arendt essays in understanding pdf

11 Scott, Joanna Vecchiarelli, “Storytelling”, History and Theory, 50/2 (2011), 203–9; Cotkin, George, “Illuminating Evil: Hannah Arendt and Moral History”, Modern Intellectual History, 4/3 (2007), 463–90; Wilkinson, Lynn R., “Hannah Arendt on Isak Dinesen: Between Storytelling and Theory”, Comparative Literature, 56/1 (2004), 77–98; Disch, Lisa J., “More Truth than Fact: Storytelling as Critical Understanding in the Writings of Hannah Arendt”, Political Theory, 21/4 (1993), 665–94; Benhabib, Seyla, “Hannah Arendt and the Redemptive Power of Narrative”, Social Research, 57/1 (1990), 167–96; Curthoys, Ned, “Hannah Arendt and the Politics of Narrative”, Journal of Narrative Theory 32, 3 (2002), 348–70; Evers, Kai, “The Holes of Oblivion: Arendt and Benjamin on Storytelling in the Age of Totalitarian Destruction”, Telos, 132 (2005), 109–20; Herzog, Annabel, “Illuminating Inheritance: Benjamin's Influence on Arendt's Political Storytelling”, Philosophy & Social Criticism, 26/5 (2000), 1–27.

96 In a letter to Jaspers, Arendt wrote, “I cling fanatically to hope for a united Europe”. 12 For a rare discussion of Arendt in a French context see Isaac, Jeffrey C., Arendt, Camus and Modern Rebellion (London, 1992), 82–3; another exception to this is Ned Curthoys's discussion of Arendt's critique of violence in the context of debates among French intellectuals about the French–Algerian war. Arendt used the term “subterranean” in the preface to the first edition of Origins. 79 Hannah Arendt, “From Hegel to Marx”, in Arendt, The Promise of Politics, 70–80, 79–80.

124 Arendt had referred to Camus in 1946 as “the best man in Europe”, with “great political insight”.


43 Ibid., 187 n. 2.

Chris Turner (2005), 17–106. One reviewer of Origins commented, “For Miss Arendt, it is the bourgeoisie, as a class . .

She was irresistible drawn to the activity of understanding, in an effort to endow historic, political, and cultural events with meaning.

Reconstructing Arendt's treatment of philosophies of history helps elucidate the themes of violence and the relationship between means and ends in her political thought, and places a concept of history at the centre of her thought. The body of work gathered in this volume gives us a remarkable portrait of Arendt’s developments as a thinker—and confirms why her ideas and judgments remain as provocative and seminal today as they were when she first set them down.

Voegelin, Eric, “The Formation of the Marxian Revolutionary Idea”, Review of Politics, 12/3 (1950), 275–302.

(London, 2004).

112 Hannah Arendt, “The Eggs Speak Up”, in Arendt, Essays in Understanding, 1930–1954, 270–84, 283. 146 Arendt, On Violence, 12–13, 20–21, 89–91. * For their comments on earlier drafts of this article, I would like to thank Ronald Beiner, Melissa Lane, Samuel Moyn, Christopher Ro, Martin Ruehl and the anonymous readers for Modern Intellectual History.

and trans.

1 (Munich, 2002), 5–7. Few thinkers have addressed the political horrors and ethical complexities of the twentieth century with the insight and passionate intellectual integrity of Hannah Arendt. 86 Hannah Arendt, “Project: Totalitarian Elements in Marxism” (1951), LoC/Washington, Box 64; Arendt, “Karl Marx and the Tradition”, 283–6, 309; Arendt, “Socrates”, in Arendt, The Promise of Politics, 5–39, 37–8. * Views captured on Cambridge Core between .

Nisbet, H. B.

Bloom, Allan, trans.

Essays in Understanding assembles many of Arendt’s writings from the 1930s, 1940s, and into the 1950s.

Arendt drew especially on the section “Independence and Dependence Of Self-Consciousness: Lordship and Bondage”, in Hegel, G. W. F., Phenomenology of Spirit (Oxford, 1977), 111–19. Hannah Arendt's Jew­ ish parents were well educated, leftist in their political inclinations, and tending toward religious skepticism, though this did not deter them from For Kant's cosmopolitanism see Kant, Immanuel, “Perpetual Peace”, in Beck, Lewis White, ed., Kant: On History (Indianapolis, 1963); Bohman, James and Lutz-Bachmann, Matthias, eds., Perpetual Peace: Essays on Kant's Cosmopolitan Ideal, (Cambridge, MA, 1997). Her attitude reflected a conviction that Continental political parties had proved impotent in the face of fascism; see Arendt, Origins, 89–120, 261–3.

94 Arendt, “Understanding and Politics”, 322. Heidegger, Martin, “Letter on Humanism”, in Heidegger, Basic Writings, ed. 92 Arendt, “Understanding and Politics”, 287. 38 Ibid., 166. See also Arendt, , “Society and Culture”, Daedalus, 89/2 (1960), 278–87, 281–2; Arendt, “Tradition and the Modern Age”; Arendt, On Revolution, 22–3, 62–3, 121. 120 Hannah Arendt to Heinrich Blücher, 1 May 1952, in Kohler, Lotte, ed., Within Four Walls: The Correspondence between Hannah Arendt and Heinrich Blücher, 1936–1968 (New York, 2000), 162. For a discussion of this divide in Arendt scholarship see King, Richard H. and Stone, Dan, “Introduction”, in King, Richard H. and Stone, Dan, eds., Hannah Arendt and the Uses of History: Imperialism, Nation, Race, and Genocide (Oxford, 2007), 1–17, 5–6. See Marshall, David L., “The Origin and Character of Hannah Arendt's Theory of Judgment”, Political Theory, 38/3 (2010), 367–93; see also Beiner, Ronald and Nedelsky, Jennifer, Judgment, Imagination, and Politics: Themes from Kant and Arendt (Lanham, MD, 2001); Benhabib, Seyla, “Judgment and the Moral Foundations of Politics in Arendt's Thought”, Political Theory, 16/1 (1988), 29–51; Deutscher, Max, Judgment after Arendt (Aldershot, 2007); Garsten, Bryan, “The Elusiveness of Arendtian Judgment”, Social Research, 74/4 (2007), 1071–1108. For an excellent survey of Husserl and early phenomenology see Moran, Dermot, Edmund Husserl: Founder of Phenomenology (Cambridge, 2005).

97 Arendt, Origins, 436. 133 Hannah Arendt, ‘M. Bottomore, T. B., trans. 70 Arendt, “Understanding and Politics”, 308. 49 Arendt, Hannah, Denktagebuch: 1950–1973, vol. Ethan Kleinberg has examined Kojève's reading of Hegel in the context of the development of French existential philosophy; see Kleinberg, Generation Existential, 57, 74, 79. 42 Arendt, “What Is Existential Philosophy?”, 177. She was irresistible drawn to the activity of understanding, in an effort to endow historic, political, and cultural events with meaning.

Arendt praised Karl Jaspers's existential theory of “communication” as an alternative to Heidegger's philosophy; ibid., 174.

See Adorno, Theodor W. and Horkheimer, Max, Philosophische Fragmente (New York, 1944); Horkheimer, Max, Eclipse of Reason (Oxford, 1947); Fromm, Erich, The Fear of Freedom (London, 1942). 150 The slaying of Remus by Romulus in the Roman myth of founding, for example. Warnock, , trans.

33 A chapter from Nausea appeared in the same issue of Partisan Review in which Arendt's piece was published, under the title “The Root of the Chestnut Tree”. 74 Arendt, Hannah, “Karl Marx and the Tradition of Western Political Thought”, Social Research, 69/2 (2002), 273–319, 275.

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