Dear Valued Supporters,
We live in a time marked by dangerous levels of political cynicism. And yet, there is a palpable yearning to rise above partisanship, a will to articulate and pursue public goods. We saw this in the support for whistleblowers like Edward Snowden and also in the popularity of Rand Paul's filibuster opposing the government's targeted killing of American citizens. We feel it in our disappointment at anemic voter turnout and in our disgust at the corruption of American democracy. And we witnessed it at our seventh annual conference "The Unmaking of Americans: Are There Still American Values Worth Fighting for," where speakers from Charles Murray to George Packer, from Lawrence Lessig to Kendall Thomas, came together to think about those ideals that still inspire and unite Americans to sacrifice for a common dream.
Our library feature photo this week comes courtesy of Joop Berding, a researcher at Rotterdam University of Applied Sciences. Shown in the image below is part of Berding's bookcase that is dedicated to Arendt's works.
Berding describes his personal Arendt library as follows:
Over the past few years, I have read most of Arendt’s works, mostly in English but also a number of them in German (such as the letters to Heinrich Blücher) and in Dutch. Arendt's works have been available in Dutch since the seventies. One can see a number of important works on Arendt, including the still very impressive biography by Bruehl-Young, studies by Canovan and Neiman, and others. Also, since I have a special interest in Arendt’s work on the Eichmann Trial, I have collected a number of secondary sources on the subject. Lastly, Arendt’s own interest in classical Greek philosophy has motivated me to dive into the subject as well.
The centerpiece of my collection, Arendt’s Vita Activa (The Human Condition), lays near the center of the image. The book for me is a central work in her oeuvre and is in fact one of the most beautiful and moving texts ever written.
Via the use of these volumes, I have written a number of articles about Arendt, most of them in Dutch and mainly about the impact of her political views on education. At the moment, I am preparing an edited volume about the impact of Arendt’s theories on professionalism in education, care, and welfare.
For more information about my interest in Arendt, again most of it in Dutch, please check out my website www.joopberding.nl.
Do you have images of your own personal Arendt library that you would like others to see? Send them to David Bisson, the Media Coordinator for the Hannah Arendt Center, at email@example.com, and your photos might get featured on our blog!
Tuesday, February 1, 2011: Lunchtime Talk
Participants: Laura Ephraim, a 2010-2011 Post-doctoral fellow at the HAC and a 2011-2012 Associate Fellow at the HAC. She is now an Assistant Professor of Political Science at Williams College.
In February of 2011, Laura Ephraim gave a brief Lunchtime Talk in which she presented an Arendtian critique of Ray Kurzweil’s writings on ‘the Singularity.’ Kurzweil himself spoke at Bard that winter, elaborating on his theory of the Singularity, which states in short that human technological progress has advanced, historically, on an increasing curve of complexity such that in the near future, it can be expected that the intelligence of machines will surpass the biological intelligence of the human brain. At that point, ‘Version 1.0’ of humanity—purely biological in form—will be supplanted by a humanity augmented by and in symbiosis with technology.
“As it is, the lover of inquiry must follow his beloved wherever it may lead him.”
-- Plato, Euthyphro
(Featured Image: Plato; Source: John de Nugent)
“The common element connecting art and politics is that they are both phenomena of the public world. What mediates the conflict between the artist and the man of action is the cultura animi, that is, a mind so trained and cultivated that it can be trusted to tend and take care of the world of appearances whose criterion is beauty.”
“The Crisis in Culture,” in Between Past and Future (1993 ) 218-219
The survival of culture is not assured. In her exploration of culture and crisis, Hannah Arendt distinguishes between objects that are produced for use and those that are produced as art in order to endure. Consumptive life is a part of leisure, a “necessity” of life, whereas art, as Arendt often discusses, partakes in the humanistic task of cultivating a world that doesn’t collapse all distinctions – among people, among realms of experiences, among spaces of collective encounter, and among the ways in which we see violence whether in the hands of fellow human beings or state authorities. This note about violence is not a theme in Arendt’s “The Crisis in Culture.” But it very well could be, and as I’ll assert here, it should be. This is part of our “crisis of culture,” after all, a dilemma for which art may offer some chance of cultivating a humanistic sensibility that is much needed in light of persistent violence within liberal democratic republics today.
As part of our seventh annual fall conference "The Unmaking Of Americans: Are There Still American Values Worth Fighting For?," we asked university students in the United States and abroad to answer the question, "What core American ideals can inspire Americans to sacrifice self-interest and fight for justice?"
We received a large number of submissions, all of which were thoughtful and provocative in their arguments. However, two entries in particular stood out for us.
The winners of our 2014 Thinking Challenge are Rosa Schwartzburg and Alix Tate!
Arendt had an impressive collection of Aristotle's works in her personal library. This is no surprise. After all, as Roger Berkowitz, Academic Director of the Hannah Arendt Center, wrote back in 2010, it was Aristotle who characterized humans as the only animal in possession of logos, or the ability to reason and participate in philosophical thinking. Not only that, but Aristotle also valued dramatic actions as public gestures out of which an actor's character emerges. These two ideas -- the significance of human beings' ability to think and of public action -- have since proven central to much of Hannah Arendt's philosophy.
"Questions show the mind's range, and answers its subtlety."
-- Joseph Joubert, a French essayist and moralist
(Featured Image: Joseph Joubert; Source: Aphorism4All)
“And just as you supported and carried out a policy of not wanting to share the earth with the Jewish people and the people of a number of other nations - as though you and your superiors had any right to determine who should and who should not inhabit the world - we find that no one, that is, no member of the human race, can be expected to want to share the earth with you. This is the reason, and the only reason, you must hang."
-- Hannah Arendt, Eichmann in Jerusalem
The closing paragraphs of the epilogue of Eichmann in Jerusalem reformulate Arendt’s final argument that the judges of the tribunal should have delivered if they had dared to declare the definitive reason for which they sent Eichmann to the gallows. This reason has retribution at its core: Eichmann and his kind did not want to share the world with us, and he claimed the right to decide who should and should not inhabit the earth. In that case, we decided we did not want to share the world with him.
In her personal library, Hannah Arendt had this copy of Walter Kaufmann's Nietzsche: Philosopher, Psychologist, Antichrist, a book which helped to restore Nietzsche's prominence in the study of philosophy following the events of the Second World War. As we can see in the photographs below, Arendt found two passages sufficiently interesting to note them in her reading. The first section is as follows:
Great power reveals itself in self-mastery. While a weak state may kill off all dissenters, a strong state should be able to tolerate them.
The second passage reads:
"Giving style" to one's character--a great and rare art! It is exercised by those who see all the strengths and weaknesses of their own nature and then comprehend them in an artistic plan until everything appears as art and reason.
Thursday, April 7, 2011: “Revenge and the Art of Justice”
Roger Berkowitz - Associate Professor of Political Studies and Human Rights; Academic Director, Hannah Arendt Center for Politics and the Humanities, Bard College.
Roger Berkowitz gave a talk at Haverford College in April 2011. Focusing in on the conceptual relationship between revenge and justice, Berkowitz begins his talk with the story of the Massie trial, a 1932 criminal case which drew national attention. Thomas Massie’s wife was gang-raped by five men who were released by a hung jury in a Hawaiian court. After the trial, Massie conspired with his mother-in-law to kidnap and torture one of the rapists, who died during his violent interrogation. Clarence Darrow himself traveled to Hawaii to defend Massie from the subsequent charges brought against him. Darrow, in the course of his defense, makes two claims about revenge: first, though illegal, it can be just; and second, it is sourced in our animal nature and as such is a fundamental part of human life itself.
“Many things are mechanical and should remain mechanical. But mechanical thoughts, mechanical feelings—that is what has to be studied and can and should be changed. Mechanical thinking is not worth a penny. You can think about many things mechanically, but you will get nothing from it.”
-- P. D. Ouspensky
(Featured Image: P. D. Ouspensky and his book The Fourth Way; Source: MaQuinas de Fuego)