The aim of this article is to situate Arendt’s account of labour as a critical response to humanisms of labour, or put otherwise, to situate it as an anti-humanism of labour. It compares Arendt’s account of labour with that of the most prominent humanist theorist of labour at the time of the composition of The Human Condition: Georges Friedmann. Arendt’s and Friedmann’s accounts of labour are compared specifically with respect to the range of capacities, social relations, and possibilities of fulfilment (...) at stake in the activity of labour. The comparison provides a previously unexplored context for understanding Arendt’s account of labour and her distinction between labour and work. The relevance of Arendt’s and Friedmann’s theories of labour for the contemporary debate about the meaning of work in an age of automation is also briefly discussed. (shrink)

Meaningful work refers to the idea that human work is an integral part of the way we think of our lives as going well. The concept is prevalent in sociology and business studies. In philosophy, its discussion tends to revolve around matters of justice and whether the State should take steps to eradicate meaningless work. However, despite the breadth of the recent, general literature, there is little to no discussion about how it is in fact the case that work is (...) meaningful. There is a basic assumption that certain facts about work make it meaningful. After noting the shortcomings in the literature, this essay argues that we can better understand the production of meaning in work by an analogy to speech acts. Using Paul Ricoeur’s theory of action as discourse, one can see how meaning is predicated in the performance of work in ways that are locutionary, illocutionary, and perlocutionary. (shrink)

Occupational science is undergoing dynamic development and claims have been articulated that human occupation must be understood from multiple ontological standpoints. Hannah Arendt is known for her work The Human Condition in which she explored human occupation from a philosophical and political standpoint. She distinguished the modalities labor, work and action, and labelled them vita activa. The aim of this paper is to present Arendt and her vita activa, in order to provide examples of its relevance for occupational science, showing (...) how vita activa can assist occupational scientists to take a deeper perspective on human occupation. According to Arendt, human occupation is always conditioned. The condition for labor is necessity, which reflects human biological needs and represents the basics of life. The condition for work is utility, as something persistent and durable is produced. Action is the activity that takes place between people without the intermediary of things. Similar to occupational science, vita activa is concerned with human doing but their origins differ. Arendt also emphasized the public sphere as an arena for human occupation, a viewpoint that is shared with recent occupational science literature. The need to expand the scope of occupational science to encompass all aspects of human occupations, including the deleterious, has been expressed and vita activa can contribute to broadening this perspective. Examples of the need for sustainability in working life are also presented in this paper. (shrink)

In this essay, I focus on two biographical works by Hannah Arendt and Simone de Beauvoir that I read as political texts: Rahel Varnhagen: The Life of a Jewess and “Must We Burn Sade?”. Reading Arendt's Varnhagen and Beauvoir's “Sade” side by side illuminates their shared preoccupation with lived experience and their common political premises: the antagonism between freedom and sovereignty, and the centrality of action and constructive relations with others. My argument is that these texts constitute an original style (...) of political thinking, which I call politico-biographical hermeneutics, or reading the life of others as exercises in political theory. Politico-biographical hermeneutics, as I take it, is not a systematic methodology, but an approach to interpreting sociopolitical forces as they come to bear and are embodied and inscribed in the lived experiences, struggles, and works of representative or exemplary individuals. This approach identifies the political lessons of lived experience and supports one of the central claims of feminist philosophy, namely, that the personal and the political are not antithetical, but relational. (shrink)