Hannah Arendt and the Jewish Question

By Richard J. Bernstein

Hannah Arendt is more and more known as essentially the most unique social and political thinkers of the 20th century. during this very important booklet, Richard Bernstein units out to teach that a few of the most important subject matters in Arendt's considering have their origins of their disagreement with the Jewish query. via drawing close her mature paintings from this angle, we will achieve a richer and extra sophisticated take hold of of her major rules.

Bernstein discusses many of the key studies and occasions in Arendt's existence tale with a view to convey how they formed her considering. He examines her contrast among the Jewish parvenu and the pariah, and indicates how the unsleeping pariah turns into a foundation for realizing the self sustaining philosopher. Arendt's inner most insights approximately politics emerged from her reflections on statelessness, that have been in keeping with her personal studies as a stateless individual. through confronting the horrors of totalitarianism and the focus camps, Arendt constructed her personal detailed realizing of real politics - the politics required to specific our humanity and which totalitarianism sought to destroy.

Finally, Bernstein takes up Arendt's crisis with the phenomenon of the banality of evil. He follows her use of Eichmann with a view to discover how the failure to imagine and to pass judgement on is the most important for greedy this new phenomenon.

Hannah Arendt and the Jewish Question bargains a brand new interpretation of Arendt and her paintings - one that situates her in her ancient context as an engaged Jewish highbrow.

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Solution to Grafton, Draft” (1963), in Arendt records, Library of Congress. “Some Questions of ethical Philosophy” (lecture sequence from 1965, first lecture ed. Jerome Kohn, Social examine, 61/4 (Winter 1994): 739–64), in Arendt information, Library of Congress. SECONDARY WORKS Allison, Henry E. , Kant’s conception of Freedom. Cambridge: Cambridge collage Press, 1990. _____”Reflections at the Banality of (Radical) Evil: A Kantian Analysis,” Graduate school Philosophy magazine, 18/2 (Winter 1995): 141–58. Anderson-Gold, Sharon, “Kant’s Rejection of Devilishness: the bounds of Human Volition,” Idealistic stories, 14 (1989): 35–48.

24 Arendt makes use of the next citation from Heidegger as an epigraph for The lifetime of the brain: considering doesn't convey wisdom as do the sciences. pondering doesn't produce usable functional knowledge. considering doesn't remedy the riddles of the universe. considering doesn't endow us without delay with the ability to behave. 25 “Personal accountability lower than Dictatorship,” 205. 26 Robert Bernasconi detects an identical rigidity in Arendt, in that she by no means fairly justifies her declare that considering has an ethical side-effect, or derivative.

While she fled Germany in 1933, after having been arrested and interrogated because of a few library paintings she was once doing for her Zionist acquaintances approximately German anti-Semitism, she deserted her biography of Rahel and her educational objectives. thirteen Reflecting in this interval of her existence, she wrote: “I learned what I then expressed again and again within the sentence: If one is attacked as a Jew, one needs to guard oneself as a Jew. no longer as a German, now not as a world-citizen, now not as an upholder of the Rights of guy” (EU, 11–12).

Allow us to step again and – once more – think of Arendt’s appropriation of the metaphor of crystallization. Arendt was once looking now not for factors or origins of totalitarianism, yet quite for these subterranean developments and components that erupted and crystallized contingently into the unheard of phenomenon of totalitarianism. Seyla Benhabib notes that Arendt, like Walter Benjamin, wishes “to holiday the chain of narrative continuity, to shatter chronology because the traditional constitution of narrative, to emphasize fragmentariness, ancient useless ends, mess ups and ruptures.

JP, 79–80) The guns of the schlemihl and the suspect are wit, humor, ingenuity, insouciance. those are the guns in which those exemplars of the pariah search to thwart and neutralize a adversarial global. either varieties replicate the situation of the Jews as pariah humans; either mock the area of parvenus and the society to which they search to be assimilated: therefore either have power political value, even supposing there also are changes among the suspect and the schlemihl. primarily, the impudence of Chaplin’s suspect is of an analogous type as charms us a lot in Heine’s schlemihl; yet not is it carefree and unperturbed, now not the divine effrontery of the poet who consorts with heavenly issues and will for this reason find the money for to thumb noses at earthly society.

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