Quote of the Weeks

Time as Broken in the Middle

Arendt understands Kafka’s parable, "He," as describing what happens when we think. When we think about anything – and, Arendt is interested in thinking through political questions – the past exerts a force on our thought. But, contrary to expectation, the past is not some ‘burden’ or ‘dead weight’ placed upon the shoulders of the human person. The past is never simply dead, nor even past. It propels thought into the future and battles with it, which, again, contrary to expectation, drives the human person back into the past and seems to want to be rooted in something in the past.

What would an “Arendtian naturalism” look like?

I have always been intrigued by Arendt’s relationship to materialism and the natural sciences. On a first reading, Arendt seems to be a committed humanist, in the sense that she sees human beings as possessing a distinct set of qualities that are the basis of morality and politics. As a consequence, she is distrustful of observing human affairs through the lenses of the natural sciences, which disregard freedom and spontaneity. This quote, however, shows that things are not so simple.

In the midst of darkness

In the 1968 preface of Men in Dark Times, Hannah Arendt invites us to explore the life of some extraordinary human beings that, with their unconventional lives, shed some light when darkness prevailed in history and freedom was not in sight. Seeking the exemplary dimension of deeds and actions of these non-ordinary individuals is a practice common to politics, philosophy, historiography, or poetry, but Arendt’s unique way of doing it has a strong appeal for the reader and it still has it for us now.

What Happens When We Theorists Cease to Believe in What We Are Doing

This Arendt-Bay exchange has stayed with me throughout my intellectual career. It’s more and more the case that academics are committed to the view that intellectual activity is justified by “engagement” in the sense of helping to solve the world’s problems. They are less and less committed to the life of the mind as something that is self-justifying, as something that is humanly essential whether or not it’s successful in addressing “modern problems.” The instrumentalist view embraced by Bay has continually gained ground; the non- or anti-instrumentalist view defended by Arendt has steadily lost ground. If the implications for “this whole discipline” (philosophy and social and political theory) looked worrisome in 1972, they look positively dire in 2024.

Hannah Arendt and The Poetics of “The Pursuit of Happiness”

Clifford Brooks
“The pursuit of happiness” must be the most poetic phrase in the Constitution. Of course, the language throughout is elegant, the “felicity of pen” of Thomas Jefferson. However, his way about the pursuit of happiness grabs me by the heartstrings. No doubt this term lifted from Kant’s, “life, liberty, and property’ drew Arendt’s attention.

On the publication of the anthology “Denkräume”:
Hannah Arendt’s spaces of thinking and on ours today

Jana Marlene Mader
In “The Life of the Mind”,  Hannah Arendt argues that thinking is a rebellion against the tyranny of time and a safeguard against the terror of our own finiteness. She notes that cognition removes us from the present while pondering where the thinking ego is located:

On the Banality of Not Bearing Witness

By Samuel R. Galloway
On May 5, 2020, anonymously leaked video brought the lynching of Ahmaud Arbery in Glynn County, Georgia into the light of the public realm. It is devastating footage and I was overwhelmed when I truly comprehended what I was witnessing. As I did, I cried out of grief, shame, and anger. I looked to my husband and confessed, “I did not want to see this.” But, the fact is I did not see much, even if what I had witnessed was just enough to understand...

Woman as Witness, Beginner, Philosopher

Power, Arrest, Dispersal

By Patchen Markell
To read this line from The Human Condition in the wake of the demonstrations in Tahrir Square, or in the midst of the Occupations that have radiated from Zuccotti Park across the United States and beyond, might be invigorating: aren’t both of these events expressions of power in Arendt’s sense, instances of the unpredictable human capacity to break out of the daily mire of authoritarianism or of capitalism and, acting in concert, to begin something new?