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Published: 4 June 2021

Last updated: 10 March 2023

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1

Muller, Maria Cristina. "O declínio do domínio público e o encantamento com o privado." Pensando - Revista de Filosofia 9, no. 17 (October 16, 2018): 36. http://dx.doi.org/10.26694/pensando.v9i17.7371.

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Os domínios público e privado em Hannah Arendt constituem o tema da presente investigação. Considerando a crítica de Arendt à era moderna no que diz respeito ao processo de alienação e a supervalorização dos interesses individuais em detrimento do mundo comum, contida na obra A condição humana, pergunta-se pela atualidade desta crítica 60 anos depois da sua publicação. Objetiva-se caracterizar os domínios público e privado segundo Arendte atualizar a crítica da autora acerca da paulatina confusão entre ambos domínios provocada pela promoção do social. Arendt demonstra que, na era moderna, o declínio do domínio público foi acompanhado da valorização exacerbada do privado e do advento do social, o interesse privado sobrepujou o domínio público a ponto de este ser colonizado pelo egoísmo típico do campo da necessidade e o domínio público passa a servir como meio para atender e concretizar as satisfações pessoais. Na era moderna, o bem comum e o mundo comum passam a equivaler a soma dos interesses privados. A hipótese que guia a reflexão aponta para o total encantamento provocado pelo domínio privado e pela derrota da política provocada pelo enfraquecimento e declínio do domínio público. A pesquisa é bibliográfica e utiliza como procedimentos a leitura, análise, compreensão e reconstrução teórica dos textos de Hannah Arendt e comentadores. Assinala-se que o mundo comum permanece colonizado e os homens e mulheres que o constituem reduzidos a meros produtores e consumidores, o que permite asseverar a atualidade da obra A condição humana de Arendt 60 anos depois de sua publicação.

2

Arendt, Hannah. "Hannah Arendt." Les Cahiers du GRIF 33, no. 1 (1986): 81–83. http://dx.doi.org/10.3406/grif.1986.1686.

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3

Johansen, Niels Mattson. "Hannah Arendt." Dansk Teologisk Tidsskrift 82, no. 3-4 (August 18, 2020): 189–90. http://dx.doi.org/10.7146/dtt.v82i3-4.121711.

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4

Clohesy, William W. "Hannah Arendt." Philosophers' Magazine, no. 37 (2007): 80–81. http://dx.doi.org/10.5840/tpm20073796.

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5

Ashcroft, Caroline. "Hannah Arendt." History: Reviews of New Books 50, no. 5 (September 3, 2022): 85–86. http://dx.doi.org/10.1080/03612759.2022.2109908.

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6

Legros, Robert. "Hannah Arendt." Études Phénoménologiques 1, no. 2 (1985): 27–53. http://dx.doi.org/10.5840/etudphen1985122.

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7

Gill, Richard. "Hannah Arendt." Southwest Philosophy Review 22, no. 2 (2006): 35–52. http://dx.doi.org/10.5840/swphilreview200622226.

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8

Knauer, James T. "Hannah Arendt." International Studies in Philosophy 18, no. 3 (1986): 116–18. http://dx.doi.org/10.5840/intstudphil198618349.

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9

Young, James P. "Hannah Arendt." International Studies in Philosophy 20, no. 3 (1988): 125–26. http://dx.doi.org/10.5840/intstudphil198820392.

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10

Nascimento, Carlos Eduardo Gomes. "Hannah Arendt." Princípios: Revista de Filosofia (UFRN) 25, no. 48 (September 3, 2018): 281–306. http://dx.doi.org/10.21680/1983-2109.2018v25n48id13924.

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Este ensaio apresenta o enlace entre o pensamento de Hannah Arendt e o ato de narrar. A obra de Arendt traz uma experiência narrativa ao dialogar intensamente com a literatura criando novas possibilidades de se relacionar com o passado. Ao narrar experiências humanas em acontecimentos sucedidos na história, Arendt buscou compreender como gerações do passado pensaram e agiram publicamente no mundo comum. Entre o passado e o futuro, rompeu-se o fio da tradição que seleciona e nomeia as experiências a ser transmitidas de uma geração mais velha para uma geração mais nova. Porém, mesmo ante à lacuna entre o passado e futuro, a narrativa de Arendt encontra “tesouros” no passado, estórias que se constituem enquanto um legado de experiências de um mundo comum às futuras gerações. Compreender as experiências humanas no passado, através das estórias, possibilita à singularidade das novas gerações deitar raízes no mundo comum.

11

Brudny, Michelle-Irène. "Hannah Arendt." Cités 20, no. 4 (2004): 179. http://dx.doi.org/10.3917/cite.020.0179.

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12

Kellogg, Catherine. "Butler’s Arendt." Philosophy Today 62, no. 2 (2018): 357–76. http://dx.doi.org/10.5840/philtoday2018522215.

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This article explores Judith Butler’s reinterpretation of Hannah Arendt’s work in terms of the question of dispossession. By paying attention to the changes in voice and tone in Arendt’s work, Butler has brought forward a reading of Arendt that we have not seen before, and one that we have maybe never needed so much.

13

Honohan, Iseult. "Hannah Arendt." Philosophical Studies 33 (1991): 374–76. http://dx.doi.org/10.5840/philstudies1991/19923345.

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14

Salikov, Alexei. "Why Arendt?" Sotsiologicheskoe Obozrenie / Russian Sociological Review 16, no. 2 (2017): 218–20. http://dx.doi.org/10.17323/1728-192x-2017-2-218-220.

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15

Katz, Pamela, and Margarethe von Trotta. "Hannah Arendt." Academic Medicine 91, no. 5 (May 2016): 674. http://dx.doi.org/10.1097/acm.0000000000001144.

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16

Heuer, Wolfgang. "Hannah Arendt." Indes 6, no. 4 (December 2017): 66–75. http://dx.doi.org/10.13109/inde.2017.6.4.66.

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17

Hartouni, V. "Hannah Arendt." Journal of American History 100, no. 3 (November 1, 2013): 931–33. http://dx.doi.org/10.1093/jahist/jat529.

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18

Rébillard, Chloé. "Hannah Arendt." Sciences Humaines N° 354, no. 1 (December 9, 2022): 57–61. http://dx.doi.org/10.3917/sh.354.0057.

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19

Laqueur, Walter. "The Arendt Cult: Hannah Arendt as Political Commentator." Journal of Contemporary History 33, no. 4 (October 1998): 483–96. http://dx.doi.org/10.1177/002200949803300401.

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20

Hahn, Barbara. "Bedingungslos. Hannah Arendt im Netz ihrer Freundschaften." Zeitschrift für Ideengeschichte 14, no. 4 (2020): 51–57. http://dx.doi.org/10.17104/1863-8937-2020-4-51.

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Noch in großer Trauer um die Freundin, deren «plötzlicher Tod» sie «sehr erschreckt» hatte, erinnerte sich Hella Jaensch an die «Freundesgespräche, von denen Hannah einmal sagte, daß durch sie die Freundschaft erst eigentlich menschlich wird.» In Arendts Nachlass finden sind viele Spuren dieser «Freundesgespräche», von denen bisher nur ein kleiner Teil bekannt geworden ist. Sie alle wurden nach Arendts Flucht aus Deutschland geführt, aus den Jahren davor ist nichts überliefert. Das Netz aus Frauenfreundschaften, das Arendt vor 1933 knüpfte, lässt sich daher nur aus der Perspektive der Nachkriegszeit rekonstruieren. Wobei sich zeigt, dass sie dieses Netz immer weiter spannte: Freundinnen aus der Neuen brachte sie mit denen aus der Alten Welt zusammen; Frauen, die sie in unterschiedlichen Lebensphasen kennengelernt hatte, befreundeten sich miteinander.

21

Hahn, Barbara. "Bedingungslos. Hannah Arendt im Netz ihrer Freundschaften." Zeitschrift für Ideengeschichte 14, no. 4 (2020): 51–57. http://dx.doi.org/10.17104/1863-8937-2020-4-51.

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Noch in großer Trauer um die Freundin, deren «plötzlicher Tod» sie «sehr erschreckt» hatte, erinnerte sich Hella Jaensch an die «Freundesgespräche, von denen Hannah einmal sagte, daß durch sie die Freundschaft erst eigentlich menschlich wird.» In Arendts Nachlass finden sind viele Spuren dieser «Freundesgespräche», von denen bisher nur ein kleiner Teil bekannt geworden ist. Sie alle wurden nach Arendts Flucht aus Deutschland geführt, aus den Jahren davor ist nichts überliefert. Das Netz aus Frauenfreundschaften, das Arendt vor 1933 knüpfte, lässt sich daher nur aus der Perspektive der Nachkriegszeit rekonstruieren. Wobei sich zeigt, dass sie dieses Netz immer weiter spannte: Freundinnen aus der Neuen brachte sie mit denen aus der Alten Welt zusammen; Frauen, die sie in unterschiedlichen Lebensphasen kennengelernt hatte, befreundeten sich miteinander.

22

Sypek, Antoni. "Adolf Arendt: postać ze Sklepów cynamonowych." Roczniki Humanistyczne 68, no. 1 (February 3, 2020): 187–207. http://dx.doi.org/10.18290/rh.20681-11.

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Adolf Arendt (1862-1932), nauczyciel rysunków odręcznych w galicyjskich gimnazjach, uważany jest za pierwszego nauczyciela rysunków Brunona Schulza w drohobyckim gimnazjum. Pisarz uczynił go jedną z postaci w Sklepach cynamonowych i, jak się okazuje, jest to jedyna postać w prozie Schulza, która miała swój realny i jednocześnie bezpośredni pierwowzór w rodzinnym mieście pisarza. Autor artykułu pieczołowicie rekonstruuje biografię rzeczywistego Arendta, opierając się na szczegółowych badaniach bibliograficznych oraz licznych kwerendach archiwalnych. Rekonstruując nieznane dotychczas fakty z jego życia, jednocześnie kreśli także szersze tło historyczne dzieła Schulza, uzupełniając dotychczasowe badania nad jego twórczością literacką i plastyczną.

23

MacPhee, Graham. "Arendt After Jerusalem." New Formations 84, no. 84 (October 20, 2015): 246–52. http://dx.doi.org/10.3898/newf:84/85.rev01.2015.

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24

Hunt. "Arendt on Resentment:." Journal of Speculative Philosophy 29, no. 3 (2015): 283. http://dx.doi.org/10.5325/jspecphil.29.3.0283.

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25

De Jongh, Maurits, and Marianne Fougère. "Specters of Arendt." Raisons politiques 70, no. 2 (2018): 5. http://dx.doi.org/10.3917/rai.070.0005.

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26

Lederman, Shmuel. "Arendt and Blücher." Arendt Studies 1 (2017): 87–110. http://dx.doi.org/10.5840/arendtstudies20177313.

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27

Boyer, Charles. "Arendt avec Heidegger ?" Le Philosophoire 47, no. 1 (2017): 211. http://dx.doi.org/10.3917/phoir.047.0211.

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28

Taminiaux, Jacques. "Arendt y Heidegger." Areté 10, no. 1 (June 1, 1998): 135–47. http://dx.doi.org/10.18800/arete.199801.007.

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29

Hartman, Jeannette. "BOOKS HANNAH ARENDT." Journal of Social Intervention: Theory and Practice 30, no. 3 (June 3, 2021): 4. http://dx.doi.org/10.54431/jsi.688.

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30

Bouthillon, Fabrice. "Arendt à Jérusalem." Commentaire Numéro 136, no. 4 (December 1, 2011): 1184–87. http://dx.doi.org/10.3917/comm.136.1184.

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31

Sari, Yasemin. "Arendt and Nancy." Symposium 23, no. 1 (2019): 235–59. http://dx.doi.org/10.5840/symposium201923113.

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In light of the recent political events, it is clear that democracy itself has come to be contested and modified in a plethora of democratic practices that have expanded the very articulation of equal citizenship. My argument in this article is twofold: first, I rearticulate Arendt’s conception of “revolution” found in her On Revolution by insisting on its “beginning” and “founding” dimensions for the appearance of freedom. Coupled with Jean-Luc Nancy’s insight into a “spirit of democracy” that does not reside in its “form, institution, regime,” I then develop a principle of democratic responsibility that consists in opening up a revolutionary space that enjoins us to become a demos. Such revolutionary space does not necessarily entail a “successful revolution,” but more so an attitude towards our existence together.À la lumière des événements politiques récents, il est clair que la démocratie elle-même en est venue à être contestée et modifiée en une myriade de pratiques démocratiques qui étendent l’articulation de la citoyenneté égalitaire. Mon argument dans cet article est double. Premièrement, je réarticule la conception arendtienne de « révolution » telle qu’on la retrouve dans De la révolution en insistant sur ses dimensions de « commencement » et de « fondation » pour l’apparition de la liberté. À l’aide de l’idée, articulée par Jean-Luc Nancy, d’un « esprit de la démocratie » qui ne réside pas dans une « forme, institution, ou régime », je développe, dans un deuxième temps, un principe de responsabilité démocratique qui consiste à ouvrir un espace révolutionnaire dans lequel nous sommes appelés à devenir un demos. Un tel espace n’implique en rien le « succès » de la révolution mais plutôt une attitude envers notre existence en commun.

32

Yeatman, Anna. "Arendt and Rhetoric." Philosophy Today 62, no. 2 (2018): 471–92. http://dx.doi.org/10.5840/philtoday2018611221.

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Rhetoric concerns how in speech human beings open up a place for civil possibility, a place where, as a community of speakers and hearers, they engage with questions of how best to conceive and respond to challenges arising out of the world that they share. In rhetoric the community of speakers and hearers is not only called into being but so too the nature of the topos or place that is shared, a determination that is timely or historical. The recent publication of Heidegger’s 1924 lectures on Aristotle’s Rhetoric explores this idea of rhetoric. These lectures raise questions for how and whether Heidegger sustained this conception in his later work, and also questions for how this conception may have influenced Arendt’s approach to political thought. Arendt’s conception of the role of the spectator who engages in the activity of understanding in order to “try to be at home in the world” is especially pertinent here. Arendt’s writing, so far as it calls into being a rhetorical relationship between her “speech” and her hearers/readers, is best appreciated as rhetoric.

33

Øverenget, Einar. "Heidegger and Arendt." Philosophy Today 39, no. 4 (1995): 430–44. http://dx.doi.org/10.5840/philtoday19953948.

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34

Hinchman, S. K. "Re-Reading Arendt." Telos 1993, no. 97 (October 1, 1993): 164–72. http://dx.doi.org/10.3817/0993097164.

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35

Helminski, Krzysztof L. "Arendt and Heidegger." Social Philosophy Today 13 (1998): 15–37. http://dx.doi.org/10.5840/socphiltoday19981314.

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36

GREENBERG, MARTIN. "CONCERNING HANNAH ARENDT." Yale Review 95, no. 1 (January 2007): 74–100. http://dx.doi.org/10.1111/j.1467-9736.2007.00273.x.

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37

Eddon, Raluca. "Arendt, Scholem, Benjamin." European Journal of Political Theory 5, no. 3 (July 2006): 261–79. http://dx.doi.org/10.1177/1474885106064661.

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38

TSAO, ROY T. "Arendt Against Athens." Political Theory 30, no. 1 (February 2002): 97–123. http://dx.doi.org/10.1177/0090591702030001005.

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39

Thiele, Leslie Paul. "Judging Hannah Arendt." Political Theory 33, no. 5 (October 2005): 706–14. http://dx.doi.org/10.1177/0090591705278817.

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40

Holden, Terence. "Adorno and Arendt." New German Critique 46, no. 1 (February 1, 2019): 41–70. http://dx.doi.org/10.1215/0094033x-7214667.

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41

LUPTON, JULIA REINHARD. "Hannah Arendt Strasse." Renaissance Drama 40 (January 2012): 209–17. http://dx.doi.org/10.1086/rd.40.41917511.

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42

Faes, Hubert. "Arendt et Whitehead." chromatikon 7 (2011): 103–32. http://dx.doi.org/10.5840/chromatikon201178.

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43

McLaughlin, Neil. "Arendt Contra Sociology." Sociological Forum 32, no. 2 (June 2017): 441–44. http://dx.doi.org/10.1111/socf.12340.

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44

Kinsella, Helen K. "Arendt and Analogies." International Politics 45, no. 4 (June 18, 2008): 497–505. http://dx.doi.org/10.1057/ip.2008.15.

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45

Dembek, Christoph. "Wiedergutmachungsfall „Hannah Arendt“." Rundbrief, no. 18 (February 1, 2023): 16–17. http://dx.doi.org/10.53458/rb.vi18.5233.

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46

Herzog, Annabel. "When Arendt Said “We”: Jewish Identity in Hannah Arendt's Thought." Telos 2020, no. 192 (2020): 67–79. http://dx.doi.org/10.3817/0920192067.

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47

Müller, Maria Cristina. "Apologia à obra A condição humana de Hannah Arendt 60 anos após sua primeira publicação." Princípios: Revista de Filosofia (UFRN) 25, no. 48 (September 3, 2018): 31–58. http://dx.doi.org/10.21680/1983-2109.2018v25n48id14139.

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Indaga-se acerca da atualidade da obra A condição humana de Hannah Arendt, tendo como referência as incompreensões que provocou. Objetiva-se apresentar a obra relacionando-a com os demais escritos de Arendt apontando para a relevância de se alinhavar os conceitos de A condição humana com outros escritos de Arendt, principalmente a partir da crítica à tradição do pensamento político. A principal indagação é: o que Arendt almeja? Decorrem dela outras questões, como pano de fundo, motivações, propósitos, tema e método. A pesquisa é bibliográfica e utiliza como procedimentos a leitura, análise, compreensão e reconstrução teórica das obras de Arendt e de seus comentadores. Assinala-se a atualidade da crítica de Arendt ao mundo moderno e a alienação dos homens e mulheres que o compõem; a política foi derrotada pela urgência das necessidades da vida e o advento do social sobre a política levou ao declínio do domínio público. Tais problemas permanecem e se agravaram, portanto, a obra de Arendt continua perene. Isto permite asseverar a atualidade da obra de Arendt 60 anos depois de sua reflexão acerca do que estamos fazendo no mundo.

48

Serra, Maria Olilia. "DIÁLOGO POSSÍVEL SOBRE LIBERDADE E POLÍTICA: Hannah Arendt e Rousseau." Cadernos de Pesquisa 22 (December 30, 2015): 107. http://dx.doi.org/10.18764/2178-2229/v.22.n.especial/p.107-115.

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Apresenta-se a reflexão de Hannah Arendt sobre a compaixão no contexto da Revolução Francesa, com ênfase para a referência a Rousseau. Em sua obra Sobre a Revolução, a autora enfatiza que, a despeito de preconceitos, a liberdade sempre foi o objetivo das Revoluções. Nesse sentido, direciona sua reflexão para as Revoluções Modernas, principalmente para o papel desempenhado pela questão social. Ao examinar a Revolução Francesa, Arendt destaca que a opção dos homens da Revolução pela compaixão que foi elevada à categoria de virtude política, foi inspirada em Rousseau. Mas, para Arendt, é a amizade e não a compaixão que tem relevância política.Palavras-chave: Hannah Arendt. Rousseau. Liberdade. Política. Revolução. DIALOGUE POSSIBLE ON FREEDOM AND POLITICS: Hannah Arendt and Rousseau Abstract: It presents Hannah Arendt’s reflection about compassion in the context of the French Revolution, withemphasis for the reference to Rousseau. In her work On revolution, the author emphasizes that, despite prejudices,freedom has always been the goal of the revolutions. Accordingly, she directs her reflection to the Modern Revolutions,mostly to the role played by social issues. When examining the French Revolution, Arendt emphasizes that theoption of men of the revolution for the compassion that was elevated to the cathegory of political virtue, was inspiredby Rousseau. But for Arendt, it is friendship not compassion that has political relevance.Keywords: Hannah Arendt. Rousseau. Freedom. Policy. Revolution. POSIBLE DIALOGO SOBRE LA LIBERTAD Y LA POLÍTICA: Hannah Arendt y RousseauResumen: Presentamos la reflexión de Arendt sobre la compasión en el contexto de la Revolución Francesa, con énfasis para la referencia a Rousseau. En su obra Sobre la revolución, el autor subraya que, a pesar de los prejuicios, libertad siempre ha sido el objetivo de las revoluciones. En consecuencia, dirige su reflexión a las revoluciones modernas, sobre todo al papel desempeñado por las cuestiones sociales. Al examinar la Revolución francesa, Arendt enfatiza que la opción de los hombres de la revolución por la compasión que fue elevada a la categoría de virtud política, fue inspirada por Rousseau. Pero para Arendt, la amistad y la compasión no tiene relevancia política.Palabras clave: Hannah Arendt. Rousseau. Libertad . Política . Revolución.

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Serra, Maria Olilia. "DIÁLOGO POSSÍVEL SOBRE LIBERDADE E POLÍTICA: Hannah Arendt e Rousseau." Cadernos de Pesquisa 22 (December 30, 2015): 107. http://dx.doi.org/10.18764/cp.v22i0.2983.

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Abstract:

Apresenta-se a reflexão de Hannah Arendt sobre a compaixão no contexto da Revolução Francesa, com ênfase para a referência a Rousseau. Em sua obra Sobre a Revolução, a autora enfatiza que, a despeito de preconceitos, a liberdade sempre foi o objetivo das Revoluções. Nesse sentido, direciona sua reflexão para as Revoluções Modernas, principalmente para o papel desempenhado pela questão social. Ao examinar a Revolução Francesa, Arendt destaca que a opção dos homens da Revolução pela compaixão que foi elevada à categoria de virtude política, foi inspirada em Rousseau. Mas, para Arendt, é a amizade e não a compaixão que tem relevância política. Palavras-chave: Hannah Arendt. Rousseau. Liberdade. Política. Revolução. DIALOGUE POSSIBLE ON FREEDOM AND POLITICS: Hannah Arendt and Rousseau Abstract: It presents Hannah Arendt’s reflection about compassion in the context of the French Revolution, withemphasis for the reference to Rousseau. In her work On revolution, the author emphasizes that, despite prejudices,freedom has always been the goal of the revolutions. Accordingly, she directs her reflection to the Modern Revolutions,mostly to the role played by social issues. When examining the French Revolution, Arendt emphasizes that theoption of men of the revolution for the compassion that was elevated to the cathegory of political virtue, was inspiredby Rousseau. But for Arendt, it is friendship not compassion that has political relevance.Keywords: Hannah Arendt. Rousseau. Freedom. Policy. Revolution. POSIBLE DIALOGO SOBRE LA LIBERTAD Y LA POLÍTICA: Hannah Arendt y RousseauResumen: Presentamos la reflexión de Arendt sobre la compasión en el contexto de la Revolución Francesa, con énfasis para la referencia a Rousseau. En su obra Sobre la revolución, el autor subraya que, a pesar de los prejuicios, libertad siempre ha sido el objetivo de las revoluciones. En consecuencia, dirige su reflexión a las revoluciones modernas, sobre todo al papel desempeñado por las cuestiones sociales. Al examinar la Revolución francesa, Arendt enfatiza que la opción de los hombres de la revolución por la compasión que fue elevada a la categoría de virtud política, fue inspirada por Rousseau. Pero para Arendt, la amistad y la compasión no tiene relevancia política. Palabras clave: Hannah Arendt. Rousseau. Libertad . Política . Revolución.

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Loshitzky, Yosefa. "A Tale of Two Feminists?" Camera Obscura: Feminism, Culture, and Media Studies 34, no. 2 (September 1, 2019): 103–31. http://dx.doi.org/10.1215/02705346-7584928.

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Abstract:

One of the most engaging, yet controversial, public intellectuals of the twentieth century, Hannah Arendt continues to be attacked with the same venom and ferocity that followed the publication of Eichmann in Jerusalem: A Report on the Banality of Evil (1963) more than fifty years ago. This article discusses why Arendt remains such a divisive figure and why her intellectual legacy is still so unsettling, particularly for Zionists. The essay examines how these issues are represented, negotiated, and problematized in Margarethe von Trotta’s film Hannah Arendt (Germany/ Luxembourg/France, 2012). It explores how one of the most prominent contemporary feminist filmmakers, whose work celebrates the life and activism of revolutionary women from Rosa Luxemburg to Gudrun Ensslin from the Red Army Faction, transforms the “historical Arendt” into a “cinematic Arendt.” Although not a revolutionary in the tradition of Luxemburg, the German-Jewish political thinker Arendt is an interesting choice for a left-leaning, post-Holocaust German woman director. Yet Arendt presents a paradox for feminists due to the contradictions embedded in her works and public pronouncements. The article examines these contradictions and how Arendt emerges from this film, which attempts to portray a politically engaged intellectual woman, a figure that is almost entirely absent from the film screen.