Arendt's Philosophy Research Articles

In the digital health era, collegiality as an ethical resource against healthcare professionals’ loneliness

Background: During Covid waves, the management of hospital overload, selection of patients admitted to intensive care, isolation of the general population, revealed the importance of political and economic choices, explicit or not, which involve our entire society. The current degraded functioning of the hospital system in various western countries has accentuated social tensions that are at the origin of a real existential suffering felt by all.Methodology: Our hypothesis that in the post-Covid 19 era, two mains ethical issues raised for health care professionals: the risk of healthcare professionals’ loneliness and the impact of digital technology on the medical decision-making process.Results/ Discussion: First, we discuss the loneliness according Arendt's philosophy, in which loneliness extinguishes all capacity for initiative and action and meaning losing the link with patient and other healthcare professional. Second, we explain how that digital technology is a risk for clinical intelligence and the healthcare relationship, producing a process of disappearance of the heart of care by substituting the action of a care shared with others to a form of doing that has become essentially operational.Then we argue that debate and collegiality, which means deciding together by consensus and based on reflection, is essential to prevent these risks.Conclusion: Far from being compromised using data and digital technology in health, ethics should be enriched to restore the capacity to decide in care, to be at the origin of action.

Contribution of Obedience According to Hannah Arendt Philosophy towards Terrorist Women in Indonesia

Alienation does not only contribute to male terror actors, it turns out that women as executors have played a major role in acts of terror, especially in the last five years; before and during Covid-19. For example, women as suicide bombers. This act of terror has taken away human rights. Humans who deserve the right to life, are free from fear and a sense of security. Acts of terror seemed to be something banal. Hannah Arendt's philosophy on the banality of crime and obedience has argued that the essence of terrorism is the feeling of being left out of modern life. In addition, this article has also reviewed that people at the grassroots level in Indonesia still consider the concept of obedience by putting aside critical thoughts as a virtue and also could be a threat to humanity universally. The author had used a qualitative research method with a descriptive-interpretative approach from literature review.

Heterotopia as an Environmental and Political Concept: The Case of Hannah Arendt's Philosophy

The paper offers a new model of politics adequate for the Anthropocene epoch. It uses the concept of ‘heterotopia’ to argue for the environmental potential of Arendtian political philosophy. The adopted meaning of heterotopia combines its Foucauldian (as interpreted by L. De Cauter and M. Dehaene) and medical sources. It is argued that, thus understood, the concept can be applied to the Arendtian idea of judgment. In this capacity, the concept of heterotopia is both politically foundational and environmentally relevant. It helps us maintain the idea of politics as humanely construed activity, while recognising that political actors are also natural beings, whose actions draw on and affect the non-human world.

Formação humana e o sentido da vida: quais pedagogias?

A pandemia mundial da COVID-19 que se inicia no Brasil em março de 2020, leva-nos a presenciar a finitude da vida humana de forma drástica. As desigualdades sociais se agravaram e revelam que umas/uns têm mais direito à vida do que outras e outros. Para alguns e algumas, guardar a quarentena com distanciamento social por mais de três meses provocou uma série de novos questionamentos, para além das questões pessoais da própria existência, mas, sobre o nosso futuro como espécie; as causas que nos trouxeram até esse contexto de crises, e a demanda por “Ideias para adiar o fim do mundo” (KRENAK, 2019) se tornaram ainda mais urgentes. É nesse contexto que este ensaio é pensado, dando uma chance para as inquietações que mantém a mente alerta ao mundo. Trata-se da tentativa de estabelecer intercessões entre diferentes visões que pensam a formação humana e como estas operam com o(s) sentido(s) da vida. Para tanto, mobilizo a filosofia Arendtiana a partir das categorias de natalidade e amor mundi. Opero, principalmente, com os conceitos de vida zoe e vida bios pontuados por Giorgio Agamben a partir da perspectiva Foucaltiana de biopolítica e biopoder. Por fim e, para adiar/evitar os fins, me inspiro e tento inspirar, a construção de outras Pedagogias e perspectivas formativas, de adultas/os e crianças, em diálogo com a cosmovisão indígena de Aílton Krenak (2019, 2020) e com o manifesto xamanico cosmopolítico e futurista do Davi Kopenawa (KOPENAWA; ALBERT, 2015).

The Nature of Evil in Hannah Arendt’s Philosophy

The topic of has a central place in Hannah Arendt's thinking as it lies at the core of all her trains of thought. We analyze the ,,nature of evil in Hannah Arendt's philosophy through the study of her work and of her life experience, especially when she covered the trial of Eichmann in Jerusalem where she pointed out that Eichmann represented ,,the banality of evil. Our goal in this contribution is to understand whether the philosophy of Voltaire could have influenced Arendt's conception of evil, why it arises, why it persists throughout history, and whether it can be destroyed.

A esfera da ação como espaço de aparecimento dos homens em Hannah Arendt

Este artigo tem como objetivo mostrar como a ação – e o discurso, como estando intimamente ligado à aquela –, conceito fundamental na filosofia de Hannah Arendt, se apresenta como um critério indispensável para o movimento empreendido pelos homens de saída de um lugar privado, para um espaço público, e, por conseguinte, do aparecimento no mundo humano, revelando, assim, não só os seus corpos biológicos, mas os aspectos plurais de seres únicos. Pretende-se, portanto, expor a ascensão humana de um contexto particular para o público, frente ao desvelamento do “quem”, tendo em vista as características advindas da pluralidade. Para isso, teremos em perspectiva primeira o capítulo V de “A Condição Humana”, onde Hannah Arendt apresentou de maneira mais detida os conceitos que aqui nos ocuparemos.

The Self and History: Hannah Arendt and the Perplexities of Jewish Identity

Her biography of the Berlin salonnière Rahel Varnhagen, Rahel Varnhagen: The Life of a Jewess, was Hannah Arendt's most systematic analysis of Jewish identity. Written in the 1930s, it interpreted its protagonist's Jewish identity as a function of her understanding of history. But Arendt's construal of Jewish selfhood in this way could be seen as exhibiting critical conundrums, revealed through considering her work as a whole — as an oeuvre. This holistic perspective shows that Arendt's philosophy of the human mind, which she formulated late in her life, conflicted with her earlier historical interpretation of Jewish identity in Rahel Varnhagen. This conflict confounded Arendt's analysis of Jewish selfhood in the biography. And, in general, it created a discord in her oeuvre — a crucial fracture between her philosophical thought and her historiography.

JATIDIRI MANUSIA BERDASARKAN FILSAFAT TINDAKAN HANNAH ARENDT PERSPEKTIF FILSAFAT MANUSIA: RELEVANSI DENGAN PELANGGARAN HAM TAHUN 1965-1966 DI INDONESIA

The essential problem of human rights violation is a matter of human life. The issue raises many new problems, including the trauma suffered by victims and guilty feelings experienced by perpetrators. Some cases of human rights violation, can often be resolved by the constitutional court. Other cases cannot be solved by laws and regulations that have been established. In such cases, it requires an accomplishment by using another point of view, for example, by understanding the basic structure of human person, based on Hannah Arendt's philosophy of action. This research is a qualitative research with emphasises library research in obtaining datas. Methods used in this study are: hermeneutics, and heuristics. The formal object is human person that is part of philosophy of human. Theory of human person which is categorized into three parts, namely: the personality of human, self identity of human, and the uniqueness in the sociality of human. The result of this research is an exposure of the philosophy of human action, as an ultimate activity in the vita activa. Human beings as individuals, are body and soul; soul and mind. Self identity is understood not only as the present, but also the past and the projections of the future. Human beings develop continuously in the historicity of the time, so that each individual is unique from the others. This uniqueness colors the difference in plurality of life which is expected to keep the friendship in a community. Arendt's philosophy has been successfully answered the problem for human rights violation during the under Nazi rule. Arendt's analysis of the problem for the emphasis on the human personality-conscious thinking in a situation that tends to be authoritarian. Another analysis is the human ability to forgive, promise and build friendship. It is inspire to answer the problem for human rights violation at Indonesia upon 1965-1966. Understanding based on consciousness thinking, forgiveness, promise and friendship will break the cycle of revenge, restore social memory, and ensure the creation of rights of every citizen.

Consuming the World: Hannah Arendt on Politics and the Environment

What can Hannah Arendt's writings offer to current thinking on the environment? Although there are some obvious connections between her work and current issues in environmental ethics, not very much has been written on the topic. This article argues that Arendt's philosophy is particularly fruitful for environmental thinking because she explicitly links the material and biological conditions of human existence with the political conditions of human freedom. This is articulated in the article as the requirement of both constrained consumption and unconstrained deliberation. The article elaborates these notions before concluding that Arendt's philosophy uniquely combines the existential task of self-understanding with the practical task of confronting our environmental challenges.

On the Limits of Violence

In February 1970, a twenty-eight-year-old Giorgio Agamben sends a letter to Hannah Ar endt. After introducing himself as a friend of Dominique Fourcade, with whom Agamben attended Martin Heidegger's 1966 and 1968 seminars in Provence, Agamben proceeds to express his gratitude to Arendt: her books, he writes, provided him with a decisive experience. He then indicates his intention to join with others in gap between past and future, and to work within the horizon that Arendt herself had opened up. He signs the letter, Cordially Yours, Giorgio Agamben. But these are not his final words to her. In a postscript Agamben adds: You will excuse if I take the liberty of enclosing an essay on violence which I should have been unable to wright [sic] without the guide of your books.1 A 1985 interview, Un'idea di Giorgio Agamben, in the Roman newspaper Reporter sheds some light on the essay that Agamben sent to Arendt in 1970.2 Respond ing to a question about his involvement with 1968 social movements—posed by Adriano Sofri, one of the cofounders of the extra-parliamentary leftist movement Lotta Con tinua—Agamben answers that he never really felt at ease with 1968. He was reading Arendt at the time, an author whom his friends in the movement considered a reactionary, someone absolutely not to be discussed. In fact, the essay on the limits of violence in which Agamben was coming to terms with Arendt's thought was rejected by a political review and was ultimately published in a literary journal. While an oeuvre sometimes functions as a historical detonator [detonatore storico] accelerating revolutionary mo ments, that was not the case with Arendt. Agamben concludes that such a missed appoint ment with history is one of the most humiliating experiences that time itself affords us. Here then for the first time in English is the essay in which Agamben first attempted to come to terms with Arendt's philosophy of history, the essay that he sent to Arendt and that she referred to in the German edition of On Violence? The original essay, Sui limiti della violenza, appeared in Nuovi argomenti in the winter of 1970.4

Arendt and Hegel on the tragic nature of action

Among the sources of Hannah Arendt's philosophy of action is an unexplored one: the account of agency in Hegel's Phenomenology of Spirit . Drawing on a consideration of what has been called the `dramaturgical' character of Arendt's philosophy of action, the article compares the accounts of action in Arendt's Human Condition and in the `Spirit' chapter of the Phenomenology. Both works share a similar overall structure: in each case, the account of action begins with the opening-up of previously unseen or unexpected tragic consequences within action and concludes with an exploration of what can be forgiven or reconciled in action. The Arendtian and Hegelian appropriations of tragedy and forgiveness reveal nonetheless important differences in their view of what counts as action and how its tragic elements are to be understood.

Technology and the Politics of Knowledge

Preface Acknowledgments I. Technology as Ideology 1. Subversive Rationalization: Technology, Power, and Democracy/Andrew Feenberg 2. New Science, New Nature: The Habermas-Marcuse Debate Revisited/Steven Vogel 3. On the Notion of Technology as Ideology/Robert B. Pippin II. Technology and the Moral Order 4. Citizen Virtues in a Technological Order/Langdon Winner 5. The Moral Significance of the Material Culture/Albert Borgmann III. The Question of Heidegger 6. Heidegger on Gaining a Free Relation to Technology/Hubert L. Dreyfus 7. Heidegger and the Design of Computer Systems/Terry Winograd 8. Heidegger on Technology and Democracy/Tom Rockmore IV. Media Theories: The Politics of Seeing 9. Image Technologies and Traditional Culture/Don Ihde 10. Technology and the Civil Epistemology of Drmocracy/Yaron Ezrahi V. Feminist Perspectives: Knowledge and Bodies 11. Situated Knowledges: The Science Question in Feminism and the Privilege of Partial Perspective/Donna Haraway 12. Knowledge, Bodies, and Values: Reproductive Technologies and Their Scientific Context/Helen E. Longino VI. Eccentric Positions 13. Sade, the Mechanization of the Libertine Body, and the Crisis of Reason/Marcel Henaff 14. The Archimedean Point and Eccentricity: Hannah Arendt's Philosophy of Science and Technology/Pieter Tijmes VII. The Human and the Non-Human 15. Gilbert Simondon's Plea for a Philosophy of Technology/Paul Dumouchel 16. A Door Must Either Be Open or Shut: A Little Philosophy of Techniques/Bruno Latour Contributors Index

The Archimedean point and eccentricity: Hannah Arendt's philosophy of Science and technology

In this contribution I discuss Hannah Arendt's philosophy of culture in three rounds. First I give an account of my view on Hannah Arendt's main work The Human Condition. In this frame of reference I distance myself from the importance attached to Hannah Arendt as a political philosopher and hold a warm plea for her as a philosopher of culture (I and II). Second I pay attention to her view on science and technology in their cultural meaning, expressed in the last chapter of The Human Condition. This part consists in a summary of her thoughts as I read them (III, IV, and V). After these two rounds I make some critical remarks on Hannah Arendt's interpretation of science and technology. The viewpoint of ‘eccentricity’ will be discussed as a frame of reference for her philosophy of culture (VI).

The places of the work of art in arendt's philosophy

the places of the work of art in arendt's philosophy

Politics and Truth: Arendt's Problematic

Hannah Arendt's treatment of the problematic of politics and truth manifests what she herself believed a mark of great philosophy-fundamental and flagrant contradiction. This connects closely with the flaws, tensions, contradictions, and virtues discerned in Arendt's philosophy by many critics-although this aspect of Arendt's theory has been neglected to this point. Arendt argued the problematic of politics and truth to be central to twentieth-century politics in particular and life in general. Examining her analysis of that problematic and tracing some of its implications for the strengths and weaknesses of her political theory is crucial for a thorough understanding of that theory and its importance.