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The works of Hannah Arendt and Albert Camus--two of the most compelling political thinkers of the "resistance generation" that lived through World War II--can still provide penetrating insights for contemporary political reflection. Jeffrey C. Isaac offers new interpretations of these writers, viewing both as engaged intellectuals who grappled with the possibilities of political radicalism in a world in which liberalism and Marxism had revealed their inadequacy by being complicit in the rise of totalitarianism. According to Isaac, self-styled postmodern writers who proclaim the death of grandiose ideologies often fail to recognize that such thinkers as Camus and Arendt had already noted this. But unlike many postmodernists, these two sought to preserve what was worthy in modern humanism--the idea of a common human condition and a commitment to human rights and the dignity of individuals. Isaac shows that both writers advanced the idea of a democratic civil society made up of self-limiting groups. Although they criticized the typical institutions of mass democratic politics, they endorsed alternative forms of local and international organization that defy the principle of state sovereignty. Isaac also shows how Arendt's writings on the Middle East, and Camus's on Algeria, urged the creation of such institutions. The vision of a "rebellious politics" that Arendt and Camus shared is of great relevance to current debates in democratic theory and to the transformations taking place in Europe and the states of the former Soviet Union.

Vad händer när omgivningen bestämmer att den grupp du råkar tillhöra inte längre är önskvärd?Hannah Arendt kommer till 1940-talets New York som statslös flykting. Precis som många andra har hon flytt från ett allt mer fascistiskt Europa. I New York tar hon med sina frågor ut i offentligheten, främst genom stadens många tidskrifter. Två andra röster i samma tidskrifter är prosaförfattaren Mary McCarthy och poeten W. H. Auden, båda så småningom goda vänner till Arendt och starka personligheter. Arendt blir med tiden en viktig och kontroversiell politisk tänkare.

Hannah Arendt (1906–1975) was a philosopher and political theorist of astonishing range and originality and one of the leading thinkers of the twentieth century. A former student of Martin Heidegger and Karl Jaspers, she fled Nazi Germany to Paris in 1933, and subsequently escaped from Vichy France to New York in 1941. The Origins of Totalitarianism (1951) made her famous. After visiting professorships at Princeton, Berkeley, and the University of Chicago, she took up a permanent position at the New School in 1967. Renowned for The Human Condition , On Revolution , and The Life of the Mind , she is also known for her brilliant but controversial reporting and analysis of Adolf Eichmann’s 1961 trial in Jerusalem—an experience that led to her to coin the phrase "the banality of evil." In this outstanding introduction to Arendt's thought Dana Villa begins with a helpful overview of Arendt's life and intellectual development, before examining and assessing the following important topics: Arendt's analysis of the nature of political evil and the arguments of The Origins of Totalitarianism political freedom and political action and the arguments of On the Human Condition , especially Arendt's return to the ancient Greek polis and her critique of modernity modernity and revolution and Arendt's text On Revolution responsibility and judgment and her reporting of the Eichmann trial Arendt's view of contemplation and the fundamental faculties of mental life Arendt's rich legacy and influence, including her civic republican understanding of freedom and her influence on the Frankfurt School, communitarianism, and democratic theory. Including a chronology, chapter summaries, and suggestions for further reading, this indispensable guide to Arendt's philosophy will also be useful to those in related disciplines such as politics, sociology, history, and economics.

Hannah Arendt's work inspires many to stand in solidarity against authoritarianism, racial or gender-based violence, climate change, and right-wing populism. But what if a careful analysis of her oeuvre reveals a darker side to this intellectual legacy? What if solidarity, as she conceives of it, is not oriented toward equality, freedom, or justice for all, but creates a barrier to intersectional coalition building? In Arendt's Solidarity , David D. Kim illuminates Arendt's lifelong struggle with this deceptively straightforward yet divisive concept. Drawing upon her publications, unpublished documents, private letters, radio and television interviews, newspaper clippings, and archival marginalia, Kim examines how Arendt refutes solidarity as an effective political force against anti-Semitism, racial injustice, or social inequality. As Kim reveals, this conceptual conundrum follows the arc of Arendt's forced migration across the Atlantic and is directly related to every major concern of hers: Christian neighborly love, friendship, Jewish assimilation, Zionism, National Socialism, the American republic, Black Power, revolution, violence, and the human world. Kim places these thoughts in dialogue with dissenting voices, such as Thomas Mann, Gershom Scholem, Jean-Paul Sartre, James Baldwin, Frantz Fanon, James Forman, and Ralph Ellison. The result is a full-scale reinterpretation of Arendt's oeuvre.

Theodor Adorno once wrote an essay to "defend Bach against his devotees." In this book Dana Villa does the same for Hannah Arendt, whose sweeping reconceptualization of the nature and value of political action, he argues, has been covered over and domesticated by admirers (including critical theorists, communitarians, and participatory democrats) who had hoped to enlist her in their less radical philosophical or political projects. Against the prevailing "Aristotelian" interpretation of her work, Villa explores Arendt's modernity, and indeed her postmodernity, through the Heideggerian and Nietzschean theme of a break with tradition at the closure of metaphysics. Villa's book, however, is much more than a mere correction of misinterpretations of a major thinker's work. Rather, he makes a persuasive case for Arendt as the postmodern or postmetaphysical political theorist, the first political theorist to think through the nature of political action after Nietzsche's exposition of the death of God (i.e., the collapse of objective correlates to our ideals, ends, and purposes). After giving an account of Arendt's theory of action and Heidegger's influence on it, Villa shows how Arendt did justice to the Heideggerian and Nietzschean criticism of the metaphysical tradition while avoiding the political conclusions they drew from their critiques. The result is a wide-ranging discussion not only of Arendt and Heidegger, but of Aristotle, Kant, Nietzsche, Habermas, and the entire question of politics after metaphysics.

This highly acclaimed, prize-winning biography of one of the foremost political philosophers of the twentieth century is here reissued in a trade paperback edition for a new generation of readers. In a new preface the author offers an account of writings by and about Arendt that have appeared since the book’s 1982 publication, providing a reassessment of her subject’s life and achievement. Praise for the earlier edition: “Both a personal and an intellectual biography . . . It represents biography at its best.”—Peter Berger, front page, The New York Times Book Review “A story of surprising drama . . . . At last, we can see Arendt whole.”—Jim Miller, Newsweek “Indispensable to anyone interested in the life, the thought, or . . . the example of Hannah Arendt.”—Mark Feeney, Boston Globe “An adventure story that moves from pre-Nazi Germany to fame in the United States, and . . . a study of the influences that shaped a sharp political awareness.”—Richmond (Va.) Times-Dispatch Cover drawing by David Schorr

In this volume, based on the series of Alexander Lectures she delivered at the University of Toronto, Julia Kristeva explores the philosophical aspects of Hannah Arendt's work: her understanding of such concepts as language, self, body, political space, and life. Kristeva's aim is to clarify contradictions in Arendt's thought as well as correct misapprehensions about her political and philosophical views. The first two chapters describe how Arendt followed an original conception of human narrative, such that life, action, and even thought, are only human when they can be narrated and thus shared with other persons who, through the evocation of memory, complete the story and make history into a condensed sign, into a revelation of the 'who.' The third chapter concentrates on Arendt's work in relation to her twentieth-century contemporaries, especially Isak Dinesen, Brecht, Kafka, and Nathalie Sarraute. In the last two chapters, on the body and the Kantian concept of judgment, Kristeva offers a subtle critical exploration of Arendt's ignoring of the world of the unconscious opened up by psychoanalysis, an exploration that, paradoxically, reveals the political force of Arendt's acceptance of herself as woman and Jew. Kristeva's account of Arendt's 'philosophy of narrative' is clear, coherent, forceful, and often impassioned. Much has been written in North America about Arendt's political work, but little about her more philosophical endeavours. Hannah Arendt: Life Is a Narrative makes a compelling case that Arendt may be the twentieth century's only true political philosopher.

"Hannah Arendt og pædagogikken" er en redegørelse for de ofte oversete tanker om pædagogik, som den tysk-amerikanske filosof Hannah Arendt (1906-1975) havde. Hannah Arendt var en af de store politiske tænkere i det 20. århundrede med hovedværker, der er centrale skrifter i den politiske filsofi. Hun har behandlet emner såsom totalitarisme, menneskelig handling og ondskab. Desværre er hendes få, men vigtige, tanker om pædagogikken ikke blevet hørt i samme grad som hendes politiske tanker. "Hannah Arendt og pædagogikken" viser hendes tanker og problematiserer bl.a. hvordan vores læringssamfund med dets resultatsorientering glemmer at drage omsorg for barnets frihed.

Hannah Arendt is one of the most renowned political thinkers of the twentieth century and her work has never been more relevant than it is today. Born in Germany in 1906, Arendt published her first book at the age of 23, before turning away from the world of academic philosophy to reckon with the rise of the Third Reich. After the War, Arendt became one of the most prominent - and controversial - public intellectuals of her time, publishing influential works such as The Origins of Totalitarianism, The Human Condition and Eichmann in Jerusalem. Samantha Rose Hill weaves together new biographical detail, archival documents, poems and correspondence to reveal a woman whose passion for the life of the mind was nourished by her love of the world.

Professor John Douglas Macready offers a post-foundational account of human dignity by way of a reconstructive reading of Hannah Arendt. He argues that Arendt's experience of political violence and genocide in the twentieth century, as well as her experience as a stateless person, led her to rethink human dignity as an intersubjective event of political experience. By tracing the contours of Arendt's thoughts on human dignity, Professor Macready offers convincing evidence that Arendt was engaged in retrieving the political experience that gave rise to the concept of human dignity in order to move beyond the traditional accounts of human dignity that relied principally on the status and stature of human beings. This allowed Arendt to retrofit the concept for a new political landscape and reconceive human dignity in terms of stance-how human beings stand in relationship to one another. Professor Macready elucidates Arendt's latent political ontology as a resource for developing strictly political account of human dignity hat he calls conditional dignity-the view that human dignity is dependent on political action, namely, the preservation and expression of dignity by the person, and/or the recognition by the political community. He argues that it is precisely this "right" to have a place in the world-the right to belong to a political community and never to be reduced to the status of stateless animality-that indicates the political meaning of human dignity in Arendt's political philosophy.

How could Hannah Arendt, a German Jew who fled Germany in 1931, have reconciled with Martin Heidegger, whom she knew had joined and actively participated in the Nazi Party? In this remarkable biography, Antonia Grunenberg tells how the relationship between Arendt and Heidegger embraced both love and thought and made their passions inseparable, both philosophically and romantically. Grunenberg recounts how the history between Arendt and Heidegger is entwined with the history of the twentieth century with its breaks, catastrophes, and crises. Against the violent backdrop of the last century, she details their complicated and often fissured relationship as well as their intense commitments to thinking.

Hannah Arendt (1906-1975) er en af de få store politiske teoretikere, som forsvarer politikkens værdighed. Hvor andre filosoffer har forsøgt at vende sig fra det politiske ved at reducere politik til moral, økonomi eller velfærd, fokuserer Arendt på politikken selv for at forstå dens egenart. Bogen "Hannah Arendt" præsenterer Arendts forfatterskab med originaltekster og analyser. Det moderne menneskes tab af en politisk eksistens er det centrale problem, som Arendts værker forsøger at forstå. Som tyskfødt jøde havde Arendt personlige erfaring med nazismen, hvilket resulterede i hendes store interesse for politisk handling og hendes studier af den totalitære styreform i Hitlers Tredje Rige og Stalins Sovjetunionen. Efter et studie af nazisten Adolf Eichmann blev Arendt interesseret i tænkningens betydning i relation til, hvad hun kaldte 'ondskabens banalitet'. Bogen "Hannah Arendt" introducerer læseren til Arendts politikbegreb, samt hendes analyser af revolutionære perioder, totalitarisme og ondskab.

Eminent contributors consider what Hannah Arendt means in today’s public debates. Is politics really nothing more than power relations, competing interests and claims for recognition, conflicting assertions of “simple” truths? No thinker has argued more passionately against this narrow view than Hannah Arendt, and no one has more to say to those who bring questions of meaning, identity, value, and transcendence to our impoverished public life. This volume brings leading figures in philosophy, political theory, intellectual history, and literary theory into a dialogue about Arendt’s work and its significance for today’s fractious identity politics, public ethics, and civic life. For each essay—on the fate of politics in a postmodern, post-Marxist era; on the connection of nonfoundationalist ethics and epistemology to democracy; on the conditions conducive to a vital public sphere; on the recalcitrant problems of violence and evil—the volume includes extended responses, and a concluding essay by Martin Jay responding to all the others. Ranging from feminism to aesthetics to the discourse of democracy, the essays explore how an encounter with Arendt reconfigures, disrupts, and revitalizes what passes for public debate in our day. Together they forcefully demonstrate the power of Arendt’s work as a splendid provocation and a living resource. Contributors: Richard Bernstein, New School; Anthony Cascardi, U of California, Berkeley; Susan Bickford, U of North Carolina; Kim Curtis, Duke U; Lisa Disch, U of Minnesota; Nancy Fraser, New School; Martin Jay; U of California, Berkeley, Steven Leonard, U of North Carolina; Kirstie McClure, Johns Hopkins U; Dana Villa, Amherst College; and Eli Zaretsky, U of Missouri.

Hannah war eine brillante Philosophiestudentin. Als Jüdin musste sie Deutschland in den dreißiger Jahren verlassen, sie wanderte in die USA aus. Dort arbeitete sie als Journalistin und Hochschullehrerin. In ihren radikalen Büchern über Macht und Gewalt setzt sie sich für die Freiheit und Gleichheit aller Menschen ein und veränderte damit die Philosophie. Little People, Big Dreams erzählt von den beeindruckenden Lebensgeschichten großer Persönlichkeiten: Jede dieser Frauen, ob Künstlerin, Pilotin oder Wissenschaftlerin, hat Unvorstellbares erreicht. Dabei begann alles, als sie noch klein waren: mit großen Träumen. Für welches Alter sind diese Bücher gedacht? Für Babys das perfekte Geschenk zur Begrüßung in eine Welt voller Träume! Und Eltern werden in schlaflosen Nächten von diesen Büchern dazu ermutigt, das Vorlesen zu einem selbstverständlichen Teil des Lebens zu machen. Kleinkinder werden von den Illustrationen verzaubert sein - sie werden zahlreiche Dinge entdecken. Auch sind die Bücher großartige "Vokabeltrainer"! 3- bis 5-Jährige werden alles, Illustrationen und Texte, geradezu in sich aufsaugen! 6-, 8- und 10-Jährige haben ein ausgeprägteres Verständnis für die Illustrationen und die Bedeutung der Geschichte - es geht nicht nur darum, sich selbst zu akzeptieren und die eigenen Zukunftsträume zu verwirklichen, sondern auch darum, andere so zu akzeptieren, wie sie sind. Später: Die Bücher sind gute Geschenke zu jedem Anlass, denn die Träume der Kindheit können das ganze Leben lang Wirklichkeit werden.

Very Short Introductions : Brilliant, Sharp, Inspiring Hannah Arendt (1906-1975) was one of the major intellectual figures of the twentieth century. Born in Konigsberg to secular Jewish parents, she was a student of the two major exponents of Existenz philosophy in Germany, Karl Jaspers and Martin Heidegger. Arendt escaped Nazi Germany in 1933, traveling first to Paris and then in 1940 to the United States, where she gained citizenship in 1951. As director of the Jewish Cultural Reconstruction she oversaw the collection and presentation of over 1.5 million articles of Judaica and Hebraica that had been hidden from or looted by the Nazis. This Very Short Introduction explores the philosophical ideas and political theories belonging to one of the most important thinkers of the twentieth century. As a survivor of the Holocaust, Arendt's life informed her work exploring the meaning and construction of power, evil, totalitarianism, and direct democracy. Through insightful readings of Arendt's best-known works, from The Origins of Totalitarianism (1951) to The Life of the Mind (1978), Dana Villa traces the importance of Arendt's ideas for today's reader. In so doing, Villa explains how Arendt gained world-wide fame with the publication of Origins, and went on to have a distinguished career as a political theorist and public intellectual. A sometimes controversial figure, Arendt is now recognised as one of the most important political thinkers of the twentieth century and her works have become an acknowledged part of the Western canon of political theory and philosophy. ABOUT THE SERIES: The Very Short Introductions series from Oxford University Press contains hundreds of titles in almost every subject area. These pocket-sized books are the perfect way to get ahead in a new subject quickly. Our expert authors combine facts, analysis, perspective, new ideas, and enthusiasm to make interesting and challenging topics highly readable.

Den politiske tænker Hannah Arendt (1906-1975) nærede livslangt kærlighed til filosoffen Martin Heidegger, og livslangt var hun optaget af Augustins filosofi, hvor kærligheden står i centrum. Liv og værk hænger sammen. Arendt siger, at kærligheden er antipolitisk og verdensløs. Har hun ret i det? Det belyser Niels Grønkjær og inddrager blandt andre Hegel og K.E. Løgstrup. Hannah Arendt (f. 14. oktober 1906 i Tyskland, død 4. december 1975 i New York). Politolog og filosof. Hun studerede filosofi, teologi og klassisk filologi i Tyskland, bl.a. hos R. Bultmann, M. Heidegger, E. Husserl og K. Jaspers. Forlod i 1933 Tyskland til fordel for Paris og senere USA. Niels Grønkjær (f. 1955) er religionsfilosof, dr.theol. Han har været lektor i etik og religionsfilosofi ved Aarhus Universitet frem til 2005 og siden valgmenighedspræst i Vartov og Københavns valgmenigheder frem til 2020. Fil størrelse: 256 KB

This book is the first to tell in detail the story of the passionate and secret love affair between two of the most prominent philosophers of the twentieth century, Hannah Arendt and Martin Heidegger. Drawing on their previously unknown correspondence, Elzbieta Ettinger describes a relationship that lasted for more than half a century, a relationship that sheds startling light on both individuals, challenging our image of Heidegger as an austere and abstract thinker and of Arendt as a consummately independent and self-assured personality. Arendt and Heidegger met in 1924 at the University of Marburg, when Arendt, an eighteen-year-old German Jew, became a student of Heidegger, a thirty-five-year-old married man. They were lovers for about four years; separated for almost twenty years, during which time Heidegger became a Nazi and Arendt emigrated to the United States and involved herself with issues of political theory and philosophy; resumed their relationship in 1950 and in spite of its complexities remained close friends until Arendt's death in 1975. Ettinger provides engrossing details of this strange and tormented relationship. She shows how Heidegger used Arendt but also influenced her thought, how Arendt struggled to forgive Heidegger for his prominent involvement with the Nazis, and how Heidegger's love for Arendt and fascination with Nazism can be linked to his romantic predisposition. A dramatic love story and a revealing look at the emotional lives of two intellectual giants, the book will fascinate anyone interested in the complexities of the human psyche.

En introduktion til Hannah Arendts bøger og tænkning. Fil størrelse: 1787 KB

Twenty-five years after her death, we are still coming to terms with the controversial figure of Hannah Arendt. Interlacing the life and work of this seminal twentieth-century philosopher, Julia Kristeva provides us with an elegant, sophisticated biography brimming with historical and philosophical insight. Centering on the theme of female genius, Hannah Arendt emphasizes three features of the philosopher's work. First, by exploring Arendt's critique of Saint Augustine and her biographical essay on Rahel Varnhagen, Kristeva accentuates Arendt's commitment to recounting lives and narration. Second, Kristeva reflects on Arendt's perspective on Judaism, anti-Semitism, and the "banality of evil." Finally, the biography assesses Arendt's intellectual journey, placing her enthusiasm for observing both social phenomena and political events in the context of her personal life. Drawing on fragments of Arendt's most intimate correspondence with her longtime lover Martin Heidegger and her husband Heinrich Blucher, excerpts from her mother's "Unser Kind" (a diary tracking Hannah's formative years), and passages from Arendt's philosophical writings, Kristeva presents a luminous story. With a thorough thematic index and bibliographical references, Hannah Arendt is a major breakthrough in the understanding of an essential thinker.