as racism engender totalitarianism when the lonely and disenfranchised laborers of modern society develop a pathological fixation on formal logic, which I term “logomania.” That is, such logical deductions, from horrifically false premises, are the closest thing to thinking that individuals can engage in after their psyches, relationships, and communities have broken down. And it is only thus that (...) totalitarianism can achieve power, since it offers at least some form of connectedness and meaning, regardless how terrifying and violent. The danger persists, clearly, with the resurgence of the far Right, including in the extraordinary regime of Trump in the United States. From this I conclude that, along with the admirable calls to fight loneliness and rebuild our communities, we should also supplement all formal logical instruction and community education with instruction in creative thinking (including aesthetics), thereby discouraging the monomaniac reliance on formal logic as inadvertent weapon of totalitarianism. (shrink)

This article examines Hannah Arendt’s concern for remembrance in political life in light of contemporary discourses regarding the memory of slavery and colonization in the African diaspora. Arendt’s blindness to questions of exclusion within this context has given way to a set of critical debates in Arendt studies concerning the viability of her political project. In this paper, I give further contour to these debates by considering Arendt’s discourse on revolution in light of an analysis of the Haitian Revolution. In (...) so doing, my aim is to deepen and challenge Arendt’s understanding of the revolutionary tradition that she believes we are responsible for remembering and appropriating anew in political life today. (shrink)

This article addresses Hannah Arendt’s controversial engagement with European imperial ventures in Africa. For many of her critics, Arendt’s description of imperialism either duplicates the ideologically inflected accounts and justifications of mass-murder, or conveys her own personal views of Africans and peoples of African descent. I argue that Arendt’s account in the “Imperialism” chapter of the Origins of Totalitarianism must be read parallel to her discussion of the conflict in Palestine between Jewish settlers and native Arabs. Rather than provide us (...) with an anthropological account of Africans, Arendt provides a political account of the necessity for cooperation in order to blunt imperial power-politics. In a second move, I develop a normative critique from Arendt’s remarks by relying on Heideggerian aspects of “World.” I argue that Arendt’s criticisms are really directed at Europeans who were unable to take the Africans’ point of view. (shrink)

What does the growing tide of displaced persons today teach us about the ongoing paradoxes of human rights regimes, which rely on the particular sovereignty of nation-states for their constitution and application but are framed and normatively justified as universal? Working with Arendt’s defense of ‘the right to have rights’ in response to the problem of statelessness which is the practical lynchpin of these historical and theoretical tensions, I specify that and why any person on earth, regardless of their legal (...) status as a national or resident or non-resident alien, can legitimately expect two things from the political community in which they reside: hospitality and membership. (shrink)