Results for 'Hannah Arendt'

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  1. Sobre Hannah Arendt.Hannah Arendt - 2010 - Revista Inquietude 1 (2):122-163.
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  2. Hannah Arendt and the Negro Question.Grace Hunt - 2014 - Hypatia Reviews Online: A Journal of Feminist Philosophy.
    Kathryn Gines's book details Hannah Arendt 's racial and conceptual biases against Black people in the US and post-colonial Africa. Gines makes original and significant contributions to feminist philosophy by applying various feminist and anticolonial strategies, including standpoint theory and multidirectionality, to Arendt 's political essays and concepts. Feminist critiques of Arendt in general and racial critiques of "Reflections on Little Rock" in particular are not new; however, Hannah Arendt and the Negro Question offers (...)
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  3.  34
    Hannah Arendt as Peter Pan.Charles Blattberg - 2013 - In Chen Wei (ed.), Main Currents of Contemporary Western Thought. Beijing: China Renmin University Press.
    Hannah Arendt’s classical republicanism is different from most, since it emphasizes a politics of heroism over civicism and of creativity over adversity. However, in identifying creative heroes with those who engage in Aristotelian action (praxis) rather than making (poiesis), Arendt assumes that these actions are performed strictly for their own sake. As a result, she aestheticizes politics. The claim is then made that there is something childish about this, since children are the quintessential aesthetes. But while children (...)
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  4. Acting Under Tyranny: Hannah Arendt and the Foundations of Democracy in Iran.Ramin Jahanbegloo & Nojang Khatami - 2013 - Constellations 20 (2):328-346.
    Amidst the ongoing turmoil in the Middle East and the reshaping of political systems in the region, the Iranian people remain mired in difficulties on their path to democratization. Much of this can be blamed on the gradual decline in activity within Iranian civil society and the stagnation of political imagination. If Iran is to have a future built on the solid foundation of a viable and legitimate political authority, Iranian civic actors must reimagine and revisit the notion of constitution-making (...)
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  5. An Ethic of Plurality: Reconciling Politics and Morality in Hannah Arendt.Alice MacLachlan - 2006 - History and Judgment: IWM JVF Conference Vol. 21.
    My concern in this paper is how to reconcile a central tension in Hannah Arendt’s thinking, one that – if left unresolved – may make us reluctant to endorse her political theory. Arendt was profoundly and painfully aware of the horrors of political evil; in fact, she is almost unparalleled in 20 th century thought in her concern for the consequences of mass political violence, the victims of political atrocities, and the most vulnerable in political society – (...)
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  6. Between Past and Future Six Exercises in Political Thought.Hannah Arendt - 1961 - Viking Press.
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  7.  88
    Violência e Política em Hannah Arendt.Ana Sofía Roque - 2009 - Astrolabio: Revista Internacional de Filosofía 9:173-182.
    Nesta comunicação pretende-se desenvolver a relação entre violência e política enquadrada no pensamento de Hannah Arendt e a partir de duas obras fundamentais, On Revolution (1963) e On Violence (1970). Investigando-se sobre o que constitui cada experiência em particular, a da violência (ainda que sob a forma da guerra ou da revolução) e a da política, esta relação permitirá equacionar criticamente as possibilidades e os limites das sociedades democráticas actuais como o resultado da tradição política e das revoluções (...)
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  8. Politics, Philosophy, Terror: Essays on the Thought of Hannah Arendt.Dana Villa - 1999 - Princeton University Press.
    Hannah Arendt's rich and varied political thought is more influential today than ever before, due in part to the collapse of communism and the need for ideas that move beyond the old ideologies of the Cold War. As Dana Villa shows, however, Arendt's thought is often poorly understood, both because of its complexity and because her fame has made it easy for critics to write about what she is reputed to have said rather than what she actually (...)
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  9. Spór o Korzenie Nazizmu. Hannah Arendt I Erica Voegelina Koncepcje Źródeł Zjawiska.Tomasz Borycki - 2015 - Argument: Biannual Philosophical Journal 5 (1):211-228.
    Published in 1951, The origins of totalitarianism was a quantum leap in Hannah Arendt’s academic career. The book made her one of the most important scholars of Nazi ideology. Arendt’s work also won wide acclaim, partly due to a critical review by Eric Voegelin, which did not remain without responses from the author (both in public and in private correspondence). This paper tries to reconstruct the debates of Hannah Arendt and Eric Voegelin (including in the (...)
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  10.  15
    Lire Platon avec Hannah Arendt. Pensée, politique, totalitarisme.Marie-Josée Lavallée - 2018 - Montréal: Presses de l'Université de Montréal.
    This study analyzes in depth Hannah Arendt's enduring dialogue with Plato's philosophy and maps its impacts on major arendtian themes like totalitarianism, philosophy, political action and evil. Arendt's understanding and uses of Plato's work have been influenced by various intellectual, contextual and philosophical sources which the book also brings into light, like Heidegger's studies on Plato and the afterwar debates surrounding Plato's reputation as forefather of totalitarianism, which resulted from the ideological appropriations of his political thought in (...)
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  11. The Self in the Realms Ontology: A Critical View of Hannah Arendt’s Conception of The Human Condition.Ronny Miron - 2009 - International Journal of the Humanities 6 (11):41-52.
    The widely accepted approach in scholarly literature on Hannah Arendt’s The Human Condition emphasizes its political meaning and implications while neglecting its ontological dimensions. Against this trend, in this article I seek to uncover the implicit ontology that underlies her conception of the human condition. This human ontology appears to be comprised of five realms – the private, the public, intimacy, the social and the self. While Arendt explicitly bases her conception upon the first two, the paper (...)
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  12. A Democratic Consensus? Isaiah Berlin, Hannah Arendt, and the Anti-Totalitarian Family Quarrel.Kei Hiruta - 2018 - Think 17 (48):25-37.
    Amid the ongoing political turmoil, symbolized by the recent violence in Charlottesville, Virginia, books and articles abound today to encourage us to re-read anti-totalitarian classics ‘for our times’. But what do we find in this body of work originally written in response to Nazism and Stalinism? Do we find a democratic consensus forged by a shared anti-totalitarian commitment? I doubt it. Considering the cases of Isaiah Berlin and Hannah Arendt, this article highlights discord beneath what may today appear (...)
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  13. Hannah Arendt on Power.Garrath Williams - unknown
    Hannah Arendt’s (1906-1975) conception of power is entirely distinctive. It is rooted in a political philosophy that celebrates the public realm of freedom that emerges when people act with others as citizens or political equals. For Arendt, power is actualized where people act together to sustain or to change the world they share with one another. Her fundamental claim is this: ‘Power corresponds to the human ability not just to act but to act in concert. Power is (...)
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  14.  68
    Blinded by Her Own Petards: K.T. Gines' Hannah Arendt and the Negro Question.Charles Snyder - 2015 - Journal of the Hannah Arendt Center for Politics and the Humanities:152-7.
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  15.  60
    Hannah ARENDT, Martin HEIDEGGER, Korespondencja z lat 1925–1975. [REVIEW]Rec Tomasz Borycki - 2011 - Argument: Biannual Philosophical Journal 1 (2):386-389.
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  16. O fenômeno da vontade em Hannah Arendt.Elizabete Olinda Guerra - 2013 - Dissertation, UFSC, Brazil
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  17.  6
    Hannah Arendt's Political Thought.David Antonini - 2018 - 1000-Word Philosophy: An Introductory Anthology.
    Hannah Arendt (1906-1975), born in Hanover, Germany, was a public intellectual, refugee, and observer of European and American politics. She is especially known for her interpretation of the events that led to the rise of totalitarianism in the twentieth century. -/- Arendt studied under German philosophers Martin Heidegger and Karl Jaspers and set out to pursue a path as an academic, writing a dissertation on St. Augustine. However, Hitler, the Nazi regime’s rise to power, and the bloody (...)
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  18. Hannah Arendt: Existential Phenomenology and Political Freedom.Wayne F. Allen - 1982 - Philosophy and Social Criticism 9 (2):170-190.
    This paper has three purposes: first, to explicate the ex istential basis of Arendt's theory of action. This will be done by first tracing the intellectual derivation of Arendt's existentialism and the modifications she made to fit it in to her public realm. Second, I will demonstrate the con nection between Arendt's existentialism and her formula tion of political freedom. Third, I will illustrate throughout that Arendt's political ideas, if they are to be properly understood, must (...)
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  19. Toward an Agonistic Feminism: Hannah Arendt and the Politics of Identity.Bonnie Honig - 1992 - In Judith Butler & Joan Wallach Scott (eds.), Feminists Theorize the Political. Routledge. pp. 215--35.
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  20.  51
    An ‘Anti-Utopian Age?’: Isaiah Berlin’s England, Hannah Arendt’s America, and Utopian Thinking in Dark Times.Kei Hiruta - 2017 - Journal of Political Ideologies 22 (1):12-29.
    This essay challenges the influential view that Isaiah Berlin and Hannah Arendt played a central role in inaugurating an ‘anti-utopian age’. While the two thinkers certainly did their share to discredit the radical utopian inclination to portray a political blueprint in the abstract, I show that neither was straightforwardly anti-utopian. On the contrary, both thinkers’ writings display a different kind of utopian thinking, consisting in an imaginative and idealized reconstruction of existing polities. Schematically put, Berlin’s utopia was England (...)
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  21.  25
    «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 (...)
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  22. Hannah Arendt's Dismissal of the Ethical.Peg Birmingham - 1995 - In Philippe van Haute & Peg Birmingham (eds.), Dissensus Communis: Between Ethics and Politics. Kok Pharos.
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  23. Hannah Arendt on the Relation Between Morality and Plurality.Giorgos Papaoikonomou - 2015 - Dialogue and Universalism 25 (2):79-91.
    In this article, we examine, in the light of Arendt s categories, the fundamental structure of traditional claims on moral life. In other words, we evaluate the spirit in which traditional morality relates to the human world, especially, to the human condition of plurality. In this way, we shall be led to a perceptive reading of Arendt s groundbreaking view on morality and its borderline possibility of assuming a paradoxically significant role in the worldly affairs.
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  24. Aristóteles desvelado por Martha Nussbaum: As raízes trágicas da ética e a condição humana em Hannah Arendt.Harley Juliano Mantovani - 2015 - Theoria: Revista Eletrônica de Filosofia 7 (18):221-250.
    Neste artigo, tivemos o objetivo de analisar como o racionalismo ético limita a ética. Frente a este propósito, expomos a fonte trágica da ética de Aristóteles, para quem a ética não é ciência e não tem uma fonte metafísica. A revelação de Aristóteles mostrou como o seu pensamento ético, por ultrapassar o racionalismo filosófico, inaugura uma corrente de pensamento moral cuja modéstia é mais adequada à fragilidade da condição humana.
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  25.  10
    Re-Thinking Opinion and Judgment as Political Speech in Hannah Arendt's Political Thought.David Antonini - forthcoming - The Pluralist.
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  26.  6
    La politique moderne à travers le prisme platonicien: les lectures de Leo Strauss, Eric Voegelin et Hannah Arendt.Marie-Josée Lavallée - 2017 - Verbatim 1 (1):55-80.
    La thématique de ce recueil collectif consacré à l' esprit démocratique est mise à l' enseigne du célèbre discours de Benjamin Constant comparant, au nom de l'idéal démocratique, la liberté politique des Anciens et celle qui se décline chez les Modernes. Comme le résume Jean-Marc Narbonne dans l'une de ses conférences : « Dans une démocratie directe [...] la nécessité du sacrifice des intérêts privés au profit du service à la collectivité peut faire craindre la disparition ou l' effacement des (...)
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  27.  6
    Hannah Arendt and Political Modernity: The Concept of the Public Space.David Antonini - 2018 - Dissertation,
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  28. Em defesa do pensamento: modernidade e crítica às ciências sociais em Hannah Arendt.Paulo Eduardo Bodziak Junior - 2017 - Dissertation, University of Campinas, Brazil
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  29. Tradition, Authority and Dialogue: Arendt and Alexander on Education.Itay Snir - 2018 - Foro de Educación 16 (24):21-40.
    In this paper I discuss two attempts to challenge mainstream liberal education, by Hannah Arendt and by contemporary Israeli philosopher Hanan Alexander. Arendt and Alexander both identify problems in liberal-secular modern politics and present alternatives based on reconnecting politics and education to tradition. I analyze their positions and bring them into a dialogue that suggests a complex conception of education that avoids many of the pitfalls of modern liberal thought. First, I outline Arendt and Alexander’s educational (...)
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  30.  9
    Hannah Arendts Kritik der Menschenrechte Und Ihr "Recht, Rechte Zu Haben".Stefan Gosepath - 2007 - In Heinrich-Böll-Stiftung (ed.), Hannah Arendt: Verborgene Tradition - Unzeitgemäße Aktualität? pp. 279-288.
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  31. Arendt on Resentment.Grace Hunt - 2015 - Journal of Speculative Philosophy 29 (3):283-290.
    This article develops an Arendtian conception of resentment and shows that resentment as a response to injustice is in fact only possible within a community of persons engaged in moral and recognitive relations. While Arendt is better known for her work on forgiveness—characterized as a creative rather than vindictive response to injury—this article suggests that Arendt provides a unique way of thinking about resentment as essentially a response to another human's subjectivity. But when injury is massive, so beyond (...)
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  32. Being Free by Losing Control: What Obsessive-Compulsive Disorder Can Tell Us About Free Will.Sanneke de Haan, Erik Rietveld & Damiaan Denys - forthcoming - In Walter Glannon (ed.), Free Will and the Brain: Neuroscientific, Philosophical, and Legal Perspectives on Free Will.
    According to the traditional Western concept of freedom, the ability to exercise free will depends on the availability of options and the possibility to consciously decide which one to choose. Since neuroscientific research increasingly shows the limits of what we in fact consciously control, it seems that our belief in free will and hence in personal autonomy is in trouble. -/- A closer look at the phenomenology of Obsessive-Compulsive Disorder (OCD) gives us reason to doubt the traditional concept of freedom (...)
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  33.  52
    Escrita e compreensão.Tito Palmeiro - 2010 - O Que Nos Faz Pensar 29:259-271.
    Este artigo discute os textos de Hannah Arendt a partir de um problema particular: aquele relativo à procura da compreensão. Esse problema é importante não apenas porque seus textos realizam uma contribuição decisiva para a compreensão daquilo que a política se tornou a partir do século XX, mas, sobretudo, porque ele nomeia o ponto sensível de sua escrita.
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  34. The Moral Thinking of Macbeth.J. Gregory Keller - 2005 - Philosophy and Literature 29 (1):41-56.
    In her article, "Thinking and Moral Considerations," Hannah Arendt provides a provocative approach to the question of evil by suggesting that banal evil-the most common kind-may arise directly from thoughtlessness. If that is so, thinking may provide an antidote to evil. Learning to think would then offer the individual and society protection against the dangers of thoughtless evil. She further suggests that thinking may clear the way for a form of judging that "when the chips are down" may (...)
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  35.  53
    Multiculturalism, or the Vile Logic of Late Secularism. The Case of Anders Breivik.Ignaas Devisch - 2016 - Symposion: Theoretical and Applied Inquiries in Philosophy and Social Sciences 3 (3):293-308.
    More than four years ago, Anders Breivik launched his apocalyptic raid in Norway. His killing raid was not an action standing on its own but a statement to invite people to read his manifesto called 2083. A European Declaration of Independence. The highly despicable and disgusting mission of Anders Breivik addresses us whether we like it or not. Maybe there are good reasons to read and analyze Breivik’s ‘oration?’ He confronts us with many questions we cannot simply run away from: (...)
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  36.  29
    Challenges of Founding a New Government in Iraq.Gail M. Presbey - 2005 - Constellations 12 (4):521-541.
    Hannah Arendt argues that a revolution must not only tear down, but build up a new government. That new government needs authority and it gets its authority from its founding moment, when peers come together in mutual promise, agreeing to treat each other as equals and obeying laws which they legislate for themselves. The paper then looks at the recent attempts of the U.S. government and its allies to bring democracy to Iraq. The paper argues that given the (...)
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  37.  12
    Review of Illuminations by Walter Benjamin. [REVIEW]Subhasis Chattopadhyay - 2019 - Prabuddha Bharata or Awakened India 124 (7):576 & 582.
    This review highlights how fascism and populism qua, popular culture feeds each other. Hannah Arendt's introduction too is commented upon.
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  38. The Agent is the Void! From the Subjected Subject to the Subject of Action.Zeynep Gambetti - 2005 - Rethinking Marxism 17 (3):425-437.
    This article pinpoints two lacunae – freedom and the subject of action – in post-structuralist epistemology and proposes to rethink agency through Hannah Arendt’s theory of action. It is argued that, given the sense of disorientation in theoretical and political practices, it is all the more important to re-conceptualize the singularity or uniqueness of agents as initiators of social change.
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  39.  62
    Souci, résolution et décision dans le Nietzsche de Heidegger : un examen de l’interprétation arendtienne du tournant.Olivier Huot-Beaulieu - 2007 - Ithaque 1:91-104.
    Dans La vie de l’esprit, Hannah Arendt propose une interprétation inédite du tournant (Kehre) survenu au sein de la pensée de Martin Heidegger au milieu des années trente. Arendt comprend en effet le tournant comme un événement biographique à situer entre les deux tomes qui regroupent les cours et essais que Heidegger a consacrés à Nietzsche entre 1936 et 1946. Selon elle, souci et Volonté de puissance viendraient à ne faire qu’un dans le premier tome du Nietzsche, (...)
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  40.  39
    Moral Epistemology and Totalitarianism: Reflections on Arendt, Bauman, Bernstein, and Rorty.Salura Merily - manuscript
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  41.  50
    Countering Destruction with Spontaneity, Redescription, and Playfulness: A Philosophical Reading of Kross.Merily Salura - 2017 - Dissertation, University of Tartu
    This thesis focuses on a philosophical analysis of literature. The central question is: when making moral choices in a forced labor camp, what options remain? Hannah Arendt has written about the forced labor, concentration and extermination camps as the central institutions of totalitarianism, where the project of complete destruction of unwanted human beings is carried out; the end result is the removal of spontaneity and uniqueness in people. We join Arendt’s insights with those of Richard Rorty who (...)
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  42. Arendt's Augustine.Roy T. Tsao - 2010 - In Seyla Benhabib (ed.), Politics in Dark Times: Encounters with Hannah Arendt. Cambridge University Press.
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  43. Multiple Moving Perceptions of the Real: Arendt, Merleau-Ponty, and Truitt.Helen A. Fielding - 2011 - Hypatia 26 (3):518-534.
    This paper explores the ethical insights provided by Anne Truitt's minimalist sculptures, as viewed through the phenomenological lenses of Hannah Arendt's investigations into the co-constitution of reality and Maurice Merleau-Ponty's investigations into perception. Artworks in their material presence can lay out new ways of relating and perceiving. Truitt's works accomplish this task by revealing the interactive motion of our embodied relations and how material objects can actually help to ground our reality and hence human potentiality. Merleau-Ponty shows how (...)
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  44. ‘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 (...)
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  45. Three Rival Views of Tradition (Arendt, Oakeshott and MacIntyre).James Alexander - 2012 - Journal of the Philosophy of History 6 (1):20-43.
    If we define tradition too hastily we leave to one side the question of what the relevance of tradition is for us. Here the concept of tradition is opened up by considering the different views of it taken by Hannah Arendt, Michael Oakeshott and Alasdair MacIntyre. We see that each has put tradition into a fully developed picture of what our predicament is in modernity; and that each has differed in their assessment of what our relation to tradition (...)
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  46.  40
    Thinking, Conscience and Acting in the Face of Mass Evil.Paul Formosa - 2010 - In Andrew Schaap, Danielle Celermajer & Vrasidas Karalis (eds.), Power, Judgement and Political Evil: In Conversation with Hannah Arendt. Farnham: Ashgate. pp. 89-104.
    If there is one lesson that Hannah Arendt drew from her encounter with Adolf Eichmann in Jerusalem it was that the moral and political dangers of thoughtlessness had been grossly underestimated. But while thoughtlessness clearly “has its perils”, (LMT 177) as the example of Eichmann illustrates, thoughtfulness has its own problems, as the example of Heidegger illustrates. In the course of her 1964 interview with Günter Gaus, Arendt recalls her distaste for “intellectual business” that arose from witnessing (...)
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  47. The Philosophical Controversy Over Political Forgiveness.Alice MacLachlan - 2012 - In Paul van Tongeren, Neelke Doorn & Bas van Stokkom (eds.), Public Forgiveness in Post-Conflict Contexts. Intersentia. pp. 37-64.
    The question of forgiveness in politics has attained a certain cachet. Indeed, in the fifty years since Arendt commented on the notable absence of forgiveness in the political tradition, a vast and multidisciplinary literature on the politics of apology, reparation, and reconciliation has emerged. To a novice scouring the relevant literatures, it might appear that the only discordant note in this new veritable symphony of writings on political forgiveness has been sounded by philosophers. There is a more-than-healthy cynicism directed (...)
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  48.  67
    In Defense of the Post-Work Future: Withdrawal and the Ludic Life.John Danaher - forthcoming - In Michael Cholbi & Michael Weber (eds.), The Future of Work, Technology, and Basic Income. New York: Routledge. pp. 99-116.
    A basic income might be able to correct for the income related losses of unemployment, but what about the meaning/purpose related losses? For better or worse, many people derive meaning and fulfillment from the jobs they do; if their jobs are taken away, they lose this source of meaning. If we are about the enter an era of rampant job loss as a result of advances in technology, is there a danger that it will also be an era of rampant (...)
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  49. The Problem of Post-Truth. Rethinking the Relationship Between Truth and Politics.Frieder Vogelmann - 2018 - Behemoth. A Journal on Civilisation 2 (11):18-97.
    ‘Post-truth’ is a failed concept, both epistemically and politically because its simplification of the relationship between truth and politics cripples our understanding and encourages authoritarianism. This makes the diagnosis of our ‘post-truth era’ as dangerous to democratic politics as relativism with its premature disregard for truth. In order to take the step beyond relativism and ‘post-truth’, we must conceptualise the relationship between truth and politics differently by starting from a ‘non-sovereign’ understanding of truth.
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  50. Milgram, Method and Morality.Charles R. Pigden & Grant R. Gillet - 1996 - Journal of Applied Philosophy 13 (3):233-250.
    Milgram’s experiments, subjects were induced to inflict what they believed to be electric shocks in obedience to a man in a white coat. This suggests that many of us can be persuaded to torture, and perhaps kill, another person simply on the say-so of an authority figure. But the experiments have been attacked on methodological, moral and methodologico-moral grounds. Patten argues that the subjects probably were not taken in by the charade; Bok argues that lies should not be used in (...)
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