हाना आरंट
आरंट के अनुसार, राजनीति का अर्थ है सार्वजनिक क्षेत्र में बराबरी के लोगों के बीच मिलकर कर्म करना, और सबसे बुरी बुराई प्रायः साधारण लोग करते हैं जिन्होंने सोचना छोड़ दिया है।
पृष्ठभूमि
अधिनायकवाद, बुराई की साधारणता और सक्रिय जीवन (vita activa): राजनीति बहुलता में साथ मिलकर कर्म करने के रूप में।
मुख्य विचार
- बुराई की साधारणता
- जन्मशीलता (natality)
- सक्रिय जीवन
- बहुलता
गुरु: कार्ल यास्पर्स, मार्टिन हाइडेगर
प्रभाव
जिनसे प्रभावित 7
अरस्तू
ऑगस्टीन
जिनसे प्रभावित ✓
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”
ऑगस्टीन › 354–430
इमानुएल कांट
जिनसे प्रभावित ✓
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”
इमानुएल कांट › 1724–1804
एडमण्ड बर्क
जिनसे प्रभावित ✓
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)
एडमण्ड बर्क › 1729–1797
रोज़ा लुक्सेम्बुर्ग
जिनसे प्रभावित
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)
साक्ष्य: AI मसौदा
रोज़ा लुक्सेम्बुर्ग › 1871–1919
कार्ल यास्पर्स जिनसे पढ़ा
जिनसे पढ़ा ✓
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)
कार्ल यास्पर्स › 1883–1969
वाल्टर बेन्यामीन
जिनसे प्रभावित ✓
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)
वाल्टर बेन्यामीन › 1892–1940
जिन्हें प्रभावित किया 9
युर्गन हाबरमास
जिन्हें प्रभावित किया ✓
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”
युर्गन हाबरमास › 1929–2026
जोरजो आगाम्बेन
जिन्हें प्रभावित किया ✓
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”
जोरजो आगाम्बेन › जन्म 1942
आद्रियाना कावारेरो
जिन्हें प्रभावित किया
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)
साक्ष्य: AI मसौदा
आद्रियाना कावारेरो › जन्म 1947
जूडिथ बट्लर
जिन्हें प्रभावित किया
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”
साक्ष्य: AI मसौदा
जूडिथ बट्लर › जन्म 1956
अशील म्बेम्बे
जिन्हें प्रभावित किया ✓
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
साक्ष्य: Wikidata में भी · Wikidata
अशील म्बेम्बे › जन्म 1957
राहेल येगी
जिन्हें प्रभावित किया
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)
साक्ष्य: AI मसौदा
राहेल येगी › जन्म 1966
सभी दिखाएँ (9)कम दिखाएँ
महमूद ममदानी
जिन्हें प्रभावित किया
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
साक्ष्य: AI मसौदा
महमूद ममदानी › जन्म 1946
सेला बेनहबीब
जिन्हें प्रभावित किया
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)
साक्ष्य: AI मसौदा
सेला बेनहबीब › जन्म 1950
जेसन स्टैनली
जिन्हें प्रभावित किया
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)
साक्ष्य: AI मसौदा
जेसन स्टैनली › जन्म 1969
आलोचना
जिनके द्वारा आलोचित 1
आइरिस मैरियन यंग
जिनके द्वारा आलोचित
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)
साक्ष्य: AI मसौदा
आइरिस मैरियन यंग › 1949–2006
जिनकी आलोचना की 5
प्लेटो
जिनकी आलोचना की
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)
साक्ष्य: AI मसौदा
प्लेटो › 428–348 ईसा पूर्व
आर्थर द गोबिनो
जिनकी आलोचना की
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”
साक्ष्य: AI मसौदा
आर्थर द गोबिनो › 1816–1882
कार्ल मार्क्स
जिनकी आलोचना की
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)
साक्ष्य: AI मसौदा
कार्ल मार्क्स › 1818–1883
मार्टिन हाइडेगर जिनसे पढ़ा
जिनसे पढ़ा ✓
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)
जिनकी आलोचना की
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)
साक्ष्य: AI मसौदा
मार्टिन हाइडेगर › 1889–1976
फ़्रांट्ज़ फ़ानों
जिनकी आलोचना की
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)
साक्ष्य: AI मसौदा
फ़्रांट्ज़ फ़ानों › 1925–1961
कृतियाँ
यहूदी-विरोध, साम्राज्यवाद, अधिनायकवाद।
- 1958मानवीय स्थिति
श्रम, कार्य, कर्म।
बुराई की साधारणता पर एक रिपोर्ट।
- 1978मन का जीवन
चिंतन, संकल्प, निर्णय – आइखमान के बाद।
मत
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).
जीवन और संदर्भ
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.
अन्य प्रमुख कृतियाँ
- 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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