Cover of Arendt Studies
Already a subscriber? - Login here
Not yet a subscriber? - Subscribe here

Displaying: 1-20 of 64 documents


1. Arendt Studies: Volume > 4
James Barry Editor's Introduction
view |  rights & permissions | cited by
margaret canovan: commemoration
2. Arendt Studies: Volume > 4
James Barry Introduction
view |  rights & permissions | cited by
3. Arendt Studies: Volume > 4
Richard H. King Margaret Canovan and Hannah Arendt
abstract | view |  rights & permissions | cited by
Professor Margaret Canovan wrote two studies of the work of German-Jewish émigré political theorist, Hannah Arendt (1906-75). The first, The Political Thought of Hannah Arendt, appeared in 1974, while Hannah Arendt: A Reinterpretation of Her Political Thought was published in 1992. Both were intended for the Anglophone world, especially the US and Great Britain, although Arendt’s reception was more favorable in America where she settled in 1941 than in the UK. An historian of political thought at Keele University, UK, Canovan was ideal to bring Arendt to a general academic audience not to aim at a highly specialized readership deeply grounded in German thought. Though Canovan emphasized the conservative dimensions of Arendt’s thought, her conclusion was, finally, that Arendt’s political thought was a form of modern “republicanism” not an argument for inherited political traditions or a plea for New Left radicalism. It was a plea for pluralism, as it were.
articles
4. Arendt Studies: Volume > 4
Verónica Zebadúa-Yáñez ‘But I am a rebel after all!’ The Politics of Marginality in Hannah Arendt’s Life of Rahel
abstract | view |  rights & permissions | cited by
In this essay, I offer an interpretation of Arendt’s biography of the Jewish-German salonnière, Rahel Varnhagen: The Life of a Jewess (1957). Treating the book as a work of political theory, I develop two arguments: First, I contend that Arendt’s study lays the grounds for a political epistemology of marginality and exclusion, making her a standpoint theorist avant la lettre. Second, I argue that Arendt’s book gives us an account of the process of ‘becoming political.’ This helps complement, and to a degree counter, her insistence in more widely read books that political freedom is an exclusively plural experience in the public realm. This insistence sidelines the role played by individual political consciousness in the decision to engage in action, as well as the necessary interaction between the private and the public spheres in becoming a political subject. Arendt’s biography suggests that becoming political can be facilitated by a solidary, and private encounter with the excluded other.
5. Arendt Studies: Volume > 4
Katherine Davies The Architecture of Appearance: Arendt’s Feminism and Guatemala’s Private City
abstract | view |  rights & permissions | cited by
Ciudad Cayalá in Guatemala brands itself as the country’s first private city. I turn to Hannah Arendt to show how and why Cayalá does not and cannot provide the space of appearance she argues is needed to support the possibility of political action. I show how Arendt provides two apparently distinct phenomenological accounts in The Human Condition—one historically-oriented and the other politically-oriented—that articulate how Cayalá fails in its aspiration to privatize the political. Yet the apparent divergence between her accounts raises concern about her relevance for liberatory feminist projects. To demonstrate how and why Arendt’s political phenomenology is aligned with certain feminist aims, I also generate a Cayaláian reading of Arendt to demonstrate the coherence of her two phenomenological accounts through interpreting her thinking by way of Cayalá’s architecture. This article enacts a dialogue between Arendt and Cayalá, mediated by feminist and architectural theory, concerning why efforts toward the privatization of cities will fail.
6. Arendt Studies: Volume > 4
Gisli Vogler Enriching Responsiveness to Complicity through a Disposition towards World-in-Formation
abstract | view |  rights & permissions | cited by
This article contributes to debates on complicity in injustice and violence by deepening the recent efforts to map out an ethics of responsiveness to complicity. The ethics of responsiveness aims to increase the affective engagement of people who disproportionately benefit from domination, exploitation, and exclusion, with the impact of their complicity on others. It articulates different strategies for tackling the dispositions that help the privileged disavow complicity. To extend the responsiveness approach, this article builds on Hannah Arendt’s theorisation of the relationship between politics, reality, and responsibility. A turn to Arendt helps us respond to the political problem of an erosion of the frameworks of judgement and action across society that enable critical engagement with complicity. I argue that the problem adds a burden on the privileged to strengthen and protect the institutions and processes that allow us to come to terms with reality together by developing a disposition towards ‘world-in-formation.’
7. Arendt Studies: Volume > 4
Alex Cain Arendt’s Contradictions: Eichmann in Jerusalem in the Perspective of Arendt’s Practice of Socratic Dialogue
abstract | view |  rights & permissions | cited by
Commentators often note that there are contradictions, or at least inconsistencies, in Arendt’s work. On the one hand, Arendt is accused of theoretical inconsistencies, insofar as she makes claims in her later work that seem incompatible with claims she made earlier. On the other hand, Arendt has been accused of contradicting herself morally, with some commentators claiming that Arendt should not have written Eichmann in Jerusalem the way she wrote it. Both views place the treatment of the 1961 Eichmann trial at the center of Arendt’s thought, and cast it as representing a radical shift from Arendt’s earlier work. This article shows that both views fail to acknowledge the importance of what I call the “archetype of non-contradiction” in Arendt’s work. I argue that, viewed in perspective, her treatment of the Eichmann trial is simply another instance of Arendt attempting to follow the archetype of non-contradiction, practicing tentative and fluid thinking, and maintaining her friendship with herself.
8. Arendt Studies: Volume > 4
Iloe Ariss Friendship and Metaphor: Thinking and Writing in Hannah Arendt’s Denktagebuch and Letters
abstract | view |  rights & permissions | cited by
In this paper, I identify and distinguish different modes of thinking at work in Hannah Arendt’s Denktagebuch and letters. In the Denktagebuch, her thinking is dialogical, as she engages with herself in a dialogue of thought, while her writing is a product of poetic thinking. In the letters, her dialogical thinking is not only with herself, but with friends and correspondents, and poetic thinking takes the form of the material letter itself. Arendt engages in a dialogue of thought both with herself, who is a friend, and her correspondents, who are also friends. Arendt’s personal writings, that is, her letters and her Denktagebuch reveal a close relationship between private, solitary thinking, and thinking and writing that appear in public.
9. Arendt Studies: Volume > 4
Samuel Piccolo Coming into the Country: An Arendtian Analysis of Nationalism and Narrative
abstract | view |  rights & permissions | cited by
This article is about nationalism from an unlikely perspective: Hannah Arendt. Though Arendt is famously no supporter of nationalism, I argue that her writing on narrative provides an illuminative way of examining the phenomenon. In the first section, I build upon Arendt’s narrative theory—and Leah Bradshaw’s analysis of it—to develop a distinction between narratively true stories and false ones, or reveries. I argue that while Arendt’s work on the matter often pertain to the tales of individuals, the thought is transferable to the stories of nations. In the latter half of the paper, I turn these two questions on to instances of contemporary nationalism. Section two is on England, and section three is on Israel. I do not suggest that my conclusion about these case studies are definitive, but I do hope that their inclusion in this paper helps to demonstrate how Arendt’s philosophic analysis could be turned on the world.
10. Arendt Studies: Volume > 4
Joe Larios Arendt, Levinas, and the Justification of Violence
abstract | view |  rights & permissions | cited by
By bringing the work of Arendt and Levinas together, this paper hopes to show a possible avenue for addressing the lack of a heteronomous object guiding the public realm in Arendt (which is connected to her rejection of the social). This is first clarified with reference to the lack of a clear criterion for the deployment of violence as found in On Violence and proceeds to show how a criterion can be excavated from her comments elsewhere and clarified through a comparison with the thought of Levinas in which there is a heteronomous factor guiding action—the Other. What is uncovered is a similar framework in which the preservation of the world, as the space of appearances, becomes that which justifies actions. Moreover, it is argued that the social can become an object of concern precisely because of the changed nature of this world owing to modern technology.
book reviews
11. Arendt Studies: Volume > 4
Hannes Bajohr The Rigorism of Truth: “Moses the Egyptian” and Other Writings on Freud and Arendt. By Hans Blumenberg. Ed. Ahlrich Meyer, trans. Joe Paul Kroll
view |  rights & permissions | cited by
12. Arendt Studies: Volume > 4
Shlomit Harrosh Hannah Arendt’s Ethics. By Deirdre Lauren Mahony. London
view |  rights & permissions | cited by
13. Arendt Studies: Volume > 4
Christos Hadjiyiannis Placeless People: Writing, Rights, and Refugees. By Lyndsey Stonebridge. Oxford: Oxford University Press, 2018. 272 pp. $34 cloth, ISBN 9780198797005
view |  rights & permissions | cited by
14. Arendt Studies: Volume > 3
James Barry Editor's Introduction
view |  rights & permissions | cited by
in focus: the critical edition of arendt's complete works
15. Arendt Studies: Volume > 3
James Barry Introduction to In Focus: The Critical Edition of Arendt's Complete Works
view |  rights & permissions | cited by
16. Arendt Studies: Volume > 3
Barbara Hahn, James McFarland, Thomas Wild Hannah Arendt—Complete Works, Critical Edition in Digital and Print: An Interview with Barbara Hahn, James McFarland, and Thomas Wild
view |  rights & permissions | cited by
17. Arendt Studies: Volume > 3
Jana Schmidt “A Field Where Everything Appears”: The Modern Challenge to Tradition: Fragmente eines Buchs
view |  rights & permissions | cited by
articles
18. Arendt Studies: Volume > 3
Katy Fulfer, Rita A. Gardiner Refugee Resettlement, Rootlessness, and Assimilation
abstract | view |  rights & permissions | cited by
We explore how a refugee’s experience of rootlessness may persist after they resettle in a new country. Drawing primarily on “We Refugees,” we focus on assimilation as an uprooting phenomenon that compels a person to forget their roots, thereby perpetuating threats to identity and the loss of community that is a condition for political agency. Arendt presents assimilation in a binary way: a person either conforms to or resists pressures to conform. We seek to move beyond this binary, arguing that the performative quality of the “right to have rights” (Butler and Spivak, Who Sings the Nation-State?; Gündoğdu, Rightlessness in an Age of Rights; Sari, “An Arendtian Recognitive Politics”) and the notion of dwelling in-between worlds (Ortega, In-Between: Latina Feminist Phenomenology, Multiplicity, and the Self) reveal possibilities for a refugee to assimilate in some ways while reinforcing their rootedness. What emerges from our argument is an Arendtian account of assimilation that offers an alternative picture of navigating assimilation than that captured by the binary between parvenu/conscious pariah.
19. Arendt Studies: Volume > 3
Adi Armon The “Origins of The Origins”: Antisemitism, Hannah Arendt, and the Influence of Bernard Lazare
abstract | view |  rights & permissions | cited by
Unlike “Imperialism” and “Totalitarianism,” the last two chapters in Hannah Arendt’s The Origins of Totalitarianism (1951), written in the United States in the 1940s, the completion of the first chapter, “Antisemitism”, was preceded by more than two decades of writing in Europe and in the United States, during which Arendt found it increasingly necessary to address issues related to the Jews’ political and social situation. The chapter may be only one part of the book, but it is in fact the “origin of The Origins” and its cornerstone. In order to trace several themes of this seminal chapter, we must analyze the contribution of the French Jewish thinker, Bernard Lazare, to Arendt’s thinking. Without him, “Antisemitism” would never have coalesced and seen the light of day as a political analysis of the phenomenon. Without the “Antisemitism” chapter, The Origins of Totalitarianism would not have become a canonical work of twentieth-century political thought.
20. Arendt Studies: Volume > 3
Jonathan Graubart Reimagining Zionism and Coexistence after Oslo’s Death: Lessons from Hannah Arendt
abstract | view |  rights & permissions | cited by
Zionism needs a fundamental overhaul given both the collapse of the Oslo-initiated peace process and the erosion of liberal values in Israeli society. There is no better guide than Hannah Arendt for such an undertaking. On the one hand, she provided a searing diagnosis of mainstream Zionism’s foundational shortcomings, which persist to the present. One is a creed that assumes an eternal anti-Semitism. Two is a corresponding insular nationalism, which rejects affirmative engagement with the outside. On the other hand, Arendt articulated an affirmative humanist Zionism based on three elements. First, is a Jewish self-determination aimed at cultural enrichment and emancipation. Second, is an outward-oriented Zionism that embraces internationalism. Third, is substantive coexistence with Palestinians based on an innovative alternative to the homogenous nation-state model. This article retrieves and updates Arendt’s humanist Zionism. I emphasize her plea to confront Zionism’s pathologies, break from an insular nationalist mindset, and foster new political channels for attaining genuine reconciliation between Israelis and Palestinians.