Rieff, Philip, “The Theology of Politics: Reflections on Totalitarianism as the Burden of Our Time (a Review Article)”, Journal of Religion, 32/2 (1952), 119–26, 119. Published online by Cambridge University Press: URL: /core/journals/modern-intellectual-history. PDF Download Download this essay in PDF.
Essays in Understanding assembles many of Arendt’s writings from the 1930s, 1940s, and into the 1950s. This data will be updated every 24 hours. 99 Arendt, “From Hegel to Marx”; Arendt, “The Impact of Marx”, LoC/Washington; Arendt, “Karl Marx and the Tradition of Western Political Thought”, 282–3. 12 For a rare discussion of Arendt in a French context see Isaac, Jeffrey C., Arendt, Camus and Modern Rebellion (London, 1992), 82–3; another exception to this is Ned Curthoys's discussion of Arendt's critique of violence in the context of debates among French intellectuals about the French–Algerian war. See Marshall, David L., “The Origin and Character of Hannah Arendt's Theory of Judgment”, Political Theory, 38/3 (2010), 367–93; see also Beiner, Ronald and Nedelsky, Jennifer, Judgment, Imagination, and Politics: Themes from Kant and Arendt (Lanham, MD, 2001); Benhabib, Seyla, “Judgment and the Moral Foundations of Politics in Arendt's Thought”, Political Theory, 16/1 (1988), 29–51; Deutscher, Max, Judgment after Arendt (Aldershot, 2007); Garsten, Bryan, “The Elusiveness of Arendtian Judgment”, Social Research, 74/4 (2007), 1071–1108. Arendt, “Concern with Politics”, 433. 60 Arendt, “What Is Existential Philosophy?”, 164. 110 For Marx's account of ideology see Marx, Karl and Engels, Friedrich, The German Ideology, ed. Hannah Arendt to Karl Jaspers, 4 Sept. 1947, in Köhler, Lotte and Saner, Hans, eds., Hannah Arendt and Karl Jaspers: Correspondence: 1926–1969, trans. 30 For an exploration of this theme, see Canovan, A Reinterpretation, 11–14. For a study of the Frankfurt school's varied uses of ideology see Geuss, Raymond, The Idea of a Critical Theory: Habermas and the Frankfurt School (Cambridge, 1981). Email your librarian or administrator to recommend adding this journal to your organisation's collection. 80 Arendt, “Karl Marx and the Tradition”, 311. 19 Arendt, Origins, 148–9, 168, 308; Hilferding, Rudolf, Finance Capital: A Study of the Latest Phase of Capitalist Development, ed. Bloom, Allan, trans. 142 Pitkin has pointed to a “deep tacit parallelism” between the two. 130 Ibid., 430; For a discussion of pre-war French interest in Hegel see Kelly, Michael, “Hegel in France to 1940: A Bibliographical Essay”, Journal of European Studies, 11/41 (1981), 29–52. For commentary on this see Berkowitz, “Bearing Logs on Our Shoulders”. See also Derrida, Jacques, “Force of Law: The Mystical Foundation of Authority”, Cardozo Law Review, 11 (1990), 920–1045, 919; Honig, Bonnie, Political Theory and the Displacement of Politics (New York, 1993). 14 Even in late 1947, Arendt still referred to Origins as “her imperialism book”.
108 First published in 1953, “Ideology and Terror” was added to the first German edition of Origins (1955), and then to the second English-language edition, published in 1957. 113 Hannah Arendt, “Mankind and Terror”, in Arendt, Essays in Understanding, 1930–1954, 297–306, 302–3; Hannah Arendt, “The Ex-communists”, in Arendt, Essays in Understanding, 1930–1954, 391–400, 394–6. The inhabitants had suddenly changed species. However, Arendt's critical discussion of “nihilation” and Being as nothingness in “What Is Existential Philosophy?” in 1946 suggests that his inaugural lecture at the University of Freiburg, “What Is Metaphysics”, which she would have had easier access to, was more prominent in her mind. 64 Arendt, “[The Origins of Totalitarianism]: A Reply”, 81. 144 For a recent discussion of Arendt's elitism see Brunkhorst, Hauke, “Equality and Elitism in Arendt”, in Villa, Dana, ed., The Cambridge Companion to Hannah Arendt (Cambridge, 2000), 178–98, 196. Nutzerbericht - GalenWiley - LibraryThing. Arendt, Origins, 459; Arendt, , “[The Origins of Totalitarianism]: A Reply”, Review of Politics, 15/1 (1953), 76–84, 78; Young-Bruehl, Hannah Arendt, 261. 27 For discussions of Arendt's notion of barbarism see Canovan, A Reinterpretation, 22, 32–8, 102–10. 141 Hannah Arendt, Lectures on Kant's Political Philosophy (Chicago, 1992). 58 In a short review of an introduction to Wilhelm Dilthey in 1945, Arendt had cautiously praised the method of empathetic projection found in German idealist historiography. Jerome Kohn (New York, 2009), 258–76; Owens, Between War and Politics, 150. 140 Arendt, “Tradition and the Modern Age”, 21; Arendt, “Karl Marx and the Tradition of Western Political Thought”, 287; Arendt, “Religion and Politics”, 375. You can write a book review and share your experiences. For a discussion of the piece and its relation to Origins see Tsao, “The Three Phases of Arendt's Theory of Totalitarianism”, 604–12. 11 Scott, Joanna Vecchiarelli, “Storytelling”, History and Theory, 50/2 (2011), 203–9; Cotkin, George, “Illuminating Evil: Hannah Arendt and Moral History”, Modern Intellectual History, 4/3 (2007), 463–90; Wilkinson, Lynn R., “Hannah Arendt on Isak Dinesen: Between Storytelling and Theory”, Comparative Literature, 56/1 (2004), 77–98; Disch, Lisa J., “More Truth than Fact: Storytelling as Critical Understanding in the Writings of Hannah Arendt”, Political Theory, 21/4 (1993), 665–94; Benhabib, Seyla, “Hannah Arendt and the Redemptive Power of Narrative”, Social Research, 57/1 (1990), 167–96; Curthoys, Ned, “Hannah Arendt and the Politics of Narrative”, Journal of Narrative Theory 32, 3 (2002), 348–70; Evers, Kai, “The Holes of Oblivion: Arendt and Benjamin on Storytelling in the Age of Totalitarian Destruction”, Telos, 132 (2005), 109–20; Herzog, Annabel, “Illuminating Inheritance: Benjamin's Influence on Arendt's Political Storytelling”, Philosophy & Social Criticism, 26/5 (2000), 1–27. Voegelin, Eric, “The Formation of the Marxian Revolutionary Idea”, Review of Politics, 12/3 (1950), 275–302. She was irresistible drawn ... Foreign Affairs in the ForeignLanguage Press, Organized Guilt and Universal Responsibility, Social Science Techniques and the Study of Concentration Camps, Understanding and Politics The Difficulties of Understanding, Essays In Understanding, 1930-1954: Formation, Exile, And Totalitarianism, Essays in Understanding, 1930-1954: Formation, Exile, and Totalitarianism. 143 Arendt, “Karl Marx and the Tradition of Western Political Thought”, 295. 8 Hannah Arendt, “The Impact of Marx” (lecture notes), Washington, DC, Library of Congress, Hannah Arendt Papers, Box 68. I have also benefited from numerous discussions with Giovanni Menegalle. Arendt did not use “historicism” to refer only the institutionalized German academic discourses normally associated with the term—she collected Hegel and theorists of decline such as Oswald Spengler under the rubric—her usage fits into a pattern of misappropriations by émigrés in the 1940s seeking to explain Nazism and Stalinism, Karl Popper being the most prominent example. Pitkin, Hanna Fenichel, The Attack of the Blob: Hannah Arendt's Concept of the Social (London, 1998), 140.
See Benjamin, Walter, Illuminations: Essays and Reflections, ed. Few thinkers have addressed the political horrors and ethical complexities of the twentieth century with the insight and passionate intellectual integrity of Hannah Arendt. 43 Ibid., 187 n. 2. 85 Letter, Arendt to Jaspers, 4 March 1951, in Hannah Arendt and Karl Jaspers: Correspondence, 168; Marx, Karl and Engels, Friedrich, Marx–Engels Gesamtausgabe, vol. 1: Reason and the Rationalization of Society. 10 Hannah Arendt, “Understanding and Politics”, in Arendt, Essays in Understanding, 1930–1954, 307–27, 287. See, for example, Arendt, Human Condition, xiii–xiv. Making an objective manner, i know it must be capable of posing a new paradigmatic frame of the body. On the Racial Basis of Hegel's Eurocentrism, The Theology of Politics: Reflections on Totalitarianism as the Burden of Our Time (a Review Article), Humanist Pretensions: Catholics, Communists, and Sartre's Struggle for Existentialism in Postwar France, Hegel, Heidegger, and the Ground of History, The Movement of Nihilism as Self-Assertion, The Movement of Nihilism: Heidegger's Thinking after Nietzsche, Heidegger's ‘Letter on Humanism’ as Text and Event, In the Shadow of Catastrophe: German Intellectuals Between Apocalypse and Enlightenment, Generation Existential: Heidegger's Philosophy in France, 1927–1961, Hans Blumenberg and Hannah Arendt on the ‘Unworldly Worldliness’ of the Modern Age, Being and Nothingness: An Essay on Phenomenological Ontology, An Atheism That Is Not Humanist Emerges in French Thought, Letters: 1925–1975, Hannah Arendt & Martin Heidegger, Hannah Arendt and the Method of Political Thinking, In Heidegger's Shadow: Hannah Arendt's Phenomenological Humanism, Heidegger, Dilthey and the Crisis of Historicism, Historicism: The History and Meaning of the Term, The Formation of the Marxian Revolutionary Idea, Karl Marx and the Tradition of Western Political Thought, The High Tide of Prophecy: Hegel, Marx and the Aftermath, Capital, vol. 62 Voegelin had had a piece on the intellectual origins of Marxism published in Review of Politics three years before. Hannah Arendt to Karl Jaspers, 11 Nov. 1946, in Hannah Arendt and Karl Jaspers: Correspondence, 66. 116 She used the example of the American communist and Soviet spy turned anti-communist, Whittaker Chambers. 145 Martin Jay's criticisms still stand out in this respect.
55 Benjamin's “Theses” would later be published in a volume introduced and edited by Arendt. Hannah Arendt to Karl Jaspers, 3 June 1949, in Hannah Arendt and Karl Jaspers: Correspondence, 136–7; Isaac, Arendt, Camus and Modern Rebellion, 181–2; Wilkinson, James D., The Intellectual Resistance in Europe (Cambridge, MA, 1981), 101–2. 119 Merleau-Ponty, Humanisme et terreur, 165, 153. 76 See Canovan, A Reinterpretation, 63–98.
Her attitude reflected a conviction that Continental political parties had proved impotent in the face of fascism; see Arendt, Origins, 89–120, 261–3. 73 Arendt to Karl Jaspers, 3 June 1949, 137. There is an enormous literature on Arendt's concept of judgement. 118 Arendt, “Home to Roost”; Hannah Arendt, “Lying in Politics”, in Arendt, Crises of the Republic (New York, 1972), 3–47, 18, 45–6. See Karl R. Popper, The Open Society and Its Enemies, vol. . Arendt, “French Existentialism”, 189. 77 Arendt, Origins, 145. that has become radically evil”. I have also benefited from numerous discussions with Giovanni Menegalle. Herzog, “Illuminating Inheritance”, 20. Hannah Arendt's Jew ish parents were well educated, leftist in their political inclinations, and tending toward religious skepticism, though this did not deter them from
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