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Journal articles on the topic 'Arendt'

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Published: 4 June 2021
Last updated: 29 July 2024

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1

Brunkhorst, Hauke. "Mit Arendt gegen Arendt." Deutsche Zeitschrift für Philosophie 72, no. 2 (April 1, 2024): 270–81. http://dx.doi.org/10.1515/dzph-2024-0021.

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2

Heuer, Wolfgang. "Im Angesicht des Krieges – Arendt und Habermas." Zeitschrift für Politik 70, no. 1 (2023): 3–16. http://dx.doi.org/10.5771/0044-3360-2023-1-3.

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In ihrer Haltung zum Krieg weisen Arendt und Habermas große Unterschiede auf. Während Arendt publizistisch mit großer Emotionalität für die bewaffnete Selbstverteidigung des jüdischen Volkes gegen Hitler eintrat, warnt Habermas vor einer solchen Emotionalität und zu viel Engagement im Fall des Kriegs gegen die Ukraine. Diese unterschiedlich emotionalen Haltungen beider als Bürger spiegeln sich in ihren vermeintlich nicht emotionalen Differenzen als Theoretiker wider, beispielhaft dargestellt an Arendts »Macht und Gewalt« und der Kritik von Habermas an diesem Essay.
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3

Poizat, Jean-Claude. "Arendt." Sciences Humaines Les Essentiels, HS15 (August 24, 2023): 103–5. http://dx.doi.org/10.3917/sh.hs15.0103.

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4

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.
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5

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.
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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.
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7

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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8

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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9

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

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10

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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11

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

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12

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

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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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14

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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15

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.
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16

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

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17

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.
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18

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

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19

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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20

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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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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22

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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23

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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24

Gazzola, Richard de Lima. "Hannah Arendt." Controvérsia (UNISINOS) - ISSN 1808-5253 20, no. 1 (March 27, 2024): 134–47. http://dx.doi.org/10.4013/con.2024.201.09.

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Parto de uma conceitualização geral de como o problema do mal fora abordado ao longo da tradição filosófica e religiosa, enquanto problema ontológico e relativo, no mais das vezes, a uma teodiceia que busca explicar a existência do mal no mundo. Em seguida, abordo uma nova forma de se pensar o problema do mal através do pensamento idealista de Immanuel Kant, que movimentou a problemática em uma direção outra àquela anterior, ou seja, afirmando que o mal não era um problema localizado na realidade, mas no sujeito enquanto ser dotado de moralidade, residindo na dimensão mais radical da natureza humana. Em Arendt, o mal deixa o plano do sujeito singular e passa a ser compreendido enquanto um fenômeno político. Para a autora, o mal não deve ser um fenômeno político, todavia com a ascensão dos movimentos totalitários e outros fenômenos de ruptura com o fio da tradição, esse problema passa a ocupar a dimensão da vida pública. Desta forma, o objetivo da autora é tentar compreender as condições para se pensar o mal enquanto fenômeno político, assim como aquilo que lhe fundamenta e garante legitimidade. O fio condutor deste artigo são as obras Origens do Totalitarismo (ARENDT, 2018) e o conjunto de ensaios publicados no período de 1930-54 (ARENDT, 2008). O produto da presente análise refere-se à experiência humana da solidão enquanto fundamento do mal na esfera política.
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25

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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26

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.
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27

Eccel, Daiane. "Um Bildungsroman fora do cânone? Rahel Varnhagen, A Vida De Uma Judia Alemã Na Época Do Romantismo, de Hannah Arendt." Educação e Filosofia 38 (July 19, 2024): 1–25. http://dx.doi.org/10.14393/revedfil.v38a2024-67980.

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Resumo: A principal biógrafa de Hannah Arendt, Elisabeth Young-Bruehl indaga se a obra de Arendt a respeito de Rahel Varnhagen não seria um tipo sui generis de Bildungsroman. Nossa proposta é investigar o livro de Arendt sob este questionamento: há elementos formativos neste trabalho de Arendt? Para enfrentar tal tema, nos propomos a discutir a relação entre o contexto histórico de Rahel, associado às suas experiências individuais segundo a leitura da própria Arendt. Nossa hipótese é que esta hibridez presente no texto de Arendt, ou seja, as instituições culturais em conflito com o sofrimento de Rahel, constituem sua própria formação. Neste sentido, a obra poderia ser lida como um Bildungsroman, ainda que a intenção de Arendt não fosse essa ao escrevê-la. Palavras-chave: Hannah Arendt; Romance de Formação; Educação; Estética A Bildungsroman outside the canon? Rahel Varnhagen, The Life Of Jewess Woman, by Hannah Arendt Abstract: The main biographer of Hannah Arendt, Elisabeth Young-Bruehl, wonders if the work from Arendt about Rahel Varnhagen would not be a sui generis type of Bildungsroman. This article proposes to investigate the book of Arendt under this question: are there, in fact, formative elements in the work Rahel Varnhagen: the life of a Jewish woman? To this end, we propose to discuss the relationship between historical context of Rahel associated with her individual experiences according to Arendt. Our hypothesis is that this hybridity present in this text from Arendt, that is, the cultural institutions in conflict with the suffering of Rahel, constitute her own formation. In this sense, the work could be read as a Bildungsroman, even though this was not the first intention for Hannah Arendt. Keywords: Hannah Arendt; Bildungsroman; Education; Aesthetics Ein Bildungsroman außerhalb des kanons? Rahel Varnhagen, Lebensgeschichte Einer Deutschen Jüdin Aus Der Romantik, von Hannah Arendt Zusamennfassung: Die Hauptbiografin von Hannah Arendt, Elisabeth Young-Bruehl, fragt sich, ob das Buch von Arendt über Rahel Varnhagen nicht eine Art Bildungsroman sui generis sei. In diesem Artikel soll das Buch von Arendt über Rahel auf diese Frage hin untersucht werden: Gibt es tatsächlich prägende Elemente in Rahel Varnhagen, Lebensgeschichte einer Deutschen Jüdin aus der Romantik? Zu diesem Zweck schlagen wir vor, die Beziehung zwischen dem historischen Kontext von Rahel und ihren individuellen Erfahrungen nach Arendt zu diskutieren. Unsere Hypothese ist, dass diese Hybridität in diesem Text von Arendt, das heißt, die kulturellen Institutionen im Konflikt mit dem Leiden von Rahel ihre eigene Bildung. In diesem Sinne könnte das Werk als Bildungsroman gelesen werden, auch wenn dies nicht die erste Absicht von Hannah Arendt war. Mots-clés: Hannah Arendt; Bildungsroman; Erziehung; Ästhetik Data de registro: 16/01/2023 Data de aceite: 18/10/2023
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28

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

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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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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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34

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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35

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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36

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.
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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.
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38

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

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

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

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48

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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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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50

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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