Dissertationen zum Thema „Totalitarismi“
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Capasso, Alessia <1986>. „Il corpo nell’arte sovietica degli anni Trenta. Affinità e diversità rispetto ai coevi totalitarismi europei: nazismo e fascismo“. Master's Degree Thesis, Università Ca' Foscari Venezia, 2013. http://hdl.handle.net/10579/3822.
Der volle Inhalt der QuelleBurlina, Barbara <1992>. „Stalinismo e Hitlerismo. Analisi critica dei totalitarismi dalla crisi degli anni Venti allo scoppio della Seconda guerra mondiale“. Master's Degree Thesis, Università Ca' Foscari Venezia, 2017. http://hdl.handle.net/10579/10789.
Der volle Inhalt der QuelleRacolta, Radu-Petru. „L'architecture totalitaire. Un monographie du Centre civique de Bucarest“. Thesis, Saint-Etienne, 2010. http://www.theses.fr/2010STET2139/document.
Der volle Inhalt der QuelleBucharest's civic center is the main subjetc studied in detail in this thesis. It becomes gradually the base point which allows us to draw parallels and comparisons with other projects built up under the totalitarian regime. The direct comparisons of various architectural answers enabled us to highlight common points between the fact of building and it's consequences to urban atmosphere. Beyond, more than helping to identify the totalitarian architecture, these comparisons lead up to understand the intellectual exercise done by dictators. Indeed, it brings us to understand their way of imagining and materializing their vision of the world. Architecture is the key dimension of understanding totalitarianism
Nguyen, Thi Tu Huy. „Du totalitarisme à l'auto-totalitarisme : le cas vietnamien“. Thesis, Sorbonne Paris Cité, 2018. http://www.theses.fr/2018USPCC105.
Der volle Inhalt der QuelleThis work is an extension of the thoughts of Hannah Arendt, Vaclav Havel, Deleuze-Guattari and other researchers on totalitarianism in the analysis of Vietnamese politics. It does not pretend to establish a personal and new definition of totalitarianism; but supported by research results of other theorists, analyzed from personal experiences, it constitutes the basic elements for a reflection on a concrete reality: auto-totalitarianism, a form of political regime that succeeds global communist totalitarianism.This is an effort to conceive of a new stage of communism, represented by Viet Nam, which can be described as auto-totalitarianism. The thesis aims to construct an interpretative model of the auto-totalitarian regime as a whole. The main purpose, therefore, is not to demonstrate that Vietnamese Communism is a totalitarian regime, but to illuminate the transition from totalitarianism to auto-totalitarianism in Viet Nam, even though this illumination requires an examination of the totalitarian history of the regime. The effort is focused on understanding current political forms and issues, yet apprehension of the present is impossible without intelligence of the past.In Deleuze and Guattari's language of rhizome, one can say that the Vietnamese political regime is a becoming or a deterritorialization. A becoming-capitalism obviously is not a capitalism. A deterritorialization of communism is in the sense that the regime is deterritorialized from communism but remains linked to it in the fundamental principles of power. The auto-totalitarian regime is deterritorializing itself from totalitarianism and at the same time remains firmly anchored in it
Celotto, Emanuela. „Albert Camus : démocratie et totalitarisme“. Thesis, Paris 3, 2014. http://www.theses.fr/2014PA030038.
Der volle Inhalt der QuelleThis thesis proposes a reading of Camus’ creation from the democratic and antitotalitarian perspective in order to demonstrate the innovative aspect of his thought, which is more actual than ever. One hundred years after the birth of the writer, Nobel Prize for literature, his work opens up new lines of thought halfway between philosophy, science, politics and literature. After a general introduction to the concepts of totalitarianism and democracy, we will proceed to the more specifically study of the author. We sketch a portrait of Camus as a committed journalist in the battles of his time and we will discuss a comparative analysis between Camus and intellectuals and thinkers who influenced his democratic thought and inspired his thinking on totalitarianism. Then, we will focus the analysis on certain works : journalistic (Actuelles I, II, III ) and philosophical essays (The Rebel), fictional works, such as The Plague, and three plays Caligula, The Just Assassins and The State of siege. Based on this selection of works, we will examine the technique adopted by Camus to transfer into the fictional the democratic debate against the totalitarianism of his era. Finally, we will study from a lexicological point of view the terms of totalitarianism and democracy, and all their synonyms within the semantic field of anti-totalitarian debate
Silva, Vitor Emanuel Dias da. „O totalitarismo em Hannah Arendt“. Master's thesis, Porto : [Edição do Autor], 2010. http://hdl.handle.net/10216/55718.
Der volle Inhalt der QuelleSilva, Vitor Emanuel Dias da. „O totalitarismo em Hannah Arendt“. Dissertação, Porto : [Edição do Autor], 2010. http://aleph.letras.up.pt/F?func=find-b&find_code=SYS&request=000206813.
Der volle Inhalt der QuellePonce, Héctor. „Eichmann, el totalitarismo y sus cómplices“. Anthropía, 2014. http://repositorio.pucp.edu.pe/index/handle/123456789/78104.
Der volle Inhalt der QuelleMorvan, François. „Pour une réponse juridique au totalitarisme“. Paris 1, 2010. http://www.theses.fr/2010PA010339.
Der volle Inhalt der QuelleSkovdahl, Bernt. „Tingsten, totalitarismen och ideologierna /“. Stockholm : Symposion, 1992. http://catalogue.bnf.fr/ark:/12148/cb37160021q.
Der volle Inhalt der QuelleManzo, Rafael. „A arquitetura na construção da imagem do Estado Getulista: Rio de Janeiro 1930/1945“. Universidade Presbiteriana Mackenzie, 2011. http://tede.mackenzie.br/jspui/handle/tede/2565.
Der volle Inhalt der QuelleEurope was overrun by a wave of totalitarian regimes between the decades of 1920 and 1940, motivated by a distrust of liberal democracy and economic liberalism, which, from being considered the foundation for the progress in the nineteenth century, was later regarded as responsible for the outbreak of World War I and the economic crisis that followed, which reached its climax with the collapse of stock exchange in New York, in 1929. The Italian Fascism and German Nazism stood out among these regimes, respectively as the founder and the image of success of the totalitarian right-wing, which influenced part of Latin America, including the "Estado Novo" of Getúlio Vargas. The present thesis explores the use of architecture by such dictators as one of the most effective propaganda in the construction and propagation of the image of strength that the regime wished to convey, both national and internationally. The main style used for this propaganda was Tardo- classicism, which was seen as the perfect way to communicate the totalitarian government's power. In Brazil, there was no predominance of modernist architecture for the representation of the Vargas State (1930 1945) instead, the regime's image was not associated with an unique architectural style by internationally renowned architects, as this semiotic analysis of the buildings can confirm.
A Europa foi tomada por uma onda de regimes totalitários entre as décadas de 1920 e 1940, motivados por uma descrença na democracia liberal e no liberalismo econômico que, de bases da modernidade impulsionadora do progresso a partir do século XIX, passaram a ser taxados como responsáveis pela eclosão da Primeira Guerra Mundial e pela crise econômica que se seguiu, acentuada pela quebra da bolsa de Valores de Nova York, em 1929. O Fascismo italiano e o Nazismo alemão destacaram-se, respectivamente, como o fundador e a imagem do sucesso do Totalitarismo de direita e influenciaram parte da América Latina, inclusive o Estado Novo de Getúlio Vargas. Esta tese explora a utilização da arquitetura por estes ditadores europeus, como um dos mais eficientes suportes propagandísticos da imagem de força que pretendiam transmitir, interna e externamente. O principal estilo adotado para este propósito foi o Tardo- classicismo, devido às suas possibilidades sígnicas de representar o poder instituído. No Brasil, um aparente predomínio da Arquitetura Moderna como a representação da imagem do Estado Getulista (1930-1945), causado pelo sucesso de arquitetos desta vertente e pela projeção internacional desta arquitetura, não se confirmou pois, através de um inventário de obras executadas e de uma análise semiótica dos edifícios dos principais ministérios getulistas, constatou-se a inexistência de uma linguagem arquitetônica única para este propósito
Larochelle, Dominique. „La naissance du totalitarisme chez Hannah Arendt“. Thesis, Université Laval, 2012. http://www.theses.ulaval.ca/2012/28488/28488.pdf.
Der volle Inhalt der QuelleSharif, Majid. „Etude du khomeynisme comme totalitarisme théocratique inachevé“. Paris, EHESS, 1986. http://www.theses.fr/1986EHES0089.
Der volle Inhalt der QuelleRigoulot, Pierre. „Une critique du totalitarisme. Méthode et enjeux“. Thesis, Paris 2, 2015. http://www.theses.fr/2015PA020048/document.
Der volle Inhalt der QuelleThe following research is organized around four books. At the center of The Century of Camps lies this question : how can we explain the historically unprecedented extension of concentration camps in the preceding century? The work offers a typology of the concentration camps that seeks to explain the phenomenon by reference to the different political systems that made use of them. North Korea: A Rogue State examines the evolution of a state that is sometimes described as the ultimate development of totalitarianism. The work endorses this view, allowing for certain nuances with regard to North Korea’s sectarian modus operandi and the idiosyncrasies specific to its reigning ideology. Sunset over Havana is a history of Cuban communism as the creation of an act of will, and of its relations with the rest of the world with special attention to the illusions to which it gave rise. Georges Albertini is the biography of a socialist and pacifist of the 1930s who became a leading French Collaborator, without forsaking the left and its revolutionary project. These studies all bring us back to totalitarianism and the problems raised by this concept in the study of political science. They offer opportunities to reflect upon the connection between work conceived as an act of militancy by its author, and the objectivity that is the necessary condition of scientific study and the acquisition of knowledge. Would there not be a heuristic quality inherent in a moral and political bias? The latter requires a focus on the fates of individuals and matters of human rights the significance of which are denied by totalitarian systems
Sharif, Majid. „Etude du khomeynisme comme totalitarisme théocratique inachevé“. Lille 3 : ANRT, 1987. http://catalogue.bnf.fr/ark:/12148/cb376011973.
Der volle Inhalt der QuelleRamos, Diogo. „Gênese e estrutura de origens do totalitarismo“. reponame:Repositório Institucional da UFSC, 2015. https://repositorio.ufsc.br/xmlui/handle/123456789/135111.
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No presente trabalho apresentamos uma visão geral da obra Origens do Totalitarismo de Hannah Arendt, a partir de uma  leitura genética que defende ser sua complexidade o resultado da transformações do pensamento da autora durante sua escrita, já que envolve ao menos duas teorias fundamentalmente diferentes: uma teoria inicial sobre o  imperialismo racial , tema original ao qual o livro era destinado, e uma teoria do  totalitarismo , elaborada quando Arendt estava por finalizar seu projeto anterior. Como resultado, Origens acabou por incorporar temáticas e teses de ambas as teorias.
Abstract : We present an overview of Hannah Arendt's The Origins of Totalitarianism from a  genetic point of view, according to which the complexity of this book is a result of the transformation of Hannah Arendt's thought during its writing, since it involves at least two fundamentally different theories: an initial theory about  race imperialism , main theme of Arendt s original project, and a theory of  totalitarianism , which started to be developed by the author when she was already finishing her earlier project. As result, Origins incorporates thematics and theses from both these theories.
Herrmann, Lee. „Totalitarian dynamics, colonial history, and modernity: the US south after the Civil War“. Doctoral thesis, Universitat Autònoma de Barcelona, 2018. http://hdl.handle.net/10803/664247.
Der volle Inhalt der QuelleBlack Americans experienced a level of repression comparable to that in the states most often called totalitarian in Gulag forced labor and Nazi racial exterminationism. These features of the totalitarianisms derive from broader practices in the Euro-American core or "first world," going back to the discovery of the New World and its subsequent peripheralization, later extending to the colonized globe, which is the process of the first industrial revolution and the historical creation of modernity. Race must be understood as the effect of exterminationist colonial labor exploitation, not the cause, in the historical sense. The cause is economic development, which is the inevitable result of the sequestration of New World resources. This very long-term point of view is necessary to properly contextualize the totalitarianisms historically; in the vocabulary of Wallerstein's core-periphery model, these semi-peripheral European states used the techniques developed by the core and applied them to their own development up to core status (or Great Powers). Nazi antisemitism is derivative of the anti-"black racism that developed through he experience of colonial exploitation. The Bolsheviks used forced labor to try and build a modern state following modern developmentalist blueprints (including modern political representation). The United States South, starting with the Reconstruction recognition of African-Americans as citizens, is a site where the forced labor of industrialization and exterminationist racism of political power are very strongly expressed, and in the most politically "advanced," "free" country. Theories of totalitarianism and institutionalized academia more generally have failed to address these historical parallels or the material connection between democratized modernity and racist political exclusion and economic exploitation, in favor of a teleology of "freedom" that ignores the reality of white supremacy as economic control and political mastery. Methodology: The material conditions of Soviet and Southern forced labor and the historical contingencies influencing the decisions of historical actors are compared, for example the death rates in Gulag camps and Mississippi and Alabama black prisoner-labor sites. Biological racism, especially its scientistic and medical emphasis, is traced through the colonial experience, especially the American South (with archival sources), to the Holocaust. These structural elements of settler- colonial modernity can be traced and analyzed in the sources, that is, the texts, by means of text- linguistic continuities and discourse conventions on the one hand, and through the real history of events on the other. The developmentalist model being used is generally that of World-System theory, but from an empirical rather than a theoretical perspective and with a focus on peripheralization as a relationship imposed by power.
Moreault, Francis. „Le totalitarisme et le politique chez Hannah Arendt“. Thesis, University of Ottawa (Canada), 1990. http://hdl.handle.net/10393/6015.
Der volle Inhalt der QuelleScramim, Julia Dantas. „Totalitarismo e superfluidade na óptica de Hannah Arendt“. Pontifícia Universidade Católica de São Paulo, 2017. https://tede2.pucsp.br/handle/handle/20505.
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This work intends to present the totalitarianism and the superfluity of man steamed from it, developed by Hannah Arendt, mainly in her work "The Origins of Totalitarianism". It goes through the historical exposition of the events and phenomena prior to totalitarianism: the antisemitism due to the emancipation and Jew’s assimilation by the European society; and the colonial and continental imperialism. The first one, serving European countries in search of new consumer markets, develops ways of domination (racism and bureaucracy) serving to the ideology and to the totalitarian government; the second one deals with the rise of national movements, as well as the unfeasibility of protecting human rights against the nation-state. It also shows the differentiation among the totalitarian government and other ways of tyranny and dictatorship by the treatment given to the totalitarian leader, by the action of his secret police, the government unusual structure, the ideology based on History's and/or Nature' laws, the terror as a guarantee of application of these laws and by the concentration camps as an experiment of man’s total domination. It also deals with the human's superfluity promoted in totalitarianism by the death of the juridical person, of the moral person and destruction of the individuality and by the complete ruin of the human content
Este trabalho pretende fazer uma apresentação do totalitarismo e da superfluidade dos homens dele decorrente, desenvolvida por Hannah Arendt, prioritariamente em sua obra “Origens do totalitarismo”. Percorre a exposição histórica dos eventos e dos fenômenos anteriores ao totalitarismo: o antissemitismo decorrente da emancipação e da assimilação dos judeus pela sociedade europeia; e o imperialismo colonial e continental. O primeiro, a serviço de países europeus em busca de novos mercados consumidores, desenvolve formas de dominação (racismo e burocracia) que servem à ideologia e ao governo totalitário; e o segundo trata da ascensão dos movimentos nacionalistas, bem como a inviabilidade da proteção dos direitos humanos face ao Estado-nação. Mostra, também, a diferenciação entre o governo totalitário e outras formas de tirania e ditadura através do tratamento dado ao líder totalitário, da ação da sua polícia secreta, da estrutura peculiar do governo, da ideologia baseada nas leis da História e/ou da Natureza, do terror como garantia da aplicação dessas leis e dos campos de concentração como experimento do domínio total do homem. Trata, também, da superfluidade humana promovida no totalitarismo pelas mortes da pessoa jurídica, da pessoa moral e destruição da individualidade e pela dilapidação total dos conteúdos humanos
Dourado, Júnior Adahilton. „O animal laborans e as origens do totalitarismo“. reponame:Repositório Institucional da UnB, 2013. http://repositorio.unb.br/handle/10482/14168.
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Esta pesquisa tem por objetivo expor o pensamento de Hannah Arendt tendo por referência o animal laborans, a fim de corroborar sua teoria política no sentido de que a) o totalitarismo nega o político; b) a alienação, o isolamento, a sujeição a necessidades vitais e a incapacidade para pensar daqueles que compõem as sociedades de massa são condições pré-totalitárias já perfeitamente identificadas no homem moderno; e no de que c) a “ação” é o melhor remédio contra a possibilidade de sua ocorrência. A exposição, partindo dessas premissas, trata do indivíduo, de um lado, e do corpo político, de outro, relacionando a impossibilidade de desenvolvimento da “ação” em face das “necessidades humanas vitais”, cuja expressão se encontra afirmada na atividade do animal laborans. Ao final, após situar o leitor quanto à recepção crítica do pensamento arendtiano, fica assentado como Hannah Arendt reinstitui um debate profícuo acerca da “liberdade” constituindo os fundamentos da democracia participativa em bases mais adequadas à sua concretização. ______________________________________________________________________________ ABSTRACT
This research aims to expose the thought of Hannah Arendt referenced by the animal laborans, in order to corroborate his political theory in the sense that a) totalitarianism denies the political; b) alienation, isolation, subjection to vital needs, and the inability of man to think of members of the mass societies are totalitarian pre-conditions already perfectly identified in the modern man; and that c) the "action" is the best antidote against the possibility of its occurrence. The exhibition, based on these assumptions, addresses to the individual, on one hand, and to the politic body, on the other, relating the impossibility of the development of the "action", in the face of "vital human needs", whose expression is stated in the activity of the animal laborans. At the end, after situating the reader in relation to the critical reception of Arendt’s thought, it is settled, as Hannah Arendt reinstituted a meaningful discussion about "freedom", constituting the foundations of the participatory democracy in a more adequate basis for its materialization.
Brudny, de Launay Michelle-Irène. „Hannah arendt, la question juive et le totalitarisme“. Paris 10, 1991. http://www.theses.fr/1991PA100113.
Der volle Inhalt der QuelleHannah arendt's early american papers (which appeared in der aufbau or in jewish social studies at the time of world war ii or immediately after the war) have, until very recently, been little known or neglected. Yet, they provide essential clues to some of the shortcomings of hannah arendt's theory of totalitarianism. For instance, the idea of power which lies behind the totalitarian regime borders on the unthinkable. Or the uniqueness of the genocide of the jewish people is negated as soon as it is perceived
Chastenet, de Géry Sonia. „Du totalitarisme à la démocratie libérale : perspectives dissidentes“. Paris, EHESS, 2006. http://www.theses.fr/2006EHES0091.
Der volle Inhalt der QuelleDauphin, Sandrine. „Art et totalitarisme : l'esthétique comme instrument de propagande“. Paris 2, 1997. http://www.theses.fr/1997PA020070.
Der volle Inhalt der QuelleIn the first part of the twentieth century, the antagonism between communism and facism was not limited only to ideological and military levels but was also present at cultural levels. Indeed mussolini's italy, hitler's germany and staline's ussr created a common aesthetic in spite of political opposition. Thus, these totalitarian states exploited art for the purpose of propaganda. If art is an active agent of communication between men, then art can also be the manner for ideological expression. How then did art change, orientate and modify an individual's perception of the world in general? architecture reflected pomp and luxury while its large scale works expressed authority crousing fear and admiration at the same time. As for support of the "plastic arts", they allowed, deification of the supreme chief and permitted the announcement of the new man. Art was giving rise form to the totalitarian utopia which existed to transform human nature. Art was not simply the society's reflection but the reflection of the idea the power made of its people. Its allowed the people to believe in spiritual union with the state and its chief
Bussy, Florent. „Le totalitarisme : la philosophie à l'épreuve de l'histoire“. Marne-la-Vallée, 2005. http://www.theses.fr/2005MARN0258.
Der volle Inhalt der QuelleTotalitarianism has been a major event of the 20th century. It fostered unprecedented violence motivated by the fantasy of a society eager to be “one”, that is to say a society completely enclosed on itself with power and society being one and the same thing and characterized by a refusal of differences and contradictions. The visible signs of this is the terrifying division of individuals into two categories : “the chosen” promised to salvation and humanity’s enemies doomed to death. But totalitarianism has indeed origins. It is deeply rooted in our modern times and the various crisis that occurred at the beginning of the century. Studying its origins enables us to understand better the roots of the totalitarian systems. Thus the first World War can be seen as the source of the immense violence of totalitarianism, because this war was actually the first “total war”. The concept of totalitarianism has divided intellectuals and politicians because it implies a connection between communism and nazism beyond their ideological differences. This is why a very close study is necessary to analyse the objections that it aroused and the limits of its validity. Totalitarianism brought about a radical questioning of the principles which are at the basis of modern politics (liberty, constitutional power, rationality) but it has also inherited the specific historical conditions of our modern times (an atomisation of the masses, modern means of communication and new modes of government), this will lead us to question the ambiguities of our modern values. However, does that mean that after this experience of totalitarianism, which can be seen as the tragedy of our century, all higher aspirations such as utopia or democracy are ruled out ? In our attempt to explain the meaning of the totalitarian it would perhaps be more appropriate to show that politics cannot aspire to an absolute Revolution to an ideal of “oneness”, without leading to unfathomable barbarity and “absolute evil”
Siviero, Iltomar. „A reconsideração da vita activa na crítica ao esquecimento da política em Hannah Arendt“. Universidade do Vale do Rio do Sinos, 2006. http://www.repositorio.jesuita.org.br/handle/UNISINOS/2016.
Der volle Inhalt der QuelleCoordenação de Aperfeiçoamento de Pessoal de Nível Superior
O presente estudo trata do tema A reconsideração da Vita Activa na crítica ao esquecimento da Política em Hannah Arendt, resgatando a preocupação central do pensamento de Hannah Arendt: pensar sobre a política. Para aprofundar tal questão, percorre-se, de um lado, os prin-cipais eventos que causaram a crise da política e, de outro, a possibilidade de recuperação da sua dignidade e sentido. No primeiro aspecto, centra-se a discussão em dois núcleos funda-mentais: um ligado à perda da dignidade da política e o ocaso da tradição política do ocidente; e o outro que se refere ao surgimento da era moderna e a conseqüente instrumentalização da política. Em ambos, reflete-se sobre a introdução de novos conceitos e formas de organização da política, demonstrando-se que, em sua gênese, a essência da política foi danificada e trans-formada numa prática violenta, instrumentalizadora, destituída da preocupação com a realiza-ção do ser humano e com a construção do espaço público. Já no segundo aspecto, incide-se sobre as t
The present study discus The reconsideration of Vita Activa in the criticism to the forgetfull-ness of Politics in Hannah Arendt, getting back the central worry of Hannah Arendt thought: To think about politics. To deepen such question it acrosses from one side, the mean events that caused the crises in politics and, from the other side, the possibility of recovering of its dignity and meaning. At first, the discution focus on two fundamental cores: one is conected to the loss dignity of politics and the case of the ocidental politics tradiction; and the other that refers to the emerging of modern era and the consequent instrumentation of politics. On both, its concidered about the introduction of new concepts and forms of organisation of politics, showing that in its origen, the essence of politics was damaged and turned into a violent, in-strumentalist, and destituted practice of worry about human been fulfilment and building of a public space. Instead, on the second aspect, it reflects on three activities
Clit, Radu Octavian. „Cadre totalitaire et fonctionnement narcissique“. Paris 7, 1999. http://www.theses.fr/1999PA070051.
Der volle Inhalt der QuelleSchulze, Sophie. „Hannah Arend, les jusristes et le concept de totalitarisme“. Thesis, Cergy-Pontoise, 2017. http://www.theses.fr/2017CERG0919/document.
Der volle Inhalt der QuelleThe concept of totalitarianism developed by Hannah Arendt from 1951 is a major reference today. Its critical review, proposed here, begins by re-placing this arendtian theory in the history of legal ideas. In doing so, it appears that not only the terminology, but also some of the arguments and conclusions of the philosopher were developed from the 1920's by the theory of law, anti- and pro-totalitarian as well.In a second step, the theory of law, which nourished Hannah Arendt's reflections, is used as an instrument for criticism. In particular, the most controversial thesis defended by the philosopher - namely, that there were only two totalitarian regimes, Nazi Germany and the Soviet Union - can hardly withstand a legal and theoretical scrutiny.Through this historical and critical dialogue between law and philosophy, this thesis questions the idea of a totalitarian law, its nature, its conditions of possibility and its distinction with the rule of law
Guezengar, Arthur. „Hannah Arendt et la rupture totalitaire“. Thesis, Université Grenoble Alpes, 2020. http://www.theses.fr/2020GRALP001.
Der volle Inhalt der QuelleThe Arendtian thought is marked by two strong theses: the idea according to which man is conditioned by the environment in which he finds himself caught and that he contributes to modifying by his words and his acts on the one hand; and on the other the idea that totalitarianism constitutes a break with the world and the political tradition, to the point of appearing as a system ontologically hostile to the human condition. But the coexistence of these two theses is not self-evident. Hannah Arendt makes political activity a mode of being specific to human existence, based on the freedom to act, to finally describe a political system where this dimension has lost all meaning. By putting these two dimensions into perspective, this thesis seeks to resolve this paradox of a political regime capable of breaking with all that constitutes political action. By proceeding with a methodological review of the Arendtian texts, from the most recent to his first works on imperialism, it shows moreover that the conception of totalitarianism as a break with the human condition goes hand in hand with another approach making totalitarianism. the continuity of processes already germinated in the colonial system
Afagnon, Alexis Dossa. „Gnose et totalitarisme : le problème du mal et la responsabilité“. Thesis, Strasbourg, 2018. http://www.theses.fr/2018STRAC002/document.
Der volle Inhalt der QuelleWhat moral qualification can be attributed to Nazi criminals? Are they crazy? Can we blame them unreservedly for their actions? If we can not make totalitarian evil imputable like the gnostic evil, the assimilation of totalitarianism to a Gnostic recidivism by Eric Voegelin invites us to think freshly about the problem of the responsibility of mass criminals. On the one hand, "situationism", which implies that it is the situation that transforms individuals into mass murderers and "dispositionalism" that designates the importance that individual dispositions can have for mass criminals, and On the other hand, the illusion and the ideology characterized, both by the exclusion of reality, make the question of the imputation of genocidal criminals complex. If the latter can not be exculpated, the complexity of the question of their imputation is undeniable. This complexity is perhaps an invitation to reconsider the underlying cause of this type of evil: the gnostic dualism of good and evil, whose own is to want to put an end to evil. But the rage to end evil leads often to barbarism
Amiel, Anne. „La non-philosophie de hannah arendt“. Paris 10, 1997. http://www.theses.fr/1997PA100089.
Der volle Inhalt der QuelleThis work intends to study the difficults relationships of hannah arendt with the very possibility of political philosophy. In this frame, one has tried to show the internal consistency of the work of arendt from the origins of totalitarianism, a consistency which is based on the intrication of three statements, which are three problematic trains : "the thread of tradition is broken", "the thought must be linked to the events as the circle to his center", "i am not a political philosopher". Consequently, one has been brought to apply a way of reading emphasizing the confrontation of arendt's thought to the events they pretend to study (far from being an immanent reading). This analysis way underlines the fundamental importance of on revolution, and also of the confrontation with k. Marx. Eventually, when trying to show that the life of the mind is not a return to philosophy, one has revealed that arendt has impulsed once more a reflexion on mores (in the tradition of montesquieu and tocqueville), and the internal complexity of her notion of public space. Anyway, one has tried to judged according her own criteria; to show that her differenciations (between public and private, social and political, labor, work and action, etc. ) are rather articulations than breaks, which are extrimely problematicals and bound to revisions by arendt; that the question of judgment, active as soon as the beginning of the work, can't be understood as a simple come back to aknt, breaking with anterior works, but must be understood as a prolongation of the questionning (founded on the polis and rome) of the tradition of western political thought, initiated by plato and aristotle and ending with marx. The arendt's thought can thus be understood as a reflexion on plurality and the affects of the being in the world
Izadifar, Ghasem. „Totalitarisme ou oligarchie théocratique, le régime politique de l'Iran post-révolutionnaire“. Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape7/PQDD_0003/MQ44721.pdf.
Der volle Inhalt der QuelleGarcia, Rafael Rodrigues. „Mito e liberdade. A crítica da cultura contra o totalitarismo político“. Universidade de São Paulo, 2015. http://www.teses.usp.br/teses/disponiveis/8/8133/tde-15072015-135627/.
Der volle Inhalt der QuelleThis work gives itself the task of investigating the political thought of Ernst Cassirer, intending to understand it from the point of view of his main philosophical work the three volumes of Philosophy of Symbolic Forms. In this way, the texts which we analyse here with special attention The Myth of the State and Essay on Man are taken into view in the light of this philosophical project that preceeds them in two decades. The expositive strategy adopted is to depart from the diachronic analysis of the diagnosis of Cassirer about the historical time in which he lives, seeking in his intellectual production the reflections of such events. By such manner we try to understand the opening statements in The Myth of the State about the social and political situation that turned possible the accomplishment of a totalitarian political program such as the Nazism. Then we retrace the steps of the Philosophy of Symbolic Forms looking for the fundamental elements which, in our viewpoint, serve as a cornerstone to applying his main philosophical work to a concrete and singular phenomenon such as the Nazi experience. After that we come back to analyzing The Myth of the State, now paying attention to the historical elements that lead, in the field of political theory as well as in its effective practice, to the state of crisis and irrationality that characterizes the political situation in the first half of the 20th century. During the following chapters we take into account what we defend to be the normative ideals of the cassirerian political program, inferred from his philosophical anthropology and from the general premises of a notion of humanity that claims to be inclusive in what concerns all manifestations of the human spirit. The two vital notions which we point out and that constitute the general lines of this political program are freedom and cosmopolitism, by means of which we try to understand Cassirers critic to Hegelianism and the way that follows his reception of the illuminist ideals.
Vossier, Frédéric. „Arendt et la question du totalitarisme : genèse et structure d'un concept“. Paris 12, 2001. http://www.theses.fr/2001PA120056.
Der volle Inhalt der QuelleChaunu, Jean. „Théologie politique et patriotisme en France face au totalitarisme : 1930-1940“. Lille 3, 2004. http://www.theses.fr/2004LIL3A003.
Der volle Inhalt der QuelleLundin, Varg Andrée. „Liberalismens fiender : En historiografisk studie om begreppen totalitarism och politisk religion“. Thesis, Umeå universitet, Institutionen för idé- och samhällsstudier, 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:umu:diva-187644.
Der volle Inhalt der QuelleParkhomenko, Roman. „Cassirers politische Philosophie zwischen allgemeiner Kulturtheorie und Totalitarismus-Debatte“. Karlsruhe Univ.-Verl. Karlsruhe, 2005. http://www.uvka.de/univerlag/volltexte/2007/278/.
Der volle Inhalt der QuelleParkhomenko, Roman. „Cassirers politische Philosophie : zwischen allgemeiner Kulturtheorie und Totalitarismus-Debatte“. Karlsruhe Univ.-Verl. Karlsruhe, 2007. http://www.uvka.de/univerlag/volltexte/2007/278/.
Der volle Inhalt der QuelleParkhomenko, Roman Cassirer Ernst. „Cassirers politische Philosophie : zwischen allgemeiner Kulturtheorie und Totalitarismus-Debatte /“. Karlsruhe : Univ.-Verl, 2007. http://www.gbv.de/dms/sub-hamburg/549021892.pdf.
Der volle Inhalt der QuelleEdel-Roy, Agnès. „Une « démocratie magique » : politique et littérature dans les romans de Vladimir Nabokov“. Thesis, Paris Est, 2018. http://www.theses.fr/2018PESC0080/document.
Der volle Inhalt der QuelleVladimir Nabokov (1899-1977), American writer of Russian origin, was the author of fiction written first in Russian and then in American English. His work has been a constant source of fascination for his readers, but their interpretation has been limited by its reception. Upon the publication of Lolita (1955), Nabokov is seen as a precursor of American postmodernism. His writings are interpreted as the climax of the modernist quest for artistic autonomy and a triumph of autotelic creation, and a poetic of “tyranny” is identified in his work, with the author reigning supreme as an “absolute dictator.”However, Nabokov had never ceased to be preoccupied with two political issues in 20th century History, which he continuously denounced in his writings: the issue of the submission of art to any kind of ideology and that of tyranny illustrated by the Nazi and Soviet political regimes. From the very beginning of his career, in his Russian texts and later in his American texts, Nabokov’s work examines the consequences of the Bolshevik Revolution, seen as the historical event that changes the “distribution of the sensible” (J. Rancière) in the 20th century. The autotelic nature of his work, whose features should be defined in opposition to aesthetic forms that celebrate the commitment of art, actually indicates that Nabokov defines a new “politics of literature” (J. Rancière) based on emancipation, which Nabokov calls “a magic democracy” and considers to be a “critical art” whose aesthetic effect is predicated on its distance, thus including “in the form of the work the confrontation between what the world is and what the world may become” (J. Rancière)
Galand, Benjamin. „L’influence du sport dans les régimes totalitaires européens au XXe siècle. L’exemple de l’Allemagne nazie“. Thesis, Paris 4, 2013. http://www.theses.fr/2013PA040054.
Der volle Inhalt der QuelleThe purpose of this study is to determine the influence of sport in the European totalitarian regimes in the twentieth century, taking as example the model of Nazi Germany. By influence, one should understand the place and role occupied by sport, as a sporting activity but also as physical education, in this kind of political regime. Thus, in order to better figure out the German model, it was necessary to also look at other similar models, namely that of Fascist Italy and of the Soviet Union before 1945, but also at the sports policy of a democratic regime, that of France. The study of the German model and of other models, and the study of what the German model is not aims to define more precisely the influence of sport in the politics of the National Socialist power. In addition, to give a concrete element of analysis of this influence, the 1936 Olympics are studied in detail. Indeed, these events bring to the fore all what sport stands for in the Third Reich, and we can see that sport is a highly political instrument at the service of the Hitlerian State. Finally, and still in the perspective of providing the most complete analysis as possible, the issues of Nazi aesthetics and art are put in correlation with sport, allowing to fully account for the importance of sport in Nazi Germany
Maricato, Carla Andrade. „O Que resta de Eichmann?“ reponame:Repositório Institucional da UFSC, 2012. http://repositorio.ufsc.br/xmlui/handle/123456789/93478.
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Este trabalho pretende investigar a permanência de elementos definidores dos regimes totalitários no contexto das sociedades contemporâneas, especialmente aqueles que denunciam a existência do homem de massa nos quadros burocráticos do Judiciário. Segundo Hannah Arendt, considerando as três atividades inerentes à vita activa, para sobreviver, é preciso superar pela atividade do labor as necessidades biológicas da vida; dar conta dessa atividade exige do homem um contínuo e necessário cuidado de si. Para sentir-se parte do mundo, concebido como espaço que intermedia relações humanas, é preciso que o homem o construa pelo artifício e assim nele se reconheça; é do trabalho que resulta o cuidado com o mundo, sobre o qual temos parcela de responsabilidade. Por fim, através da ação, o homem está em contato, não mais com o ambiente ou as coisas que produz, mas com outro ser humano, igual a ele por viver sob as mesmas condições de sobrevivência, mas ao mesmo tempo diferente em sua individualidade. Formar laços significa estar entre outros. Nas palavras de Galeano, "o melhor que o mundo tem está nos muitos mundos que o mundo contém." Condicionado pela pluralidade humana, do agir deriva o cuidado com o outro. Porém, é justamente em decorrência da preponderância de uma dessas atividades que, historicamente, Hannah Arendt observa a desvalorização cada vez mais acentuada do significado da vita activa e, de maneira mais degradada, de sua atividade mais nobre: a ação. Se, na Antiguidade, a atividade política por excelência era a ação e, na Modernidade, o trabalho, contemporaneamente foi o labor que adentrou o mundo político e prevalece hoje como concepção de mundo. Na sociedade de consumo em que prepondera o labor como atividade humana, o centro de preocupações gira em torno da mera necessidade da vida, da pura sobrevivência, gerando apatia e hostilidade em relação à vida pública. É como se tivessem todos o mesmo destino, mas cada qual solitariamente prosseguisse sem nada compartilhar; como se as coisas e pessoas não tivessem significado e importância, porque elas simplesmente sobrevivem sem viver. O fio condutor, portanto, está na problemática do sujeito contemporâneo, esse homem desbotado, apagado, o homem de massa descrito por Arendt como aquele incapaz de se integrar a uma comunidade qualquer, que se caracteriza pelo sentimento de sua inutilidade, de sua ausência de convicção, em decorrência da qual o totalitarismo se tornou possível. Verificar o que restou do homem de massa nos dias de hoje, sobretudo no âmbito do Direito, é a tarefa a que se propõe este trabalho.
Silva, Thais Santi Cardoso da. „Do sujeito ao indivíduo que trabalha e consome“. Florianópolis, SC, 2005. http://repositorio.ufsc.br/handle/123456789/102740.
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A presente dissertação tem por objeto o sujeito, compreendido a partir do pensamento de Hannah Arendt. O principal objetivo que a informa é a definição do homem e da política contemporâneos segundo uma pergunta pelos elementos constitutivos do sujeito, com vistas à formulação de parâmetros para uma tentativa de redefinição da crise de legalidade de nossa época. Partindo da hipótese de que a discussão sobre o sujeito pode fornecer instrumentos para pensar o direito, a questão central deste trabalho pode ser definida nos seguintes termos: quais os contornos da crise de legalidade de nossa época, tomando como referência a pergunta pelo sujeito? Para tanto, a estrutura do trabalho divide-se em três capítulos. Primeiro, trata-se da definição do sujeito como categoria de análise e da verificação de seus elementos constitutivos, partindo da compreensão arendtiana do convívio humano político como uma paradoxal pluralidade de seres singulares. Construção e possibilidade humana, o sujeito é marcado pela criatividade e pela capacidade de interferir e recriar aquilo que o condiciona, ostentando uma relação de responsabilidade com o direito. Em seguida, tomando como referência esse sujeito, é levantada uma pergunta sobre o convívio humano que se delineia na época moderna e sobre a relação do homem com seu discurso e com a lei que o condiciona. A partir dessa pergunta, compreendemos a destituição do homem como sujeito. E, finalmente, consideramos sua redução a um animal laborans, acrescida da despolitização de nossa época e da consolidação da política sob a forma de violência, como marcos para uma proposta de repensar o papel do direito nas sociedades atuais. This dissertation addresses the subject as understood pursuant to Hannah Arendt's thought. The main objective thereof is the definition of contemporary man and politics based on a question regarding the subject's constitutive elements, aiming at providing parameters for an attempt at redefining the legality crisis of our times. Based on the hypothesis that by discussing the subject one may derive tools to think of Law, this paper's main issue could be defined as follows: what is the outlining of the current legality crisis, based on the question asked by the subject? The paper is structured in three chapters. First, a definition of the subject as a category of analysis, and the verification of its constitutive elements, based on Arendt's understanding of political human relationships as a paradoxical plurality of singular beings. Both a construction and human possibility, the subject is marked by creativity and the ability to interfere and recreate that which conditions it, bearing a relationship of responsibility toward Law. Second, taking such subject as a reference, a question is asked about human relationships in modern times and about the relationship of man and his discourse and the law that conditions him. From that question, we understand man as no longer being the subject. Lastly, we consider man to be reduced to an animal laborans, added by the depolitization of our times and the consolidation of politics under the form of violence, as cornerstones for a proposal of rethinking the role of Law in current societies.
Hébert, Claudine. „Le déclin du concept d'humanité dans "Les origines du totalitarisme" d'Hannah Arendt“. Master's thesis, Université Laval, 2014. http://hdl.handle.net/20.500.11794/25287.
Der volle Inhalt der QuelleNarváez, Álvarez Christian Alexander. „El mundo y su pérdida: un intento de comprensión desde Hannah Arendt“. Doctoral thesis, Universitat de Barcelona, 2020. http://hdl.handle.net/10803/670258.
Der volle Inhalt der QuelleThe purpose of this paper is to examine the concept of the world from the perspective of Hannah Arendt. The goal is to rethink and reclaim the world as a political category. One of the central aspects of this work consists in showing the importance of addressing the question of political freedom from the category of the world and not from that of the subject. In this sense, it is emphasized that the world is the space in which the conditions that make human life possible exist: plurality, spontaneity, birth and freedom, which are lost, or are in danger of being lost, when it disappears. In Arendt, inquiring about the world also means inquiring about its loss. The loss of the world in the Modern Age, understood as the impossibility of a meeting between people, due to the attempts to manufacture humanity, constitute the core of his criticism of the Modern Age and the Modern World. As a development of these considerations, in the following pages it is intended to delve into the traits and practices that led, before the appearance of totalitarianism and totalitarianism, to a progressive disappearance of the political and public sphere.
Dias, Thiago. „Totalitarismo, tempo e ação: uma leitura de A condição humana de Hannah Arendt“. Universidade de São Paulo, 2018. http://www.teses.usp.br/teses/disponiveis/8/8133/tde-17122018-093546/.
Der volle Inhalt der QuelleSince for Hannah Arendt the question of totalitarianism is not completely solved with The Origins of Totalitarianism, I intend to show her first steps toward a deeper level of this question. I start with her claim that concentration camps were comparable to laboratories in which even men\'s personality and spontaneity were conceived as sheer things, thus being subject to knowledge. This observation leads the problem of human to the center of her thought. After confirming a suspicion harbored against the tradition of political philosophy, Arendt binds herself to dismantle the tradition, a task carried out through an analysis of post-hegelian thinkers (specially Marx) and the critique of differentia specifica as a proceeding to determine human beings\' essence. Her following step was the formulation of a new way to think about human and, in order to avoid the use of essences, she leans on the different temporalities of human activities. The outcome of this movement is The Human Condition, a book in which vita activa is described in temporal terms and the concept of action structured on an open temporality based on plurality. The concept of action became a theoretical blockade against totalitarianism as it places the indeterminate in the center of political thinking thus making it impossible to know a priori human action.
Perelson, Simone. „La Loi du désir et l'éthique de la psychanalyse : entre démocratie et totalitarisme“. Paris 7, 1999. http://www.theses.fr/1999PA070114.
Der volle Inhalt der QuelleThe psychoanalytical conception of desire as much as the ethics proposed by psychoanalysis lead us to the following statement : the Law of desire is neither democratic nor liberal, and the ethics of psychoanalysis can't be defined as a defense of "liberal democracy". Albeit, in distancing itself from a liberal democratic conception, psychoanalysis risks building "totalitarian" practices and theory. This work aims to focus the "tension" between "democracy" and "totalitarism" expressed by psychoanalysis. In order to reach this aim we'll analyse, first of all, the problematic points raised by Patrick Guyomard, Slavoj Zizek, ans Alain-Didier Weill about Lacan's conception of desire and ethics. Two conceptions of this ethics will be there considered : the one found in the "7th Seminary", inspired by the ancient Sophocle's tragedy "Antigone", and the one found in the "8th Seminary", raised upon modern tragedy "L'Otage", by Paul Claudel. Subsequently, we'll board Nietzsche's thought to link it afterwards to Lacan's one throughout the analysis of the seven following points : the relation between Nietzsche's "moral of the strong" and Lacan's "ethics of desire" ; the analogy between "superior man/Overman" and "subjectivation/subject destitution" oppositions ; Nietzsche's idea of culture and the psychoanalytical distinction between realization of desire" and the "laisser-faire" ; the connection between "sovereign individual" and the "self authorized analyst", which will allow us to probe the question of "pass" ; the analogy between the rising of Overman and the analyst, both upon Nietzsche's idea of "decadence" ;the querying by Nietzsche, as well as by Lacan, of the liberal democratic ideals ; and, at last, the totalitarian interpretations raised by thes two authors' thought
Chomilier, Frédéric. „Les concepts d'autoritarisme, de totalitarisme et de démocratie au regard de l'intégrité physique“. Paris 1, 1992. http://www.theses.fr/1992PA010277.
Der volle Inhalt der QuelleFor half a century, the democratic system has constituted the model of political organization of reference. Then two prerequisites must be considered : - to define democracy and its limits - to precise the notion of dictatorship and especially the contemporaneous distinction between the authoritarianism and totalitarianism concepts. The comparative analysis between democracy, authoritarianism and totalitarianism has been developed around the respect of human rights. In this context, we have particularly studied the notion of physical integrity as the functioning behaviour of man. Placed in the study of democratic model, it becomes a central and driving force. The theories issued from this approach are put to the test by the facts observed between 1982 and 1987 in Chile and Poland. Our conclusions concern recognized but fragile democracies
La, Placa Francesco <1995>. „La menzogna del Totalitarismo e la disumanizzazione del soggetto. L'interpretazione di Hannah Arendt“. Master's Degree Thesis, Università Ca' Foscari Venezia, 2019. http://hdl.handle.net/10579/14917.
Der volle Inhalt der QuelleHerbert, Nicolas. „Penser le politique au prisme du totalitarisme : ce que l'advenue du totalitarisme révèle de la politique et de la démocratie à travers les pensées politiques de Hannah Arendt et de Friedrich Hayek“. Nice, 2008. http://www.theses.fr/2008NICE0016.
Der volle Inhalt der QuelleA long time before the collapse of communism, Hannah Arendt and Friedrich Hayek buckled down to study totalitarianism so much so that it became the core of their political thought. They used that concept as a laboratory able to reveal intimate trends of modern politics. They brought out three sides of totalitarianism: politics over its institutional aspect (the place where terror is exerted), knowledge of human affairs (the field of scientism, which feeds totalitarian ideologies), and – anthropological – meaning of totalitarianism (the understanding of attraction for ideology). If Hayek sees totalitarianism as the true face of politics, and deduce that moderns should get rid of politics, Arendt considers, on the contrary, that it reveals the necessity to reassert the value of politics
Scardueli, Adriana Maria Felimberti. „A questão do mal em Hannah Arendt“. reponame:Repositório Institucional da UCS, 2013. https://repositorio.ucs.br/handle/11338/750.
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This dissertation introduces the concept of "the banality of evil", from the perspective of political-philosopher Hannah Arendt (1906-1975). Therefore, our goal in this paper is to analyze the elements of the phenomenon called banal evil phenomenon, from which was erected all the political question of the West, starting of Totalitarianism. We seek in our work, to reflect on the citizens’ lack of responsibility belonging to this totalitarian regimes society of the twentieth century. According to Arendt, is the claim of total domination of man, the core of which one can think of the evil in the totalitarian experience. To report and analyze the judgment of Otto Adolf Eichmann, the Nazi government official, Arendt, detain on the issue of the defendant’s liability in question. Eichmann followed orders, he was not a monster or a sadist and a pervert much less. Instead, he was a normal man. The harm caused by Eichmann and the Totalitarian Government, can not be punished or forgiven, It is necessary to understand what happened, that this evil does not happen again in the future. For Arendt, this logic of normal people committing crimes can not be punished or forgiven, can be changed. It takes people to think, reflect and take responsibility for their actions, but also, is necessary the restoration of political morality with love mundi - that is the desirethe world be preserved for future generations.