حنة آرنت
ترى آرنت أنّ السياسة تعني الفعل المشترك بين متساوين في الفضاء العام، وأنّ أسوأ الشر كثيرًا ما يرتكبه أناس عاديون كفّوا عن التفكير.
التموضع
الشمولية وتفاهة الشر والحياة الفاعلة (vita activa): السياسة فعل مشترك في التعددية.
الأفكار الرئيسة
- تفاهة الشر
- الميلادية (Natality)
- الحياة الفاعلة
- التعددية
الأساتذة: كارل ياسبرس, مارتن هايدغر
التأثير
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أرسطو
أوغسطينوس
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Arendt wrote a dissertation on Augustine’s concept of love (1929) and derived natality from his ‘that there be a beginning, man was created’ (The Human Condition, 1958). H. Arendt, Der Liebesbegriff bei Augustin (1929); The Human Condition (1958); Augustine, De civitate Dei XII; SEP “Hannah Arendt”
أوغسطينوس › 354–430
إيمانويل كانط
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Arendt read Kant’s judgement of taste, with its ‘enlarged mentality’, as the model of political judgement (Lectures on Kant’s Political Philosophy, given 1970, publ. 1982). H. Arendt, Lectures on Kant’s Political Philosophy, ed. R. Beiner (1982); I. Kant, Kritik der Urteilskraft (1790); SEP “Hannah Arendt”
إيمانويل كانط › 1724–1804
إدموند بيرك
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Arendt took up Burke’s argument for inherited ‘rights of Englishmen’ against abstract human rights, finding it confirmed by the rightless stateless (The Origins of Totalitarianism, 1951). H. Arendt, The Origins of Totalitarianism (1951); E. Burke, Reflections on the Revolution in France (1790)
إدموند بيرك › 1729–1797
روزا لوكسمبورغ
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Arendt praised Luxemburg’s trust in the spontaneous action of the masses and her early criticism of the Bolsheviks (review of Nettl, 1966; ‘Rosa Luxemburg: 1871–1919’, 1968). H. Arendt, “A Heroine of Revolution”, review of J. P. Nettl, Rosa Luxemburg, New York Review of Books (1966); repr. as “Rosa Luxemburg: 1871–1919”, in Men in Dark Times (1968)
التوثيق: مسودة بالذكاء الاصطناعي
روزا لوكسمبورغ › 1871–1919
كارل ياسبرس تتلمذ على
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Arendt took her doctorate under Jaspers in Heidelberg in 1928 with Der Liebesbegriff bei Augustin (printed 1929); their correspondence continued until his death. H. Arendt & K. Jaspers, Briefwechsel 1926–1969 (1985); E. Young-Bruehl, Hannah Arendt: For Love of the World (1982)
كارل ياسبرس › 1883–1969
والتر بنيامين
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Arendt edited Benjamin’s Illuminations (1968) and in her introduction described his thinking as ‘pearl diving’ that breaks fragments of thought from the past. H. Arendt, “Walter Benjamin: 1892–1940”, introduction to W. Benjamin, Illuminations (1968); repr. in Men in Dark Times (1968)
والتر بنيامين › 1892–1940
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يورغن هابرماس
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Habermas took up Arendt’s communicative concept of power as the ability to act in concert but faulted its neglect of strategic action (‘Hannah Arendts Begriff der Macht’, 1976). J. Habermas, “Hannah Arendts Begriff der Macht” (1976), in Philosophisch-politische Profile (1981); Faktizität und Geltung (1992); SEP “Hannah Arendt”
يورغن هابرماس › 1929–2026
جورجيو أجامبين
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Agamben drew on Arendt’s analysis of the camps and stateless refugees stripped of rights (The Origins of Totalitarianism, 1951) for his figure of bare life (Homo Sacer, 1995). G. Agamben, Homo sacer (1995); Mezzi senza fine (1996); H. Arendt, The Origins of Totalitarianism (1951); SEP “Hannah Arendt”
جورجيو أجامبين › وُلد 1942
أدريانا كافاريرو
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Cavarero turned Arendt’s distinction between what and who someone is into a philosophy of the narratable self (Tu che mi guardi, tu che mi racconti, 1997). A. Cavarero, Tu che mi guardi, tu che mi racconti (1997; Eng. Relating Narratives, 2000); H. Arendt, The Human Condition (1958)
التوثيق: مسودة بالذكاء الاصطناعي
أدريانا كافاريرو › وُلد 1947
جوديث بتلر
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Butler took up Arendt’s right to have rights (Who Sings the Nation-State?, with Spivak, 2007) and space of appearance (Notes Toward a Performative Theory of Assembly, 2015). J. Butler and G. C. Spivak, Who Sings the Nation-State? (2007); J. Butler, Parting Ways (2012); Notes Toward a Performative Theory of Assembly (2015); SEP “Hannah Arendt”
التوثيق: مسودة بالذكاء الاصطناعي
جوديث بتلر › وُلد 1956
أشيل مبيمبي
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In “Necropolitics” (2003) Mbembe drew, alongside Foucault’s biopower, on Arendt’s analysis of race, colonial rule and the camps in The Origins of Totalitarianism (1951) to describe the colony as the place where sovereignty is exercised as the right to kill. A. Mbembe, “Necropolitics”, Public Culture 15:1 (2003), 11–40
التوثيق: مسجّل أيضًا في Wikidata · Wikidata
أشيل مبيمبي › وُلد 1957
راحيل ييغي
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In Welt und Person (1997), based on her master’s thesis, Jaeggi examined the anthropological background of Arendt’s social critique to use it for analysing social pathologies. R. Jaeggi, Welt und Person. Zum anthropologischen Hintergrund der Gesellschaftskritik Hannah Arendts (1997)
التوثيق: مسودة بالذكاء الاصطناعي
راحيل ييغي › وُلد 1966
عرض الكل (9)عرض أقل
محمود ممداني
أثّر في
Mamdani read the Rwandan genocide with Arendt’s Origins of Totalitarianism, placing it in a history of colonial genocide that began with settlers’ violence against natives, such as the genocide of the Herero. M. Mamdani, When Victims Become Killers (2001), ch. 1
التوثيق: مسودة بالذكاء الاصطناعي
محمود ممداني › وُلد 1946
شيلا بنحبيب
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Benhabib drew on Arendt’s ‘enlarged mentality’, taken from Kant’s Critique of Judgement, for her interactive universalism (Situating the Self, 1992) and read Arendt as a ‘reluctant modernist’ (1996). S. Benhabib, Situating the Self (1992); The Reluctant Modernism of Hannah Arendt (1996); H. Arendt, Lectures on Kant’s Political Philosophy (1982)
التوثيق: مسودة بالذكاء الاصطناعي
شيلا بنحبيب › وُلد 1950
جايسون ستانلي
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Stanley drew on Arendt’s Origins of Totalitarianism for fascist ‘unreality’, where propaganda and conspiracy erode a shared sense of fact (How Fascism Works, 2018). J. Stanley, How Fascism Works: The Politics of Us and Them (2018), “Unreality”; H. Arendt, The Origins of Totalitarianism (1951)
التوثيق: مسودة بالذكاء الاصطناعي
جايسون ستانلي › وُلد 1969
النقد
انتقده 1
آيرس ماريون يونغ
انتقده
Young took up Arendt’s distinction between guilt and political responsibility but tied responsibility to participation in unjust structures, not to membership in a polity (Responsibility for Justice, 2011). I. M. Young, Responsibility for Justice (2011), ch. 3 “Guilt versus Responsibility: A Reading and Partial Critique of Hannah Arendt”; H. Arendt, “Collective Responsibility” (1968)
التوثيق: مسودة بالذكاء الاصطناعي
آيرس ماريون يونغ › 1949–2006
ينتقد 5
أفلاطون
انتقد
Arendt held that Plato’s philosopher-ruler replaced action among equals with the model of making, beginning the tradition’s escape from politics into rule (The Human Condition, 1958, § 31). H. Arendt, The Human Condition (1958), § 31 “The Traditional Substitution of Making for Acting”; “What Is Authority?”, in Between Past and Future (1961)
التوثيق: مسودة بالذكاء الاصطناعي
أفلاطون › 428–348 ق.م
آرثر دو غوبينو
انتقد
Arendt analysed Gobineau as an aristocratic theorist of decline whose race-thinking, before racism proper, later became a weapon of racist politics (The Origins of Totalitarianism, 1951, ch. 6). H. Arendt, The Origins of Totalitarianism (1951), part II, ch. 6 “Race-Thinking before Racism”
التوثيق: مسودة بالذكاء الاصطناعي
آرثر دو غوبينو › 1816–1882
كارل ماركس
انتقد
Arendt objected that Marx blurred the distinction between labour and work and, defining man as animal laborans, lost sight of action (The Human Condition, 1958, ch. III). H. Arendt, The Human Condition (1958), ch. III “Labor”; “Karl Marx and the Tradition of Western Political Thought” (1953, publ. 2002)
التوثيق: مسودة بالذكاء الاصطناعي
كارل ماركس › 1818–1883
مارتن هايدغر تتلمذ على
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Arendt studied with Heidegger in Marburg in 1924–25, attending his lecture course on Plato’s Sophist, and then went to Jaspers in Heidelberg; their personal relationship, documented in their letters, began in Marburg. E. Young-Bruehl, Hannah Arendt: For Love of the World (1982); H. Arendt & M. Heidegger, Briefe 1925 bis 1975 (1998)
انتقد
Arendt criticised Heidegger’s Self as isolated, its being-with merely structural (‘What Is Existenz Philosophy?’, 1946), and his turn to a ‘will-not-to-will’ (The Life of the Mind, 1978). H. Arendt, “What Is Existenz Philosophy?”, Partisan Review 13 (1946); The Life of the Mind II: Willing (1978)
التوثيق: مسودة بالذكاء الاصطناعي
مارتن هايدغر › 1889–1976
فرانتس فانون
انتقد
Arendt rejected the belief, drawn from Fanon’s Wretched of the Earth, that violence creates a new humanity: violence can destroy power, never create it (On Violence, 1970). H. Arendt, On Violence (1970), with her sharpest criticism aimed at Sartre’s preface; R. J. Bernstein, “Violence”, Political Concepts 3.1 (2012)
التوثيق: مسودة بالذكاء الاصطناعي
فرانتس فانون › 1925–1961
الأعمال
- 1951أصول الشمولية
معاداة السامية والإمبريالية والشمولية.
- 1958الوضع البشري
العمل (labor) والصنع (work) والفعل (action).
- 1963ايخمان في القدس
تقرير عن تفاهة الشر.
- 1978حياة العقل
التفكير والإرادة والحكم – بعد أيخمان.
الموقف
Arendt wanted to understand what had happened in the twentieth century. In The Origins of Totalitarianism she traced how antisemitism, imperialism and the dissolution of class society culminated in a new form of rule based on terror, ideology and the destruction of human spontaneity. In The Human Condition she distinguished labour, work and action; only action – speaking and acting together among equals, in plurality – constitutes the political, and every birth (“natality”) brings the possibility of a new beginning. Her report on Eichmann coined the phrase “the banality of evil”: monstrous deeds can arise from thoughtlessness rather than demonic depth. Arendt remains a central voice of political thought, independent of every school. Her essay “Reflections on Little Rock” (1959), which opposed court-ordered school desegregation, and her portrayal of Africans in The Origins of Totalitarianism have drawn sustained criticism (Ralph Ellison, Kathryn Gines).
الحياة والسياق
Arendt was born near Hanover in 1906 and grew up in Königsberg. She studied with Heidegger and Husserl and took her doctorate under Karl Jaspers. In 1933 she fled to Paris, was interned in 1940 and escaped to New York in 1941; for years she was stateless. She taught at various American universities and reported on the Eichmann trial for The New Yorker.
أعمال رئيسة أخرى
- The Origins of Totalitarianism (1951)
- The Human Condition (1958)
- On Revolution (1963)
- Eichmann in Jerusalem (1963)
- The Life of the Mind (1978)
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