Hannah Arendt considered calling her magnum opus Amor Mundi: Love of the World. Instead, she settled upon The Human Condition. What is most difficult, Arendt writes, is to love the world as it is, with all the evil and suffering in it. And yet she came to do just that. Loving the world means neither uncritical acceptance nor contemptuous rejection. Above all it means the unwavering facing up to and comprehension of that which is.
Every Sunday, The Hannah Arendt Center Amor Mundi Weekly Newsletter will offer our favorite essays and blog posts from around the web. These essays will help you comprehend the world. And learn to love it.
On the occasion of the publication of All That Is, James Salter's latest novel, the author is interviewed by Jonathan Lee. Lee notes that Salter seems to have toned down his sentences for the new book which, it turns out, was a deliberate stylistic choice. Salter elaborates: "I suppose the truth is I became a little self-conscious about people telling me how much they loved my sentences. They'd come up and say, "You know what, I've memorized lines from Light Years." At book signings you'd see them with the corners of pages turned down, particular pages they'd loved and sentences they'd underlined. It's flattering, but it seemed to me that this love of sentences was in some sense getting in the way of the book itself."
David Rieff writes in Foreign Policy about the unbelievable optimism of techno-utopianism. Rieff is biting and also thoughtful as he marshals enormous resources to show how uniform and repetitive the claims are about our coming perfection. "To me, though, what is most striking about the claims made by techno-utopians (though most, including Kurzweil and Zuckerman, reject the label) is the way assertions about the inevitability of unstoppable, exponential technological progress are combined with claims that human beings can, for the first time in history, take their fate into their own hands -- or even defy mortality itself. As Morozov remarks tartly, "Silicon Valley is guilty of many sins, but lack of ambition is not one of them.""
Nicholas Carr worries about the effect our growing use of machines has on how we think about thinking: "I think we begin to believe that thinking is always just a matter of a kind of rapid problem-solving and exchanging information in a very utilitarian conception of how we should use our mind. And what gets devalued is those kind of more contemplative, more solitary modes of thought that in the past anyway, were considered central to the experience of life, to the life of the mind certainly, and even to our social lives."
Over at Lawfare, Benjamin Wittes writes about his experience debating Jeremy Waldron about drones at the Oxford Union. Wittes summarizes the sides: "Our side interpreted the resolution as a debate over the propriety of using drones in warfare-that is, as asking whether the use of drones is ethical end effective relative to alternative weapons systems given that one has decided to employ military force. This is actually an easy question, in my opinion, since drones clearly enable more discriminating and deliberative targeting than do alternative weapon systems. Our opponents, by contrast, saw the resolution as implicating the wider question of whether the United States should be resorting to force at all in countries like Pakistan and Yemen. In other words, they saw the question not merely as one of choice of weapon but as about whether the particular weapon enables military actions the United States would not otherwise take and of which one should disapprove either on ethical grounds, as counterproductive strategically, or both."
Claire Barliant examines the book bloc, a D.I.Y defensive shield utilized during and after the Occupy Wall Street protests. Barliant finds resonances between the blocs and the declining states of both the book in general and of higher education; several of them, which had been on exhibit at Interference Archive in Gowanus, were supposed to appear at the May Day protest of Cooper Union's decision to start charging its students fees in 2014.
Buy tickets and learn more here.
The Arendt Center hosted the Hudson Valley premiere of Margarethe von Trotta's new movieHannah Arendt, which Natan Sznaider reviewed. Lyndsey Stonebridge explored the role of Shakespeare's Richard III in Arendt's thinking on thinking. And Roger Berkowitz looks at the brewing feud between the faculty and the MOOCs.