Hannah Arendt Center for Politics and Humanities
13May/130

Amor Mundi 5/12/13

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.

The Closing Arguments at Guantanamo

barbedWith the conditions at the United States military detention facility in Guantanamo recently coming under scrutiny comes renewed attention to the case of Mohammed Jawad, the first Guantanamo detainee to testify, under oath and to a military commission, that he had been tortured while being held. Last month, a dramatic reading of statements made by Jawad's lawyer, David Frakt, juxtaposed with statements made by the case's lead prosecutor, Darrel Vandervelde, who left the military in order to help free Jawad, was held at the Pen World Voices Festival of International Literature. In their statements, both men use the language of Constitutionality to suggest that, by torturing detainees such as Jawad, "America," as Frakt puts it, "lost a little of its greatness." Vandervelde writes of his choice to testify in favor of Jawad: "I did it because I believe in truth, justice, the rule of law, and our common humanity. I did it for Mohammed Jawad, I did it because it was my duty, and I did it for us all."

A.O. Hirschman, Philosopher of the World

hirschCass Sunstein summarizes Jeremy Adelman's recent, and massive, biography of the twentieth century scholar Albert Hirschman. Describing him as a thinker whose work has direct relevance to today's questions, Sunstein both praises Adelman's work and Hirschman's, saying of the latter: "He insisted that human history provides stories, intricate and often nonrepeatable,' which 'look more like tricks history has up its sleeve than like social-scientific regularities, not to speak of laws.'" Hirschman sought, Sunstein writes, "to "prove Hamlet wrong." In Shakespeare's account, Hamlet is immobilized and defeated by doubt. Hirschman was a great believer in doubt-he never doubted it-and he certainly doubted his own convictions. At a conference designed to celebrate the thirtieth anniversary of his first book, who else would take the opportunity to show that one of his own central arguments was wrong? Who else would publish an essay in The American Economic Review exploring the "overproduction of opinionated opinion," questioning the value of having strong opinions, and emphasizing the importance of doubting one's opinions and even one's tastes? Hirschman thought that strong opinions, as such, "might be dangerous to the health of our democracy," because they are an obstacle to mutual understanding and constructive problem-solving. Writing in 1989, he was not speaking of the current political culture, but he might as well have been."

The Anarchist Paradox

nyseKelefa Sanneh reviews in The New Yorker; The Democracy Project: A History, a Crisis, a Movement by David Graeber and Two Cheers for Anarchism by James C. Scott. Graeber, an anthropologist, became famous as one of the intellectual leaders of Occupy Wall Street. Scott is also an anthropologist and a fellow anarchist. "Graeber did his anthropological field work in the highlands of Madagascar, and Scott did his in Southeast Asia, but their conclusions were similar. Both of them encountered communities that lived more or less autonomously, finding ways to resist or ignore whatever governments claimed jurisdiction over them. And both are eager to expand the history of lived anarchism beyond Paris and Catalonia; it is, they argue, broader and more common than we've been taught." Sanneh understands that "in America anarchism's appeal surely has something to do with the seeming durability of our current arrangement, and the inexorable growth of the government that maintains it. Such is the power of a sprawling and sophisticated state: the bigger it gets, the easier it becomes for us to imagine that we could live without it."

The Death of a Scholar

scholarJulia Hobsbawm gives her father, the historian Eric Hobsbawm, a eulogy with familial warmth that is well aware of his global stature. Still, she focuses mostly on his love for her, for ideas and, importantly, for books of all kinds: "I called his mobile to check in and asked if he needed anything. He had a big sweet tooth and I expected him to ask for some fruit jellies, a favourite, or perhaps some dark chocolate. 'I managed to bring a most turgid book in with me, he said apologetically. 'Would you mind getting me something better?' It turned out that the book he had picked up, assuming it was the last he would ever hold, was a German edition of The Brothers Karamazov, and with the crisis over it was now not to his liking. Knowing his weakness for thrillers - one book wall is covered in the Penguin crime paperbacks with the green spines, his old Ed McBains and more recently Elmore Leonards - I brought him in The Girl with the Dragon Tattoo by Stieg Larsson. It got him through the hospital tedium and even prompted a rather racy discussion about how much marital bed-hopping it featured. 'Too much,' he declared."

In Praise of the Self Suspicious Journalist

janetAlice Gregory praises author and essayist Janet Malcolm, highlighting in particular her suspicion of the truth claim of any narrative: "Malcolm would say that any story-and especially a well-told and well-reported one-is inevitably a distortion. Throughout her career, she has insisted upon this. 'The realities of characters in fiction-and of their cousins in journalism-derives precisely from the bold, almost childlike strokes from which they are drawn,' she writes in Reading Chekhov."

 

Featured Upcoming Event

The Official U.S. Opening of the biopic, Hannah Arendt in NYC

movie posterMay 29, 2013 at Film Forum, 209 W. Houston St., NYC at 7:45 PM

 Film followed by discussion with the director; Margarethe von Trotta, the screenwriter; Pam Katz, Barbara Sukowa and Janet McTeer (playing Hannah Arendt and Mary McCarthy.)

 Buy tickets and learn more here.

 
 

From the Hannah Arendt Center Blog

This week on the Arendt Center Blog, Jeffrey Champlin talks Arnold Geheln on Arendt and considers Arendt's relationship to philosophical anthropology.

 

25Nov/110

The Morality of Debt

On July 13 of 2011, David Graeber published an essay in the Canadian journal Adbusters called  "Awaiting The Magical Spark," an essay asking what it would take to set off a revolution in the West similar to those in the Middle East. It was the same day Adbusters put out its now infamous call for a movement occupying Wall Street.

On August 2nd, Graeber attended what was advertised as a General Assembly meeting on Bowling Green. An experienced anarchist, Graeber became angry that the General Assembly was actually a traditional protest meeting not interested in hearing ideas from the protesters. With two friends, he organized a splinter group that gathered on the other side of Bowling Green Park. It was this alternate General Assembly initiated by Graeber that, over the next six weeks, organized the Occupy Wall Street movement. This is one reason that David Graeber has been called the anti-leader of the Occupy Wall Street movement.

Beyond his actual role as the original facilitator of OWS, Graeber has claim as well to being one of the movement's intellectual torchbearers. A Professor of Anthropology at Goldsmith's University in London, he has published widely on anarchism both in the ancient world and in the contemporary west. His book Direct Action: An Ethnography, is an ethnographic account of the anarchist movement and protests at the 2001 Summit of the Americas in Quebec. Just this year Graeber published Debt: The First 5000 Years, a rambling and also rambunctious revisionist history, one that argues against the moral grounds for repaying our debts. A constant refrain in Debt is that the moral responsibility to repay debts is part of an inhuman commercial logic.

Both Graeber's anarchism and his calls for a universal forgiveness of consumer and international debt—a forgiveness in the spirit of a biblical jubilee—has set him at the forefront of debates that swirl around the storm that is Occupy World Street. As he writes in Debt:

“It seems to me that we’re long overdue for some kind of biblical-style jubilee, one that would affect both international debt and consumer debt. It would be salutary, not just because it would relieve so much genuine human suffering, but also because it would be our way of reminding ourselves that money is not ineffable, that paying one’s debts is not the essence of morality. That all these things are human arrangements and, if democracy is to mean anything, it is to the ability for all to agree to arrange things in a different way.”

Graeber's views may strike fear into the heart of Wall Street and the bankers who hold all those credits, but his radical proposals are catching on amongst many in the 99%. And some in the business press are taking notice. He was recently featured in an essay in Business Week Magazine. And the investing website Minyanville just published a rich interview with Graeber. This interview, done by Kevin Depew over at Minyanville, is your read for this Thanksgiving weekend..

In the Minyanville interview, Graeber says:

And one of the things that really fascinated me was the moral power of the idea of debt. I would tell stories to people, very sympathetic people, liberal lawyers, well-meaning do-gooder types, and you’d tell these stories about horrible things. You know, in Madagascar, for example, the IMF came in with these policies, you have to cut the budgets because, god knows, we can’t reduce the interest payments you owe to Citibank, they owed all this money. And they had to do things like get rid of mosquito eradication programs, as a result that malaria returned to parts of the country where it had been wiped out for a hundred years and tens of thousands of people died and you had dead babies being buried and weeping mothers. I was there, I saw this sort of thing. You described this to people and the reaction would be, well, that’s terrible, but surely people have to pay their debts. You’re not suggesting they cancel it or default, that would be outrageous. And one of the things that really fascinated me was the moral power of the idea of debt.

Well just such an outrageous act is what Graeber has in mind. Read on.