Already a subscriber? - Login here
Not yet a subscriber? - Subscribe here

Displaying: 1-10 of 51 documents


1. Arendt Studies: Volume > 3
James Barry Editor's Introduction
view |  rights & permissions | cited by
in focus: the critical edition of arendt's complete works
2. Arendt Studies: Volume > 3
James Barry Introduction to In Focus: The Critical Edition of Arendt's Complete Works
view |  rights & permissions | cited by
3. 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
4. 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
5. 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.
6. 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.
7. 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.
8. Arendt Studies: Volume > 3
Edgar Straehle Rethinking the Relationship Between Past, Present, and Future: Arendt’s Account on Revolution
abstract | view |  rights & permissions | cited by
In this paper, I focus on Arendt’s concept of revolution in order to tackle the intricate relationship among past, present and future in the fields of action and politics. For this purpose, I propose to rethink the concept of authority and to show its possible connection with action and revolution. On the basis of her reflections on the American Revolution, I claim that authority and Arendt’s concept of power are not incompatible and can appear together. On the other hand, I hold that if power seeks to found, establish and consolidate a new republic, it requires to be endorsed by authority. Authority can provide a horizon of longevity that is not present within power and can enable the task of foundation to succeed.
9. Arendt Studies: Volume > 3
Bulent Diken, Carsten Bagge Laustsen Arendt’s Political Theology—From Political Religion to Profanation
abstract | view |  rights & permissions | cited by
The article elaborates on Arendt’s take on the religious and the political and on how they interact and merge in modernity, especially in totalitarianism. We start with framing the three different understandings of religion in Arendt: first, a classic understanding of religion, which is foreign to the logic of the political; second, a secularized political religion; and third, a weak messianism. Both the classic understanding of religion and the political religion deny human freedom in Arendt’s sense. Her transcendent alternative to them both is the notion of the democratic political community: the Republic. Then we turn to Arendt’s political theology, illuminating why interrogating Nazism is central to examine the relationship between politics and religion in modernity. This is followed by a discussion of Nazism as a type of political religion. We focus here on totalitarianism, both as an idea and actual institution. We conclude with an assessment of the role of profanation in Arendt’s work and its significance vis-à-vis the contemporary ‘return of religion’ as well as totalitarian tendencies which call for new forms of voluntary servitude.
10. Arendt Studies: Volume > 3
Stefania Fantauzzi Taking Responsibility for the World: Politics, the Impolitical and Violence in Hannah Arendt
abstract | view |  rights & permissions | cited by
The purpose of this article is to analyse the issues of war and violence in the thought of Hannah Arendt, drawing on articles published in the newspaper Aufbau between 1941 and 1945. In these texts Arendt argues for the organisation of a Jewish army to engage in the struggle against Nazism. Here I attempt to show that this call for a Jewish army is not in contradiction with the separation between power and violence that Arendt posited. With this objective, I will compare Aufbau’s writings not only with On Violence, but above all with Was ist Politik? and I will try to interpret this comparison by means of the concept of impolitical, elaborated by the Italian philosopher Roberto Esposito. This way I will suggest a new reading of the relationship between politics and violence. It is not a matter of considering the Jewish question only as a starting point to analyze Arendt’s thought, or to interpret her claim in favor of a Jewish army as the result of a specific historical context, but also to see how these positions spring from a will of transformation of this same context and are coherent with the development of her thought.