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. 7 Hannah Arendt, “Concern with Politics in Recent European Philosophical Thought”, in Arendt, Essays in Understanding, 1930–1954, 428–47; Arendt, “Dream and Nightmare”, in ibid., 409–17; Arendt, “Europe and the Atom Bomb”, in ibid., 418–22. See, for example, Arendt, Human Condition, xiii–xiv. The file will be sent to your Kindle account.
Arendt, “French Existentialism”, 189. 72 In June 1949 Arendt wrote to Jaspers noting that if an American intellectual was “at odds with Sartre, whom he can't fit into the formulae Stalinist versus anti-Stalinist”, he would invariably declare that Sartre was “a reluctant Stalinist”. 100 Arendt, “From Hegel to Marx”, 76. 29 Arendt's change of emphasis was indicative of a background of radical appropriations of mass-society discourse. Everyday low prices and free delivery on eligible orders. In Origins Arendt stated that “organic naturalistic definitions of peoples” were an “outstanding characteristic” of German historicism. 69 Annabel Herzog has suggested that Arendt's reluctance to draw on Benjamin explicitly was due to her assessment of him as fundamentally “apolitical”. 51 This refusal was encapsulated in her claim that totalitarianism presented a “radical evil” that could not be understood through conventional moral categories.
Arendt, Hannah (New York, 1968). Emigré contemporaries such as Theodor Adorno, Max Horkheimer and Erich Fromm were making similar claims about the roots of fascism during the same period. Nutzerbericht - GalenWiley - LibraryThing. 13 Arendt, Hannah, On Violence (New York, 1970); Arendt, “Home to Roost”, in Arendt, Responsibility and Judgment, ed. 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. 68 Benjamin, “Theses on the Philosophy of History”, 263.
During the early 1950s Arendt endeavoured to develop a historical epistemology suitable to her then embryonic understanding of political action. for this article.
71 Arendt, Hannah, “From Hegel to Marx”, in Arendt, The Promise of Politics, ed. 19 Arendt, Origins, 148–9, 168, 308; Hilferding, Rudolf, Finance Capital: A Study of the Latest Phase of Capitalist Development, ed. 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). This feature is … For a detailed discussion of race and imperialism in Hegel's thought see Bernasconi, Robert, “With What Must the Philosophy of World History Begin? Few thinkers have addressed the political horrors and ethical complexities of the twentieth century with the insight and passionate intellectual integrity of Hannah Arendt.
9 For discussions of Arendt's notion of reconciliation see Berkowitz, Roger, “Bearing Logs on Our Shoulders: Reconciliation, Non-reconciliation, and the Building of a Common World”, Theory & Event, 14/1 (2011), at http://muse.jhu.edu, last accessed 21 May 2014; Berkowitz, Roger, “The Angry Jew Has Gotten His Revenge: Hannah Arendt on Revenge and Reconciliation”, Philosophical Topics, 39/2 (2011), 1–36; Lavi, Shai, “Crimes of Action, Crimes of Thought: Arendt on Reconciliation, Forgiveness, and Judgment”, in Berkowitz, Roger, Keenan, Thomas and Katz, Jeffrey, eds., Thinking in Dark Times: Hannah Arendt on Ethics and Politics (New York, 2009), 230–34; , Daniel and Maier-Katkin, Birgit, “Hannah Arendt and Martin Heidegger: Calumny and the Politics of Reconciliation”, Human Rights Quarterly, 28/1 (2006), 86–119; Schaap, Andrew, “Guilty Subjects and Political Responsibility: Arendt, Jaspers and the Resonance of the ‘German Question’ in Politics of Reconciliation”, Political Studies, 49/4 (2001), 749–66. 45 Arendt was referring to Sartre's Being and Nothingness (1943).
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