Hannah Arendt - Jewish Virtual Library
From the brutal wars during the times of the ancient Greeks and Romans, to the modern area of ethnic cleansing and genocide one cannot help but wonder what is the root cause of this evil....
Hannah Arendt - Wikisource, the free online library
Arendt's political thought cannot, in this sense, be identified eitherwith the liberal tradition or with the claims advanced by a number ofits critics. Arendt did not conceive of politics as a means for thesatisfaction of individual preferences, nor as a way to integrateindividuals around a shared conception of the good. Her conception ofpolitics is based instead on the idea of active citizenship, that is,on the value and importance of civic engagement and collectivedeliberation about all matters affecting the political community. Ifthere is a tradition of thought with which Arendt can be identified,it is the classical tradition of civic republicanism originating inAristotle and embodied in the writings of Machiavelli, Montesquieu,Jefferson, and Tocqueville. According to this tradition politics findsits authentic expression whenever citizens gather together in a publicspace to deliberate and decide about matters of collectiveconcern. Political activity is valued not because it may lead toagreement or to a shared conception of the good, but because itenables each citizen to exercise his or her powers of agency, todevelop the capacities for judgment and to attain by concerted actionsome measure of political efficacy.
By using the observations and criticisms of de Tocqueville and the vision of Arendt, the position of modern America and its relation to the ideals of political freedom can be understood....
Essays - Hannah Arendt - Contemporary Thinkers
I focus on the following question posed by Arendt: "Could the activity of thinking as such, the habit of examining and reflecting upon whatever happens to come to pass, regardless of specific content and quite independent of results, could this activity be of such a nature that it 'conditions' men against evildoing?" Examples of the connection between evildoing and thinking include the distinction between...
On Violence book by Hannah Arendt - Thriftbooks
Arnold. This shift represents the ability to create a metaphysical desire for desire's sake, not simply the desire for the object itself (Wallace 1994, 6). They both become the model and obstacle for the other person and their desire is no longer simply for the object, but for the prestige of winning over the other person. The situation has now progressed into "conflictual mimesis", since they are no longer focused on acquiring the grant but on competing with each other. They become "doubles" for each other as they both continue to mimic the rising intensity of the other. The triangular nature of this process, between model/mediator and disciple at the base of the triangle, and the object of desire at the apex, is explored by Girard in (1965).Here Girard describes the competition that develops, as well as the consequences of the mimetic model.
The impulse toward the object is ultimately an impulse toward the mediator; in internal mediation this impulse is checked by the mediator himself since he desires, or perhaps possesses, the object. Fascinated by his model, the disciple inevitably sees, in the mechanical obstacle which he puts in his way, proof of the ill will borne him. Far from declaring himself a faithful vassal, he thinks only of repudiating the bonds of mediation. But these bonds arc stronger than ever, for the mediator's apparent hostility does not diminish his prestige but instead augments it. ... The subject is torn between two opposite feelings toward his model--the most submissive reverence and the most intense malice. This is the passion we call Only someone who prevents us from satisfying a desire which he himself has inspired in us is truly an object of hatred. The person who hates first hates himself for the secret admiration concealed by his hatred (Girard 1965, 10-11)As Arnold and Sylvester compete with each other for the grant, their attention shifts to blocking the other from achieving the goal.
Hannah arendt banality of evil essay
Hannah Arendt was one of the seminal political thinkers of thetwentieth century. The power and originality of her thinking wasevident in works such as The Origins of Totalitarianism,The Human Condition, On Revolution and The Lifeof the Mind. In these works and in numerous essays she grappledwith the most crucial political events of her time, trying to grasptheir meaning and historical import, and showing how they affected ourcategories of moral and political judgment. What was required, in herview, was a new framework that could enable us to come to terms withthe twin horrors of the twentieth century, Nazism and Stalinism. Sheprovided such framework in her book on totalitarianism, and went on todevelop a new set of philosophical categories that could illuminatethe human condition and provide a fresh perspective on the nature ofpolitical life.