汉娜·阿伦特
在阿伦特看来，政治意味着在公共领域中平等者之间共同行动，而最大的恶往往是由已经不再思考的普通人所犯下的。
定位
极权主义、平庸之恶与积极生活（vita activa）：政治是在多元性中共同行动。
核心思想
- 平庸之恶
- 诞生性（natality）
- 积极生活（vita activa）
- 多元性
影响
受影响于 7
奥古斯丁
受其影响 ✓
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”
奥古斯丁 › 354–430
伊曼努尔·康德
受其影响 ✓
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”
伊曼努尔·康德 › 1724–1804
埃德蒙·柏克
受其影响 ✓
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)
埃德蒙·柏克 › 1729–1797
罗莎·卢森堡
受其影响
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)
依据: AI 草稿
罗莎·卢森堡 › 1871–1919
卡尔·雅斯贝尔斯 师从
师从 ✓
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)
卡尔·雅斯贝尔斯 › 1883–1969
瓦尔特·本雅明
受其影响 ✓
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)
瓦尔特·本雅明 › 1892–1940
影响了 9
尤尔根·哈贝马斯
影响了 ✓
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”
尤尔根·哈贝马斯 › 1929–2026
乔治·阿甘本
影响了 ✓
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”
乔治·阿甘本 › 1942年生
阿德里亚娜·卡瓦雷罗
影响了
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)
依据: AI 草稿
阿德里亚娜·卡瓦雷罗 › 1947年生
朱迪斯·巴特勒
影响了
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”
依据: AI 草稿
朱迪斯·巴特勒 › 1956年生
阿希尔·姆本贝
影响了 ✓
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
依据: 亦见于 Wikidata · Wikidata
阿希尔·姆本贝 › 1957年生
拉埃尔·耶吉
影响了
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)
依据: AI 草稿
拉埃尔·耶吉 › 1966年生
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马哈茂德·马姆达尼
影响了
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
依据: AI 草稿
马哈茂德·马姆达尼 › 1946年生
赛拉·本哈比卜
影响了
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)
依据: AI 草稿
赛拉·本哈比卜 › 1950年生
杰森·斯坦利
影响了
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)
依据: AI 草稿
杰森·斯坦利 › 1969年生
批评
受批评于 1
艾丽斯·玛丽昂·扬
受其批评
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)
依据: AI 草稿
艾丽斯·玛丽昂·扬 › 1949–2006
批评了 5
柏拉图
批评了
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)
依据: AI 草稿
柏拉图 › 公元前428—前348年
阿蒂尔·德·戈比诺
批评了
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”
依据: AI 草稿
阿蒂尔·德·戈比诺 › 1816–1882
卡尔·马克思
批评了
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)
依据: AI 草稿
卡尔·马克思 › 1818–1883
马丁·海德格尔 师从
师从 ✓
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)
批评了
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)
依据: AI 草稿
马丁·海德格尔 › 1889–1976
弗朗茨·法农
批评了
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)
依据: AI 草稿
弗朗茨·法农 › 1925–1961
作品
立场
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).
生平与背景
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.
其他主要作品
- The Origins of Totalitarianism (1951)
- The Human Condition (1958)
- On Revolution (1963)
- Eichmann in Jerusalem (1963)
- The Life of the Mind (1978)
出现在
- 旅程 ‘国家社会主义时期的哲学’ · 第 10 站，共 10 站
- 旅程 ‘奥斯维辛之后的思考’ · 第 3 站，共 10 站
- 争论 ‘民主、真理与极化’
- 争论 ‘开放边界还是封闭边界？移民伦理’
- 争论 ‘阿伦特与肖勒姆论《艾希曼在耶路撒冷》’
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