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Добірка наукової літератури з теми "Arendt, Hannah Philosophy"

Автор: Grafiati

Опубліковано: 4 червня 2021

Оновлено: 31 січня 2023

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Статті в журналах з теми "Arendt, Hannah Philosophy"

1

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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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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3

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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4

Bar On, Bat-Ami. "Hannah Arendt Martin Heidegger." International Studies in Philosophy 31, no. 2 (1999): 128–33. http://dx.doi.org/10.5840/intstudphil199931231.

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5

Salikov, A., and A. Zhavoronkov. "Philosophy of Hannah Arendt in Russia." Voprosy filosofii, no. 1 (January 2019): 133–45. http://dx.doi.org/10.31857/s004287440003628-5.

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6

Rudd, Anthony. "The political philosophy of Hannah Arendt." Cogito 8, no. 3 (1994): 290–91. http://dx.doi.org/10.5840/cogito19948318.

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7

Horowitz, Irving Louis. "The political philosophy of Hannah Arendt." History of European Ideas 21, no. 4 (July 1995): 595–97. http://dx.doi.org/10.1016/0191-6599(95)90227-9.

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8

Dietz, Mary G. "Perspectives on Plurality: Redhead on Arendt." Review of Politics 77, no. 4 (2015): 661–67. http://dx.doi.org/10.1017/s0034670515000649.

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Анотація:

I begin with an observation of Hannah Arendt's about metaphor that bears significantly, I think, upon Redhead's endeavor to come to terms with her in chapter 3, “Hannah Arendt on Reasoning without Banisters.” “The metaphor,” writes Arendt, “bridging the abyss between inward and invisible mental activities and the world of appearances, was certainly the greatest gift language could bestow on thinking and hence on philosophy, but the metaphor itself is poetic rather than philosophic in origin.”

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Wellmer, Albrecht. "Hannah Arendt: sobre la revolución." Areté 10, no. 1 (June 1, 1998): 67–100. http://dx.doi.org/10.18800/arete.199801.004.

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En su libro Sobre la revolución Hannah Arendt trató de saldar cuentas tanto con la tradición liberal como con la marxista; esto es, con las dos tradiciones políticas que han dominado los últimos 150 años. Su tesis básica es que ambos, marxistas y liberales demócratas, han malentendido que lo que era verdaderamente revolucionario en las modernas revoluciones era el siempre frustrado intento de una "constitutiolibertatis" - la intención de establecer un espacio político de libertad pública en el cual las personas, como ciudadanos libres e iguales, puedan tomar control de sus asuntos comunes. En este artículo, el autor trata de mostrar cómo la idea arendtiana de democracia directa o "consejo" democrático, idea que tomada literalmente parece ingenua, puede ser usada productivamente si fuera integrada -en vez de opuesta- allegado liberal democrático-socialista.

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10

De Navascués, Nicolás. "Hannah Arendt lee a Kafka." Claridades. Revista de Filosofía 14, no. 1 (August 6, 2021): 11–40. http://dx.doi.org/10.24310/claridadescrf.v14i2.10107.

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En las últimas décadas se ha prestado una gran atención a la obra de Hannah Arendt: de su teoría acerca del totalitarismo a su polémico análisis del juicio de Eichmann, las páginas de la literatura secundaria acerca de la filósofa hebrea han crecido enormemente. Sin embargo, aquellos textos marginales, secundarios, en los que la autora ensayaba retratos de grandes hombres y mujeres de su tiempo permanecen, en gran medida, ocultos. En este artículo nos ocupamos de desentrañar la lectura que Arendt realizó del gran poeta de posguerra de lengua alemana: Franz Kafka. Esta relación, transida por el judaísmo, adoptó tres rostros diferentes a lo largo de los muchos años en que la pensadora estuvo escribiendo. La conceptualización que se realiza aquí gira en torno al eje de la gran obra The Origins of Totalitarianism para comprender al paria de buena voluntad, el contemporáneo apolíneo y el pensador del tiempo.

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Дисертації з теми "Arendt, Hannah Philosophy"

1

Ermert, Sophia. "Hannah Arendt." Universitätsbibliothek Leipzig, 2017. http://nbn-resolving.de/urn:nbn:de:bsz:15-qucosa-207750.

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Ermert, Sophia. "Hannah Arendt." Universität Leipzig, 2016. https://ul.qucosa.de/id/qucosa%3A14876.

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3

Lamboy, Regine. "The real banality of evil." Diss., Columbia, Mo. : University of Missouri-Columbia, 2005. http://hdl.handle.net/10355/5823.

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Thesis (Ph.D.)--University of Missouri-Columbia, 2005.
The entire dissertation/thesis text is included in the research.pdf file; the official abstract appears in the short.pdf file (which also appears in the research.pdf); a non-technical general description, or public abstract, appears in the public.pdf file. Title from title screen of research.pdf file viewed on (November 20, 2006) Vita. Includes bibliographical references

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4

Brito, Renata Romolo 1980. "Ação Política em Hannah Arendt." [s.n.], 2007. http://repositorio.unicamp.br/jspui/handle/REPOSIP/279524.

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Анотація:

Orientador: Yara Adario Frateschi
Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas
Made available in DSpace on 2018-08-08T18:35:30Z (GMT). No. of bitstreams: 1 Brito_RenataRomolo_M.pdf: 807109 bytes, checksum: c2adfb194380e39d4d3339ae021238e2 (MD5) Previous issue date: 2007
Resumo: Neste trabalho, pretendemos analisar a premissa arendtiana de que a categoria de meios e fins não é uma categoria política. Pretendemos mostrar que a recusa de Arendt em aceitar essa categoria no âmbito político não significa negar que a ação tenha propósitos e objetivos específicos, mas sim que a independência em relação a propósitos e fins intencionados é constitutiva da ação. Para tanto, pretendemos analisar a crítica arendtiana ao utilitarismo, para em seguida abordar a noção de grandeza da ação no pensamento arendtiano, partindo de uma analogia com a noção de beleza na esfera da arte. Retomaremos, então, duas análises de Arendt de ações propriamente políticas, com a intenção de mostrar a natureza da ação: sua capacidade de transcender motivos e objetivos. Refletiremos ainda sobre algumas críticas dirigidas à sua obra. A idéia central desta dissertação é que a ação, segundo Arendt, baseia-se na pluralidade humana e que a possibilidade de manutenção dessa pluralidade (que só se manifesta através da ação) é a fonte da sua especificidade
Abstract: The present work intends to analyze Arendt¿s claim that politics is not a means to an end. We aim to show that Arendt¿s refusal in accepting the category of ends and means in the political realm does not mean that action has no purpose or specific objectives, but, on the contrary, that action¿s constitution does not depend on its suitability in achieving its purposes or objectives. To achieve this, we intend to analyze Arendt¿s critique of utilitarianism, and then to reflect on Arendt¿s notion of the greatness of action, based on an analogy with the notion of the beauty. We then reflect upon two events examined by Arendt as proper political actions, in order to demonstrate the nature of these said actions and its capacity of transcending motives and objectives. We also examine some critiques directed at her philosophy. The main idea of this dissertation is that action, according to Arendt, is based in human plurality and that the possibility of the continual of this plurality is the source of action¿s constitution
Mestrado
Mestre em Filosofia

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5

Guezengar, Arthur. "Hannah Arendt et la rupture totalitaire." Thesis, Université Grenoble Alpes, 2020. http://www.theses.fr/2020GRALP001.

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La pensée arendtienne est marquée par deux thèses fortes : l’idée selon laquelle l’homme est conditionné par le milieu dans lequel il se trouve pris et qu’il contribue à modifier par ses paroles et par ses actes d’une part ; et de l’autre l’idée selon laquelle le totalitarisme constitue une rupture avec le monde et la tradition politique, au point d’apparaître comme un système ontologiquement hostile à la condition humaine. Or la cohabitation de ces deux thèses ne va pas de soi. Hannah Arendt fait de l’activité politique un mode d’être spécifique de l’existence humaine, fondé sur la liberté d’agir, pour finalement nous décrire un système politique où cette dimension a perdu tout son sens. En mettant en perspective ces deux dimensions, cette thèse cherche dès lors à résoudre ce paradoxe d’un régime politique capable de rompre avec tout ce qui constitue l’action politique. En procédant à une remontée méthodologique des textes arendtiens, depuis les plus récents jusqu’à ses premiers travaux sur l’impérialisme, elle montre de plus que la conception du totalitarisme comme rupture avec la condition humaine va de pair avec une autre approche faisant du totalitarisme la continuité de processus déjà en germe dans le système colonial
The 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

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Bosch, Alfons Carles Salellas. "Hannah Arendt : uma filosofia da fragilidade." reponame:Biblioteca Digital de Teses e Dissertações da UFRGS, 2017. http://hdl.handle.net/10183/156985.

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Анотація:

Instigada pelos acontecimentos a dar resposta à experiência do totalitarismo, cujas consequências ela padeceu em primeira pessoa, a obra de Hannah Arendt é uma crítica categórica da filosofia política tradicional, iniciada por Platão. Resposta à negação da política que representaram os regimes totalitários do século XX e crítica à retirada da dignidade da política por parte da filosofia, que a submeteu à sua tutela. Segura de encontrar os fundamentos da política além do seu próprio âmbito, a tradição filosófica ocidental substituiu a reflexão e o exercício da liberdade, verdadeiro sentido da política segundo Arendt, por uma teoria do governo e da dominação que esconde a fragilidade inerente ao domínio dos assuntos humanos. Pretendemos defender que o pensamento político arendtiano tem como pressuposto básico e necessário o reconhecimento da fragilidade constitutiva da política, sem que isso implique qualquer paradoxo. Para tanto, seguimos o rastro dessa fragilidade num conjunto selecionado de textos da autora e defendemos que sua reflexão entra no campo do pósfundacionalismo. Como corolário, sugerimos que, apesar dos depoimentos da própria interessada, Hannah Arendt escreveu uma obra de filosofia política, alternativa à grande tradição, que nós chamamos de filosofia da fragilidade.
Prompted by events to give response to the experience of totalitarianism the consequences of which she suffered in first person, the work of Hannah Arendt is a categorical critique of the great tradition of political philosophy initiated by Plato. Response to the negation of politics that represented the twentieth century totalitarian régimes and critique of the withdrawal of the dignity of politics practiced by philosophy that submitted it under tutelage. Sure to find the foundations of politics beyond its own realm, the Western tradition of philosophy replaced the reflection and the exercise of freedom, the true sense of politics according to Arendt, by a theory of government and domination that hides away the inherent frailty of the realm of human affairs. We intend to defend that Arendt’s political thinking has its basic and necessary requirement in the recognition of the constitutive frailty of politics, without this incurring in any paradox. Therefore, we follow the trail of this frailty across a selected set of the author's texts and argue that her reflection enters in the postfoundational field. As a corollary, we suggest that, despite her own testimony, Hannah Arendt wrote a work of political philosophy, an alternative one to the great tradition, that we may call philosophy of frailty.

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7

Breidenthal, Thomas Edward. "The concept of freedom in Hannah Arendt : a Christian assessment." Thesis, University of Oxford, 1991. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.314978.

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8

Lim, Felix Beng-Chye. "The philosophy of work of Yves R. Simon and Hannah Arendt." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p029-0731.

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9

Straehle, Porras Edgar. "Hannah Arendt: Una lectura desde la autoridad." Doctoral thesis, Universitat de Barcelona, 2016. http://hdl.handle.net/10803/399927.

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En este trabajo se examina el concepto de autoridad desde el pensamiento de Hannah Arendt. El objetivo consiste en repensar y reivindicar la importancia de esta categoría política central que ha sido insuficientemente estudiada por la tradición del pensamiento político y cuyo olvido debe ser reparado para comprender adecuadamente la crisis política del presente. Abordar de nuevo la autoridad supone disociarla del poder y también del autoritarismo, nociones con las que habitualmente se la confunde, y rescatar su dimensión específica. En este sentido, se hace hincapié en este trabajo en que la autoridad es incompatible con una concepción del poder como la que está encarnada en la noción de soberanía. Frente a ésta, lo que se expone es que la autoridad comporta una forma de obediencia que no se sustenta sobre la imposición, la coerción o la violencia, sino sobre otros factores como el reconocimiento y que por ello se define inevitablemente por poseer un carácter frágil. La autoridad es lo que implícitamente declara la incompletitud del poder y lo que desvela que éste requiere una instancia exterior que le sirva como fuente de legitimidad. Para acometer este examen de la autoridad, se ha realizado un estudio exhaustivo de la obra de Arendt desde la perspectiva de este concepto y se muestra que éste no ocupa un rol secundario ni aislado en el conjunto de su pensamiento. La autoridad enlaza con una cuestión central en esta autora como es la del mundo y se relaciona de manera íntima con otras de sus preocupaciones principales. La autoridad se sitúa asimismo en el centro de otras cuestiones de primer orden en Arendt como son el poder, la violencia, la soberanía, la ley, la fundación, la memoria, la revolución, el juicio, el sentido común, la república de consejos o sobre todo el mundo, al mismo tiempo que dialoga con otras como son el totalitarismo, la desobediencia civil, el perdón, la promesa o las actividades del trabajo y la acción. En Arendt, la autoridad se define por rasgos como su dimensión relacional, su carácter dinámico o por aparecer como una suerte de contrapeso a la dimensión imprevisible y desbordante de la acción que sin embargo no conduce a la negación de ésta. Por otro lado, la autoridad también provee un horizonte de permanencia que no se encuentra presente en la categoría arendtiana de poder y que resulta fundamental para la posibilidad y viabilidad de una fundación política. Como extensión de estas consideraciones, en las páginas siguientes se desarrollará lo que hemos llamado un poder de recepción y se hará una reconsideración del concepto de autor desde las reflexiones de esta pensadora. Finalmente, este trabajo pretende encarar el que para Arendt consistía en uno de los problemas fundamentales del pensamiento político: cómo reconciliar no la libertad y la igualdad, sino ésta y la autoridad.
This work will examine the concept of authority, taking Hannah Arendt‘s political thinking as a cue. My aim is to rethink and vindicate the importance of this political category, which has been insufficiently examined by the tradition of political thought. In my opinion, its specific dimension needs to be further studied so that we can better understand the current political crisis. In order to fulfil this new approach, we need to dissociate or disentangle the notion of authority from those of power and authoritarianism, concepts with which it has usually been confused. In this regard, this work highlights the fact that authority is incompatible with a conception of power that is embodied in the notion of sovereignty. Contrary to this conception, authority implies a form of obedience which does not stand on imposition, coercion or violence, but on other factors, such as recognition, and consequently it is inevitably defined by its fragile character. Implicitly, authority reveals the incompleteness of power and thus discloses that power needs an exterior instance as a source of legitimacy. In order to complete this task, this research rests upon a deep and exhaustive examination of the works of Hannah Arendt from the perspective of authority and argues that this concept does not play a secondary or isolated role in her thinking. Authority is linked with one of the central problems for this thinker, that of the question of the world. Furthermore, authority is located at the very heart of other major issues, such as the concepts of power, violence, sovereignty, law, foundation, memory, revolution, judgment, common sense or, above all, the world. At the same time the concept of authority plays an important role in the understanding of Arendt‘s position in regard to the council system and it is useful to delve more deeply into other phenomena such as totalitarianism, civil disobedience, forgiveness, promise or both the activities of work and action. In Arendt, authority is defined by characteristics such as its relational dimension and its dynamic character. In addition, authority is seen as a kind of resource which can counterbalance the unpredictable character inherent to action that at the same time does not negate its freedom or its spontaneity. On the other hand, authority provides a horizon of permanence that is not present in the Arendtian category of power and is crucial for the possibility or viability of the political foundation. As a result of this consideration, in the following pages I develop what I call a ―power of reception‖ and I will reconsider the concept of the author on the basis of Arendt‘s reflections. Finally, this work aims to tackle what the thinker considered as one of the major challenges for the current political thinking: the reconciliation of not freedom and equality but of equality and authority.

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Brito, Renata Romolo 1980. "Direito e Política na filosofia em Hannah Arendt." [s.n.], 2007. http://repositorio.unicamp.br/jspui/handle/REPOSIP/281329.

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Анотація:

Orientador: Yara Adario Frateschi
Tese (doutorado) ¿ Universidade Estadual de Campinas, Instituto de Filosofia e Ciências Humanas
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Resumo: O resumo poderá ser visualizado no texto completo da tese digital
Abstract: The abstract is available with the full electronic document
Doutorado
Filosofia
Doutor em Filosofia

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Книги з теми "Arendt, Hannah Philosophy"

1

Courtine-Denamy, Sylvie. Hannah Arendt. Paris: Belfond, 1994.

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2

Nordmann, Ingeborg. Hannah Arendt. Frankfurt am Main, Germany: Campus Verlag, 1994.

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3

Øverenget, Einar. Hannah Arendt. Oslo: Universitetsforlaget, 2003.

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Øverenget, Einar. Hannah Arendt. Oslo: Universitetsforlaget, 2001.

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5

Øverenget, Einar. Hannah Arendt. København: Gad, 2002.

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6

Øverenget, Einar. Hannah Arendt. København: Gads, 2003.

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7

Schutter, Dirk de. Hannah Arendt: Politiek denker. Zoetermeer: Klement, 2015.

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Hannah Arendt: Radical conservative. New Brunswick, N.J: Transaction Publishers, 2012.

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9

Hannah Arendt: Wahrheit, Macht, Moral. Munchen: Verlag C. H. Beck, 2006.

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10

Magni, Giuseppe. Hannah Arendt: Esperienze di libertà. Milano: FrancoAngeli, 1999.

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Частини книг з теми "Arendt, Hannah Philosophy"

1

Lukkari, Hanna, and Martina Reuter. "Arendt, Hannah." In Encyclopedia of the Philosophy of Law and Social Philosophy, 1–6. Dordrecht: Springer Netherlands, 2020. http://dx.doi.org/10.1007/978-94-007-6730-0_410-1.

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2

Burke, John Francis. "Hannah Arendt." In An Introduction to Modern European Philosophy, 158–68. London: Palgrave Macmillan UK, 1998. http://dx.doi.org/10.1007/978-1-349-26651-7_13.

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3

Lederman, Shmuel. "Philosophy, Politics, and Participatory Democracy in Arendt." In Hannah Arendt and Participatory Democracy, 69–99. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-11692-7_4.

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4

Sigwart, Hans-Jörg. "Defending Politics Against Philosophy." In The Wandering Thought of Hannah Arendt, 11–28. London: Palgrave Macmillan UK, 2016. http://dx.doi.org/10.1057/978-1-137-48215-0_2.

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Ballacci, Giuseppe. "Politics as Transcendence and Contingency: Hannah Arendt." In Political Theory between Philosophy and Rhetoric, 149–81. London: Palgrave Macmillan UK, 2017. http://dx.doi.org/10.1057/978-1-349-95293-9_6.

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Pols, Wouter, and Joop Berding. "“This Is Our World.” Hannah Arendt on Education." In International Handbook of Philosophy of Education, 39–48. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-72761-5_5.

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Snir, Itay. "Hannah Arendt: Thinking as Withdrawal and Regeneration of the World." In Education and Thinking in Continental Philosophy, 57–81. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-56526-8_3.

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Gandesha, Samir. "Hannah Arendt and Theodor W. Adorno on Kant’s Third Critique." In Law and Peace in Kant’s Philosophy, 567–76. Berlin, New York: Walter de Gruyter, 2008. http://dx.doi.org/10.1515/9783110210347.5.567.

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Walsh, Philip. "Norbert Elias and Hannah Arendt on Philosophy, Sociology, and Science." In Norbert Elias and Social Theory, 245–60. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137312112_15.

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Joy, Morny. "Rethinking the “Problem of Evil” with Hannah Arendt and Grace Jantzen." In New Topics in Feminist Philosophy of Religion, 17–32. Dordrecht: Springer Netherlands, 2009. http://dx.doi.org/10.1007/978-1-4020-6833-1_2.

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Звіти організацій з теми "Arendt, Hannah Philosophy"

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Rösener, Ringo. Little Rock Revisited – On the Challenges of Training One’s Imagination to Go Visiting. Association Inter-University Centre Dubrovnik, March 2022. http://dx.doi.org/10.53099/ntkd4305.

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Анотація:

In this working paper, I ask whether or not whites could and should write about concerns of People of Color. To this end, I deal with Hannah Arendt’s controversial article “Reflections on Little Rock” from winter 1958/59. In her article, Arendt comments on the de-segregation of black school children in the USA and the associated unrests in Little Rock (Arkansas) and Charlotte (North Carolina) on September 4, 1957. My analysis of her article is initiated by a confrontation of two other texts. In the first, Why I’m No Longer Talking to White People About Race Reni Eddo-Lodge argues that white people are not able to understand the point of view of people of color. In the second, On Kant’s Political Philosophy Hannah Arendt advocates for the contrary that people can understand each other’s point of view when training their imagination to take visits. Since Arendt’s “Reflections on Little Rock” is considered to be a failure, especially in regards of grasping the problems of people of color in the USA, my general question is whether Eddo-Lodge is right, and whether there is no understanding possible or if Arendt missed a crucial step in her own attempt to go visiting? To clarify this, my analysis focuses on Arendt’s use of the term “discrimination”.

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