Hannah Arendt Center for Politics and Humanities
13Oct/140

Amor Mundi 10/12/14

Arendtamormundi

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.

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Whoispatrickmodiano?

Patrick ModianoThe Nobel Prize in Literature was awarded this week to French novelist Patrick Modiano, whose work is more or less unavailable in English. Alexandra Schwartz offers an introduction: "[Modiano's first novel] La Place de l'Étoile appeared at a moment when the core tenet of French postwar identity-'the myth of France as a nation of resisters,' as the French writer Clémence Boulouque put it to me when I called her to discuss Modiano's win-was beginning to crumble. (The book was published in May, 1968, the same month that the famous student protests in Paris began; General de Gaulle, the President of the Republic and the living symbol of French heroism during the war, fled to a military base in Germany to wait it all out.) Modiano knew the soiled truth firsthand. His father had refused to wear the star and did not turn himself in when Paris's Jews were rounded up for deportation to concentration camps; he spent the war doing business on the black market and hanging around with the Gestapo stationed on the Rue Lauriston. Boulouque, who is currently a post-doctoral fellow in Jewish Studies at the University of Pennsylvania, told me that in his three dozen or so novels Modiano has returned again and again to the same themes: the pull of the past, the threat of disappearance, the blurring of moral boundaries, 'the dark side of the soul.' Modiano, she told me, believes that 'the novelist has an ethical duty to record the traces of the people who have vanished, the people who were made to disappear.' It will not have escaped the attention of the Nobel committee that Modiano's win comes at a time when anti-Semitism in France is on the rise, as is the rate of French Jews' emigration to Israel. The fear that French Jews are not safe in their own land, that French Jewish culture may vanish, is once again palpable, and real."

War Without Imagination

The ValleyBrian Castner asks why with so much fiction and poetry coming from veterans of the war in Iraq, almost no fiction has emerged from the war in Afghanistan. His best answer: "Afghanistan was always a Task Force war. It began with CIA officers and special forces soldiers on horseback, 'Just a couple guys dressed up like Afghans giving the middle finger to the camera,' according to Maurer. Eventually larger units arrived, but still Rangers and paratroopers and the air assets to support them. That culture survived as the war grew: every aspect of the mission was executed by a Task Force with a name like Odin and Paladin or, for the more secret elite units, a numerical designation alone. Regional commands were given greater autonomy, special forces teams blanketed the country and had freedom to operate, and small outposts were left to survive on their own. Contrast this experience with Iraq, a centrally controlled war where every armor division and artillery regiment took a turn; in military-speak, Big Army was in charge. 'Iraq was televised,' Maurer says. 'It was a big invasion, it was a lot of guys, and it was a combined arms wet dream. They got a chance to use all the stuff.' The long occupation of Iraq then required many average soldiers, many cogs of the war machine, to patrol streets, sweep highways, and simply be in the neighborhoods, on the forward operating bases (FOBs), in country. To use a term from military doctrine, Iraq became a war of mass. 'I think special operations is the overarching narrative of the Afghan War,' says Maurer, 'and those guys love their jobs. To get to that level, it isn't a part-time job, it is your life, it's how you define yourself. So it makes sense they want to do memoirs to recount their stories. I don't see a lot of those guys sitting quietly at the firebase with an existential crisis, some sort of deep journaling. Meanwhile, you go to any platoon in the major conventional units, and you have a cross section of the country.' 'Who's even drawn to write novels?' Molin asks me, not entirely rhetorically. Not only did the average soldier in Iraq and Afghanistan have vastly different experiences, they had different backgrounds, skill sets, and relationship with their chosen occupation. 'If you think of a young guy in an unconventional unit, a SEAL team or special forces, out at a fire base, they have a vote,' says Maurer. 'Even the newest guy on the team, they are going to look at him for his specialty, they will ask his input on certain parts of a mission. An 18-year-old assistant machine gunner in the infantry, you're not being asked to do anything other than pick up your machine gun and walk.'"

Big Positivism

big dataNathan Jurgenson suggests that Big Data is the new positivism, but with a perverse twist: "The positivist fiction has always relied on unequal access: science could sell itself as morally and politically disinterested for so long because the requisite skills were so unevenly distributed. As scientific practice is increasingly conducted from different cultural standpoints, the inherited political biases of previous science become more obvious. As access to education and advanced research methodologies became more widespread, they could no longer support the positivist myth. The cultural ideology of Big Data attempts to reverse this by shifting authority away from (slightly more) democratized research expertise toward unequal access to proprietary, gated data. (Molly Osberg points out in her review of Dataclysm for the Verge how Rudder explains in the notes how he gathered most of his information through personal interactions with other tech company executives.) When data is said to be so good that it tells its own truths and researchers downplay their own methodological skills, that should be understood as an effort to make access to that data more valuable, more rarefied. And the same people positioning this data as so valuable and authoritative are typically the ones who own it and routinely sell access to it."

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Magical Mystery Tour

literary tourIn an interview about the creation and teaching of a class on Landscape Artists at the Iowa Writer's Workshop. Karen Russell talks revisiting the much-read: "In class, we take a sort of field trip of the mind together, and it's fun to see some of the places we've all been to before with fresh eyes-Nathaniel Hawthorne territory, Faulkner's county, Shirley Jackson's terrifying 'Lottery' village. The spots on the literary tram tour. I assumed Hemingway was on that itinerary, so I handed out the story without his name, but half the class wasn't familiar with it. It reads totally differently if you remove it from the context of Hemingway's Nick Adams stories and the war, so it became an accidental experiment to learn how much context informs your experience of a place in story. The students still loved it, but what they loved about it seemed more experiential-the animal happiness of being safe in a tent, for instance."

Not Always Right

Eula BissEula Biss compares the crisis in education to the crisis in health care. At the root of it all, she says, is a consumer mentality: "Yes, we may be consumers, of health care as well as many other things, but that doesn't mean that it always serves us best to think like consumers. Health care is one of those areas, like art-making or community-building or education, where the consumerist approach of trying to get as much as you can for as little as possible can be counterproductive. As a teacher, I've had ample opportunity to observe what consumerism does to education. Students who approach their education as consumers may be passive, may want a product not a process, and may expect learning to feel like entertainment. Learning tends to hurt more than entertainment, and the inevitable disappointment felt by the consumerist learner is often interpreted as a defect in the product. The loss there is twofold-the learner loses the opportunity to learn, but also loses the awareness that she is responsible for that loss. This is not to say that we shouldn't be looking hard at the high cost of education, and the low returns some students get for that cost. We should absolutely interrogate the economy of education and its corruptions, just as we should interrogate the economy of health care and its corruptions. But we aren't served any better, within these troubled systems, by failing to understand our personal role and responsibilities."

Do Words Limit Art

SpiegelmanSuddenly comics are everywhere. Best sellers are reissued in graphic editions and graphic books are best sellers. For the under 15 set, graphic novels are now a mainstay. Asked whether "Words Limit Art?" Art Spiegelman offers a theory about why comics have had trouble gaining cultural footing: "I would say that as words rose in our cultural firmament, pictures got smashed down to make room for them. And ever since, pictures have been more suspect. We're living in this Protestant country that doesn't respect imagery the same way it respects the word. And all of a sudden something like comics comes along that mixes the two together, and it's viewed as contraband. We're getting into a place where we're barraged with words and images all the time, and we have to get rid of our prejudices against one or the other, and this (tour) is like a controlled science experiment where you've got the pictures without the language."

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Featured Events

dorst_ehlerReading: Tankred Dorst and Ursula Ehler

Two of Germany's most distinguished contemporary playwrights read from Discovery of America and other works.

Thursday, October 16, 2014

Olin Room 102, 7:30 pm


One Day University Film School Presents: "Robot and Frank" and a Discussion with Roger Berkowitz

Robot and Frank explores the depths of friendship and even love between a robot and a man. Though the film is a comedy, the underlying questions it raises are both timely and serious. What is friendship? Can a machine love? More importantly, what happens when humans fall in love with machines?

Sunday, October 19, 2014

Manhattan Movement and Arts Center, 2:00 pm - 5:00 pm


From the Arendt Center Blog

This week on the Blog, Ian Storey invokes two pieces by E. B. White to speculate about the United States' fear for the world it must confront today in the Quote of the Week. And Plato provides this week's Thoughts on Thinking.

conference_14On Thursday and Friday, we held our seventh annual fall conference "The Unmaking of Americans: Are There Still American Ideals Worth Fighting For?" It was a busy two days full of talks and discussions, made all the more stimulating by audience members' insightful comments and questions. We hope you were able to make it, and if not, hopefully you were able to watch the conference using our live webcast.

We at the Hannah Arendt Center pride ourselves on our ability to host engaging, thought-provoking events for the Bard community and the greater public at large. We look forward to continuing this tradition well into the future.

Thank you for supporting the Hannah Arendt Center and for helping to make this past week's conference our best conference yet!

13Oct/140

Arendt on Humanity’s Cosmic Awareness

cars_aerial_view

(Featured Image: An aerial view of a jumble of cars, Source: Slickzine)

“If, in concluding, we return once more to the discovery of the Archimedean point and apply it, as Kafka warned us not to do, to man himself and to what he is doing on this earth, it at once becomes manifest that all of his activities, watched from a sufficiently removed vantage point in the universe, would appear not as activities of any kind but as processes, so that, as a scientist recently put it, modern motorization would appear like a process of biological mutation in which human bodies gradually begin to be covered by shells of steel.”

--Hannah Arendt, The Human Condition, 322-3.

In the preface to The Human Condition, Hannah Arendt not only starts provocatively with the point of view of an “earth born object made by man,” but describes this object, the recently launched Sputnik satellite, as the realization of the dream of science fiction literature that illuminates “mass sentiments and mass desires”. In this passage quoted above from the very last section of the book, Arendt returns to space and for a moment herself sounds like a science fiction writer, inviting the reader to look with her from a number of challenging perspectives.

8Oct/140

Plato on Thinking

plato

“For this feeling of wonder shows that you are a philosopher, since wonder is the only beginning of philosophy.”

-- Plato, Theaetetus

7Oct/141

The Webcast Link for Our 2014 Fall Conference Is Now Live!

conference

The Hannah Arendt Center's seventh annual fall conference "The Unmaking of Americans: Are There Still American Values Worth Fighting For?" is upon us. The conference will run from 10:00 am to 6:00 pm on both Thursday and Friday, October 9-10 in Olin Hall at Bard College!

6Oct/140

Amor Mundi 10/5/14

Arendtamormundi

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.

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We Have Nothing To...

marilynne_robinsonIn a brilliant profile of Marilynne Robinson, whose new book Lila will be out this month, Wyatt Mason (a Senior Fellow at the Arendt Center) notes that Robinson thinks that fear dominates our contemporary condition; fear, she says, is the root of a cultural cynicism: "I hate to say it, but I think a default posture of human beings is fear." Robinson comes to speak about fear in answer to Mason's question: "What do you think people should be talking about more?" Her answer: "'One of the things that bothers me,' she began, with feeling, 'is that there are prohibitions of an unarticulated kind that are culturally felt that prevent people from actually saying what they think.' From there, she raised her well-documented relationship to faith; said that students at Iowa from faith-based backgrounds seek her out; sketched the inhibition these students nonetheless feel in describing the sacred ('If you're Jewish or Catholic, you can make all the jokes about your mother or the nun, but in terms of saying on one's deathbed, "What will it mean to me that this is how I would have described myself, how does the cosmos feel as it nestles in my particular breast?" they are completely inarticulate about that'); addressed that inhibition and suggested its root ('It's as if when you describe something good, you are being deceived or are being deceptive'); offered Flannery O'Connor as an example of a religious writer who fails to describe goodness ('Her prose is beautiful, her imagination appalls me'); evoked the nature of O'Connor's failure ('There's a lot of writing about religion with a cold eye, but virtually none with a loving heart'); complained about the widespread ignorance of religion in American life; told the story of Oseola McCarty, a laundress who bequeathed most of her life savings to the University of Southern Mississippi ('[An] interviewer was talking about how McCarty took down this Bible and First Corinthians fell out of it, it had been so read. And you think, Here is this woman that, by many standards, might have been considered marginally literate, that by another standard would have been considered to be a major expert on the meaning of First Corinthians!'); suggested that McCarty's understanding of First Corinthians - in which Paul lays out the kind of communitarian behaviors upon which Christian decency might depend - reveals what it means to read a text well ('It makes you think that comprehension has an ethical content'); jumped to some reading she has been doing that has an explicit ethical content - essays by John Wycliffe, who played a crucial role in the first English translations of the Bible ('Wycliffe says that if you do not object strenuously to a superior's bad behavior, you are as bad, as guilty as he is of what happens'); and rehearsed the radical activist tradition of translating the Bible, how rendering it into English was a courageous act, a risky resistance of royal authority. ... And it was here that Robinson brought up fear: How it has come to keep us at bay from our best selves, the selves that could and should 'do something.' In her case, that 'something' has been writing. For Robinson, writing is not a craft; it is 'testimony,' a bearing witness: an act that demands much of its maker, not least of which is the courage to reveal what one loves."

Same Spot, Different Day

hereSteven Heller considers cartoonist Richard McGuire's newly updated project Here, a comic set in one room over the course of many centuries: "Here is, furthermore, a meditation on 'impermanence,' which is what makes it emotionally compelling yet unsettling-as though every moment in time is preserved in some random playback mode. Structurally, everything and everyone has what McGuire calls a 'walk-on part' as the mysterious scenes go flowing by. 'If you stop to think about this, the "now" becomes heightened,' he says. 'We are so rarely "in the moment," we spend most of our time thinking of the past or worrying about the future. The "now" is the only thing that really exists. The book starts with the question, "Why did I come in here again?" Which is what I was asking myself when I started this project. It took me a long time to figure out how exactly to make this book. The book ends with a moment of recognition of the "now." The person finds the book they are looking for. Which is also my answer, I came back to this idea to make it into a book.'"

Why Acadamese?

academic_writingSteven Pinker suggests that, although there are lots of reasons why academics write so poorly, most it is because they are not encouraged to write well: "Fog comes easily to writers; it's the clarity that requires practice. The naïve realism and breezy conversation in classic style are deceptive, an artifice constructed through effort and skill. Exorcising the curse of knowledge is no easier. It requires more than just honing one's empathy for the generic reader. Since our powers of telepathy are limited, it also requires showing a draft to a sample of real readers and seeing if they can follow it, together with showing it to yourself after enough time has passed that it's no longer familiar and putting it through another draft (or two or three or four). And there is the toolbox of writerly tricks that have to be acquired one by one: a repertoire of handy idioms and tropes, the deft use of coherence connectors such as nonetheless and moreover, an ability to fix convoluted syntax and confusing garden paths, and much else. You don't have to swallow the rational-actor model of human behavior to see that professionals may not bother with this costly self-improvement if their profession doesn't reward it. And by and large, academe does not. Few graduate programs teach writing. Few academic journals stipulate clarity among their criteria for acceptance, and few reviewers and editors enforce it. While no academic would confess to shoddy methodology or slapdash reading, many are blasé about their incompetence at writing. Enough already. Our indifference to how we share the fruits of our intellectual labors is a betrayal of our calling to enhance the spread of knowledge. In writing badly, we are wasting each other's time, sowing confusion and error, and turning our profession into a laughingstock."

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Weaponising Religion

samsonWriting about former nun Karen Armstrong's new book Fields of Blood: Religion of History and Violence, Ferdinand Mound troubles the commonly understood relationship between the two: "Armstrong argues persuasively that it is under the cumulative pressure of invasion by outsiders and internal oppression that secular grievance morphs into jihad. To use an apt but unlovely term, invented I think by Dr. Henry Kissinger, religion is 'weaponised' - how Dr. Strangelove would adore the word. After years of Israeli blockade and creeping land grabs, Yasser Arafat's entirely secular Palestine Liberation Organisation has segued into the Islamic Resistance Movement, or Hamas. Israel herself, founded as a secular haven in the teeth of the rabbis, has become a holy land after half a century of Arab encirclement. Now young men all over the Middle East, many of them originally secular and ignorant of Islam, as were the majority of the 9/11 bombers, are being hyped up by selective quotation of holy writ to commit crimes as unspeakable as, well, Samson's. Religion makes its comeback into politics in this hideous perverted form for much the same reason as it emerged in the first place - as an anguished reaction against a heartless world. Westerners lament that Islam never had a Reformation. Muslims may retort that if we had not trampled all over them, they wouldn't have needed one."

Arendt's Kantianism

eichmannSeyla Benhabib has an excellent account of the poverty of those American critics who take to the media to denounce Hannah Arendt every time a new opportunity emerges. In doing so, she provides an excellent account of Arendt's use of Kant in her understanding of Adolf Eichmann: "Commenting on Eichmann's claim that he was 'neither a murderer nor a mass murderer,' Stangneth writes that his 'inner morality is not an idea of justice, a universal moral category, or even a kind of introspection.... Eichmann was not demanding a common human law, which could also apply to him, because he, too, was human. He was actually demanding recognition for a National Socialist dogma, according to which each people (Volk) has a right to defend itself by any means necessary, the German people most of all.' Stangneth explains that for Eichmann 'Conscience was simply the "morality of the Fatherland that dwells within" a person, which Eichmann also termed "the voice of the blood."' This recalls the famous exchange during Eichmann's trial in Jerusalem between Judge Yitzhak Raveh and the defendant about Kant's moral philosophy, which Arendt cites in 'Eichmann in Jerusalem.' She quotes Eichmann saying, 'I meant by my remark about Kant that the principle of my will must always be such that it can become the principle of general laws.' But Arendt notes that Eichmann's meaning perverts Kant's Categorical Imperative: Whereas 'In Kant's philosophy the source, that source was practical reason, in Eichmann's household use of him, it was the will of the Führer.' So when Arendt uses the phrase 'the inability to think' to characterize Eichmann's reduction of conscience to a 'voice of blood' and of the categorical imperative to the command of the Führer, she is taking as given the Kantian terminology, in which 'to think' means to think for oneself and to think consistently, but also from the standpoint of everyone else. The Categorical Imperative in one of its formulations says, 'Act in such a way that the principle of your actions can be a universal law for all.' Eichmann neither thought for himself nor from a universal standpoint in any Kantian sense, and Arendt returned to the relationship between thinking and moral action in several of her essays after 'Eichmann in Jerusalem.'"

 The Secular Diamond

baseball_diamondIn an interview at the end of the regular season, baseball fan George Will takes on the idea that baseball is somehow religious: "Part of the beauty of baseball, and sport generally, is that it doesn't mean a damn thing. It's valued for itself. Now, it can be the pursuit of excellence. It is competition tamed and made civil by rules. It is aggression channeled in a wholesome direction. These are all virtues. They tiptoe up to the point and stop well short of giving baseball meaning. It's a game. It's a very pretty, demanding, and dangerous game. I do think that baseball satisfies a longing in people, particularly urban people. There is a vestigial tribal impulse in all of us. For instance, when you get on the L and the cars begin to fill up with people wearing their Cub blue and you're all going to the same place for the same reason, for about three hours a little community exists. It disperses after three hours, but it will come back tomorrow. Daniel Patrick Moynihan talked about what he called the 'liberal expectancy.' He said that with the coming of modernity the two drivers of history, religion and ethnicity, would lose their saliency. Sport caters to this and entertains this desire for group identification. But there's nothing transcendent about baseball."

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Featured Events

milgramHuman Rights Course, Studies in Obedience, hosts Dr. David Mantell

As a Fellow at Max-Planck Institute of Psychiatry, in Munich, Mr. Mantell replicated the Milgram experiment.

Monday, October 6, 2014

The Hannah Arendt Center, 3:00 pm


congressBard College Public Debate

Resolved: "Individualism is an American value worth fighting for."

Tuesday, October 7th, 2014

Campus Center Multipurpose Room, 7:00 pm - 9:00 pm


conference_14THIS WEEK - 2014 FALL CONFERENCE

October 9-10

The Hannah Arendt Center's annual fall conference, The Unmaking of Americans: Are There Still American Values Worth Fighting For?, will be held this week on Thursday and Friday, October 9-10!

Registration closes Monday, 10/6! You can register here before it's too late!

Want to know more about the schedule of the conference? Please click for details here!

Learn more about the conference here.

Just in case you are unable to make it to our conference, you can watch a live webcast of all the lectures and panel discussions here.


dorst_ehlerReading: Tankred Dorst and Ursula Ehler

Two of Germany's most distinguished contemporary playwrights read from Discovery of America and other works.

Thursday, October 16, 2014

Olin Room 102, 7:30 pm


One Day University Film School Presents: "Robot and Frank" and a Discussion with Roger Berkowitz

Robot and Frank explores the depths of friendship and even love between a robot and a man. Though the film is a comedy, the underlying questions it raises are both timely and serious. What is friendship? Can a machine love? More importantly, what happens when humans fall in love with machines?

Sunday, October 19, 2014

Manhattan Movement and Arts Center, 2:00 pm - 5:00 pm


From the Arendt Center Blog

This week on the Blog, Kazue Koishikawa discusses Arendt's conception of the self and how our thoughts, our bodies, our speech, and our love shape our existence as communal beings in the Quote of the Week. Portuguese poet and philosopher Fernando Pessoa provides this week's Thoughts on Thinking. We look back to a 2012 lecture delivered by Michael McCarthy analyzing Arendt's critique of "the world alienation of modernity" in our Video Archives. In our Library feature, we appreciate Arendt's collection of Lichtenberg's works. And Roger Berkowitz reflects on the decline of and how we might reinvigorate America's exceptionalism in the Weekend Read.

6Oct/140

Destiny and Democracy

portrait_of_america

(Featured Image: Norman Rockewell's "Portrait of America," Source - Brenna Eaton)

“Democracy is a request from a War Board, in the middle of a morning in the middle of a war, wanting to know what democracy is.”

– E. B. White

Before becoming the author of a few famously heart-warming children’s novels, E. B. White was the author of one of the most chilling pages of non-fiction in the English language. Written on Aug. 27, 1939, it describes an entire nation’s “long vigil at the radio”, a world twitching “nervously from the likelihood of war at 86 on the dial to the possibility of peace at 100”. In the face of a monstrosity that everyone knew was coming but had not yet begun, time had been suspended, the world having shrunk to the size of a radio “box [everyone] live[d] in”. “Hour after hour”, White writes, “we experience the debilitating sensation of knowing everything in the world except what we want to know – as a child who listens endlessly to an adult conversation but cannot get the gist, the one word or phrase that would make all clear.” It was published on Sept. 2--the day after the German invasion of Poland began.

4Oct/140

The Unmaking of Americans: Are There Still American Ideals Worth Fighting For?

american_flag

(Featured Image - The American Flag, Source: The Sleuth Journal)

Parts of this post have appeared before; it is rewritten and presented in preparation for this week’s Hannah Arendt Center Conference “The Unmaking of Americans: Are There Still American Ideals Worth Fighting For?

On Thursday and Friday of this week, “The Unmaking of Americans: Are There Still American Ideals Worth Fighting For?” will gather leading public intellectuals, lawyers, students, professors, writers, politicians, business people, philosophers, and citizens to think together about what American ideas, if any, can inspire Americans to sacrifice and struggle for the common good.

3Oct/141

A Love for Lichtenberg

ArendtLibrary

Arendt, together with a number of other German writers and philosophers including Goethe, Nietzsche, and Wittgenstein, admired the work of Georg Christoph Lichtenberg. Here is a collection of Lichtenberg's works entitled Vermischte Schriften, which translates loosely to "Miscellany".

lichtenberg

2Oct/140

Video Archives – The Anti-Political Prejudices of Modernity: A Civil Humanist Critique (2012)

alienation

(Featured Image - "Double Alienation", by Cornelia Mittendorfer)

Tuesday, November 13, 2012: “The Anti-Political Prejudices of Modernity: A Civil Humanist Critique”

Participants: Michael McCarthy, a retired professor of philosophy at Vassar College

In 2012, Professor McCarthy delivered a lecture adapted from his paper “The Anti-Political Prejudices of Modernity: A Civil Humanist Critique” at Bard. An Arendtian scholar who had taught courses on political thought for decades, McCarthy provides his audience with an excellent analysis of Arendt’s ideas translated to a macro scale, focusing on her opus in its entirety rather than restricting himself to any single text.

1Oct/141

Fernando Pessoa on Thinking

fernando_pessoa

“Life is an experimental journey undertaken involuntarily. It is a journey of the spirit through the material world and, since it is the spirit that travels, it is the spirit that is experienced. That is why there exist contemplative souls who have lived more intensely, more widely, more tumultuously than others who have lived their lives purely externally.”

-- Fernando Pessoa

 

29Sep/140

Amor Mundi 9/28/14

Arendtamormundi

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.

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A Vacuum Floating on Air

carmen_segarraIf you want an example of why distrust of American institutions is at epidemic proportions, listen to the investigative report of the New York Federal Reserve based on secret tapes made by one of their Senior Bank Examiners, Carmen Segarra. Segarra, a lawyer with impeccable credentials, was hired by the Federal Reserve after the financial crisis as part of an effort to bring in new personnel who were more willing to stand up to the banks they were charged with regulating. Segarra's story is told jointly in a hour-long radio show by Ira Glass on "This American Life" and in an investigative article by ProPublica's Jake Bernstein. Here is one exchange between Bernstein, Segarra, and David Beim, author of a once secret report commissioned by the Federal Reserve to study why the Fed had failed to adequately regulate banks in the lead up to the 2008 financial crisis.

David Beim: So I could just read the fear of speaking up list of quotations. And it goes like this: "Don't want to be too far outside from where management is thinking. The organization does not encourage thinking outside the box. After you get shot down a couple of times, you tend not to go there anymore. Until I know what my boss thinks, I don't want to tell you."  

Jake Bernstein: According to Beim's report, this culture of fear paralyzed the Fed in the years leading up to the financial crisis and prevented it from taking action. It's not that the Fed regulators didn't notice the problems accumulating in the financial system that eventually brought it down.  

David Beim: They were aware of those problems coming. There were lengthy presentations on subjects like that within the organization. It's just that none of those meetings ever ended with anyone saying, "and therefore let's take the following steps right now."  

Carmen Segarra: I mean they're meetings without a clear agenda, they're meetings without clear objectives. 

Jake Bernstein: Carmen was used to the private sector, where she says meetings ended with specific action items. People knew what they were supposed to do.  

Carmen Segarra: None of that happens at the Fed. It's like the information is discussed, and then it just ends up in like a vacuum floating on air, not acted upon. And the mere act of having this meeting, for them, is almost like akin to having done something about it.  

You can read more about Segarra and also about George Packer in this week's Weekend Read.

The Undignified Nudge

sunsteinJeremy Waldron in the NY Review of Books raises important questions about the "libertarian paternalism" of nudging as social policy. Nudging is the idea that government encourages healthy or rational behavior not by commanding it but by changing default choices. Instead of banning large sugary drinks, for example, the government could require that restaurants serve diet soda in medium cups unless the customer expressly asks for a large sugary drink. Customers remain free to fill themselves with sugar, but, nudged by the default choice, more customers will consume less. Waldron admits such nudging helps many live healthier. But he worries: "I am afraid there is very little awareness in these books about the problem of trust. Every day we are bombarded with offers whose choice architecture is manipulated, not necessarily in our favor. The latest deal from the phone company is designed to bamboozle us, and we may well want such blandishments regulated. But it is not clear whether the regulators themselves are trustworthy. Governments don't just make mistakes; they sometimes set out deliberately to mislead us. The mendacity of elected officials is legendary, and claims on our trust and credulity have often been squandered. It is against this background that we have to consider how nudging might be abused. There are deeper questions, too, than these issues of trust and competence. As befits someone who was 'regulation czar' in the Obama White House, Sunstein's point of view is a rather lofty one and at times it has an uncomfortable affinity with what Bernard Williams once called 'Government House utilitarianism.' Government House utilitarianism was a moral philosophy that envisaged an elite who knew the moral truth and could put out simple rules for the natives (or ordinary people) to use, even though in the commissioner's bungalow it was known that the use of these rules would not always be justified. We (the governors) know that lying, for example, is sometimes justified, but we don't want to let on to the natives, who may not have the wit to figure out when this is so; we don't trust them to make the calculations that we make about when the ordinary rules should not be followed. Williams saw the element of insult in this sort of approach to morality, and I think it is discernable in Sunstein's nudging as well."  

Political Creativity

thatcherIn an interview, Hillary Mantel compares Thomas Cromwell, the subject of her books Wolf Hall and Bring up the Bodies, and Margaret Thatcher, the subject of the only new story in a collection that's about to be released: "Creativity in politics is rare but I think she had it... Cromwell did too. But there are big differences. He was a negotiator and she detested consensus-she saw herself as an Old Testament prophet delivering the truth from on high. Cromwell used history to pretend the new things he was doing were old and thus to soothe the English temperament. Mrs. Thatcher despised history as a constraint."

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Do We Want Our Artists Mad?

artistsIn a survey of the state of the essay about research into the relationship between madness and creativity, Tom Bartlett suggests that maybe we want our artists to suffer a little bit: "The depressed writer is a stock character, like the ditzy cheerleader or the slick salesman. It's something we believe almost without thinking about it, in part because that pathetic figure so frequently appears in books and movies, and because we can point to historical examples of artists plagued by mental illness. John Berryman leapt from a bridge. Virginia Woolf walked into a river. David Foster Wallace, a fairly new addition to this sad list, hung himself. We mull the meaning of their deaths, divine clues from the works they left behind. We do the same with other artists. After Robin Williams's recent suicide came the predictable musings about whether his comedic brilliance was fueled by his apparent depression. Was his manic humor a tool to keep the darkness at bay? Our readiness to accept the connection between mental illness and creativity makes Andreasen's research all the more palatable: It is approval from on high of what we already feel in our guts. Perhaps it's perversely comforting to us nongeniuses that artists, in a sense, pay dearly for their cultural accomplishments. Maybe you'll never produce a great American anything but at least you're not nuts. At the same time, it's nice to think that the mentally ill harbor some special skill, and to argue otherwise seems unkind."

Thinking Without Bannisters

thinking_without_bannistersHannah Arendt's call to think without banisters has captured the imagination of political thinkers. Within a symposium on Tracy Strong's important book Politics Without Vision: Thinking without a Banister in the Twentieth Century, Patchen Markell offers a definition of thinking without a banister: "I'll begin with a terminological question: What are 'visions' and 'banisters,' exactly? Often, Strong's uses of these terms, and especially the latter, seem to refer to what we used to call 'epistemological foundations.' He begins his book by saying that the phrase 'thinking without a banister,' for Arendt, 'meant for her that humans no longer could rely on any transcendental grounding to finalize their thinking' (1, emphasis added). What this amounts to is the idea that action cannot be underwritten by 'complete' knowledge of the world, not because there are things we should know but cannot, but because 'human understanding [is] not exhausted in the act of knowing.' Absent the banister of knowledge, we are compelled to relate to the world aesthetically, which means we acknowledge the 'presence of the incomprehensible' and, consequently, we recognize that 'what one says about it is necessarily in and only in one's own voice,' a recognition that 'necessarily opens and relates one to others making a judgment of their own' (13). What sets Strong's authors off from the tradition that precedes them, it seems, is that all take up the challenge of thinking without banisters in this sense, radicalizing Kant's critique of knowledge under the weight of their anticipation or experience of the horrors of the twentieth century." The Symposium has essays by Markell, Linda Zerelli, Mary Dietz, and a response by Tracy Strong. The entire symposium can be found in the journal Political Theory.

Education at the Vanguard

Leon BotsteinIn a profile of Bard College president Leon Botstein, Alice Gregory reveals the sound and fury that he finds necessary to running a small liberal arts college with relatively few resources (the Arendt Center is housed at Bard). In Botstein's case, it often means taking risks and fostering innovation with the faith that the funding will follow. Gregory suggests that the key to Bard's recent success is a series of attempts at revising the traditions of secondary education, specifically mentioning the college's revolutionary programs in prisons, it's acclaimed high school early college programs, and its innovative ways of admitting new students. People ask how Botstein does so much with so little. Gregory writes that Botstein turns the question around: "Botstein, who has accused other college presidents of doing nothing more than 'running something that is somewhere between a faltering corporation and a hotel,' seems genuinely baffled by what he sees as the financial conservatism of most well-endowed liberal-arts schools. 'I'm a little mystified about what they do with their money,' he said." For Gregory, Botstein has created Bard in his "polymath image": "Classes are small and seminar style. Freshmen arrive on campus three weeks before the fall semester starts, not to river-raft or play getting-to-know-you games but to study philosophy, literature, and religious texts for five hours a day. In January, they are required to stay on campus and work in science labs. Unlike many colleges today, Bard still has distribution requirements. Before declaring a major, sophomores must present and defend papers before a board of professors. All seniors must write theses.The school remains small-there are fewer than two thousand students-and resources are scarce. But Botstein has built Bard, which saw a thirty-per-cent increase in applications this year, into an academic center that punches far above its weight."

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Featured Events

milgramHuman Rights Course, Studies in Obedience, hosts Dr. David Mantell

As a Fellow at Max-Planck Institute of Psychiatry, in Munich, Mr. Mantell replicated the Milgram experiment.

Monday, October 6, 2014

The Hannah Arendt Center, 3:00 pm


congressBard College Public Debate

Resolved: "Individualism is an American value worth fighting for." 

Tuesday, October 7th, 2014

Campus Center Multipurpose Room, 7:00 pm - 9:00 pm


conference_14SAVE THE DATE - 2014 FALL CONFERENCE

October 9-10

The Hannah Arendt Center's annual fall conference, The Unmaking of Americans: Are There Still American Values Worth Fighting For?, will be held this year on October 9-10!

Registration is now OPEN! You can register here!

Want to know more about the schedule of the conference? Please click for details here!

Learn more about the conference here.

 

 


From the Arendt Center Blog

This week on the Blog, Anne O'Byrne discusses Arendt's reaction to a Matisse exhibition and what "stripping away the face" means for our humanness in the Quote of the Week. Athenian historian Thucydides provides this week's Thoughts on Thinking. We look back on a 2010 Lunchtime Talk with Bill Dixon on a new critique of globalization in our Video Archives. In our Library feature, we discover a Bible in Hannah Arendt's library and wonder whether she herself owned it. And Roger Berkowitz discusses Carmen Segarra and the "unwinding" of America in the Weekend Read.

29Sep/140

Arendt, The Body, and The Self

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(Featured Image - Inner Self Art Inner self by istarlome)

"Every show of anger, as distinct from the anger I feel, already contains a reflection on it, and it is this reflection that gives the emotion the highly individualized form which is meaningful for all surface phenomena. To show one’s anger is one form of self-presentation: I decide what is fit for appearance."

-- Hannah Arendt, The Life of the Mind (Thinking)

We are standing at a crossroads, forced to make a difficult decision in our lives. Conventional wisdom says, “Don’t think too much and follow your heart.” In other words: no matter how well-calculated and reasoned a possible choice might be, if you feel otherwise, you should take the path to which your heart is pointing. The assumption is that our emotions tell us who we really are, that deep down inside of us there is a true self. In feeling, we sense ourselves. Who is that self? Where does it reside?

27Sep/140

A Vacuum Floating on Air

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(Featured Image - The Federal Reserve, Source: TruNews)

If you want an example of why distrust of American institutions is at epidemic proportions, listen to the investigative report of the New York Federal Reserve based on secret tapes made by one of their Senior Bank Examiners, Carmen Segarra. Segarra, a lawyer with impeccable credentials, was hired by the Federal Reserve after the financial crisis as part of an effort to bring in new personnel who were more willing to stand up to the banks they were charged with regulating.

27Sep/140

Video Archives – Lunchtime Talk with Bill Dixon (2010)

globalization

(Featured Image Source: Catholic Social Teaching in Action)

Wednesday, September 29, 2010: Lunchtime Talk with Bill Dixon

Participants: Bill Dixon, then a post-doctoral fellow at the Hannah Arendt Center for Politics and Humanities at Bard College

In his Lunchtime Talk, Bill Dixon outlines a new critique of globalization.

26Sep/143

A Holy Find

ArendtLibrary

arendt_library_bibleThis bible was discovered in a recent visit to the Hannah Arendt library at Bard College. To whom did it belong? Did it belong to Arendt's second husband, Heinrich Blücher, the German poet who taught philosophy at Bard for 17 years? Or perhaps did Arendt herself own it, notwithstanding her ambivalence towards all organized religion in the public sphere? We may never know.

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