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Chronology of Life and Works The political philosopher, Hannah Arendtwas born in Hanover, Germany, inthe only child of secular Jews.
InArendt began her studies in classics and Christian theology at the University of Berlin, and in entered Marburg University, where she studied philosophy with Martin Heidegger. In she began a romantic relationship with Heidegger, but broke this off the following year.
She moved to Heidelberg to study with Karl Jaspers, the existentialist philosopher and friend of Heidegger. Under Jasper's supervision, she wrote her dissertation on the concept of love in St. She remained close to Jaspers throughout her life, although the influence of Heidegger's phenomenology was to prove the greater in its lasting influence upon Arendt's work.
Inshe met Gunther Stern, a young Jewish philosopher, with whom she became romantically involved, and subsequently married Inher dissertation Der Liebesbegriff bei Augustin was published.
In the subsequent years, she continued her involvement in Jewish and Zionist politics, which began from onwards.
Infearing Nazi persecution, she fled to Paris, where she subsequently met and became friends with both Walter Benjamin and Raymond Aron.
The Life of a Jewess. Inshe published "Reflections on Little Rock," her controversial consideration of the emergent Black civil rights movement. A Report on the Banality of Evil.
Volumes 1 and 2 on "Thinking" and "Willing" were published posthumously. Context and Influences Hannah Arendt is a most challenging figure for anyone wishing to understand the body of her work in political philosophy. She never wrote anything that would represent a systematic political philosophy, a philosophy in which a single central argument is expounded and expanded upon in a sequence of works.
Rather, her writings cover many and diverse topics, spanning issues such as totalitarianism, revolution, the nature of freedom, the faculties of "thinking" and "judging," the history of political thought, and so on. A thinker of heterodox and complicated argumentation, Arendt's writings draw inspiration from Heidegger, Aristotle, Augustine, Kant, Nietzsche, Jaspers, and others.
This complicated synthesis of theoretical elements is evinced in the apparent availability of her thought to a wide and divergent array of positions in political theory: However, it may still be possible to present her thought not as a collection of discrete interventions, but as a coherent body of work that takes a single question and a single methodological approach, which then informs a wide array of inquiries.
The phenomenological nature of Arendt's examination and indeed defense of political life can be traced through the profound influence exerted over her by both Heidegger and Jaspers. Heidegger in particular can be seen to have profoundly impacted upon Arendt's thought in for example: This is not, however, to gloss over the profound differences that Arendt had with Heidegger, with not only his political affiliation with the Nazis, or his moves later to philosophical-poetic contemplation and his corresponding abdication from political engagement.
Arendt's distinctive approach as a political thinker can be understood from the impetus drawn from Heidegger's "phenomenology of Being. This phenomenological approach to the political partakes of a more general revaluation or reversal of the priority traditionally ascribed to philosophical conceptualizations over and above lived experience.
That is, the world of common experience and interpretation Lebenswelt is taken to be primary and theoretical knowledge is dependent on that common experience in the form of a thematization or extrapolation from what is primordially and pre-reflectively present in everyday experience.
It follows, for Arendt, that political philosophy has a fundamentally ambiguous role in its relation to political experience, insofar as its conceptual formulations do not simply articulate the structures of pre-reflective experience but can equally obscure them, becoming self-subsistent preconceptions which stand between philosophical inquiry and the experiences in question, distorting the phenomenal core of experience by imposing upon it the lens of its own prejudices.
Therefore, Arendt sees the conceptual core of traditional political philosophy as an impediment, because as it inserts presuppositions between the inquirer and the political phenomena in question.
There is no simple way of presenting Arendt's diverse inquiries into the nature and fate of the political, conceived as a distinctive mode of human experience and existence. Therefore, perhaps the only way to proceed is to present a summation of her major works, in roughly chronological order, while nevertheless attempting to highlight the continuities that draw them together into a coherent whole.
On Totalitarianism Arendt's first major work, published inis clearly a response to the devastating events of her own time - the rise of Nazi Germany and the catastrophic fate of European Jewry at its hands, the rise of Soviet Stalinism and its annihilation of millions of peasants not to mention free-thinking intellectual, writers, artists, scientists and political activists.
Arendt insisted that these manifestations of political evil could not be understood as mere extensions in scale or scope of already existing precedents, but rather that they represented a completely 'novel form of government', one built upon terror and ideological fiction.
Where older tyrannies had used terror as an instrument for attaining or sustaining power, modern totalitarian regimes exhibited little strategic rationality in their use of terror.Whether insane, overheated, strung-out, or merely young and naïve, Unreliable Narrators always deliver more than their characters intend to.
Comic or tragic, serious or absurd, they can tell just. The Poisonwood Bible is a story told by the wife and four daughters of Nathan Price, a fierce, evangelical Baptist who takes his family and mission to the Belgian Congo in They carry with them everything they believe they will need from home, but soon find that all of it—from garden seeds to Scripture—is calamitously transformed on African soil.
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Hannah Arendt (—) Hannah Arendt is a twentieth century political philosopher whose writings do not easily come together into a systematic philosophy that expounds and expands upon a single argument over a sequence of works.
You will have to face whatever you did in this world. If you thrived on the property of orphans, God alone knows in what state you will appear in hell and what comforts you will have to enjoy there as your reward. 1. Zorba the Greek by Nikos Kazantzakis, The classic novel Zorba the Greek is the story of two men, their incredible friendship, and the importance of living life to the fullest.
Zorba, a Greek working man, is a larger-than-life character, energetic and unpredictable. He accompanies the unnamed narrator to Crete to work in the narrator’s lignite mine, .