Hannah Arendt Center for Politics and Humanities
13Sep/150

Amor Mundi 9/13/15

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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.

amor_mundi_sign-upNothing to Fear But...

fear gunsMarilynne Robinson, taking up questions of American sacred and secular religion, obliquely picks up on a famous maxim of Franklin Roosevelt. America is a Christian country, she says, but its political culture turns a deaf ear to that heritage and not in the way that people usually suggest: "There is something I have felt the need to say, that I have spoken about in various settings, extemporaneously, because my thoughts on the subject have not been entirely formed, and because it is painful to me to have to express them. However, my thesis is always the same, and it is very simply stated, though it has two parts: first, contemporary America is full of fear. And second, fear is not a Christian habit of mind. As children we learn to say, 'Yea, though I walk through the valley of the shadow of death, I will fear no evil, for Thou art with me.' We learn that, after his resurrection, Jesus told his disciples, 'Lo, I am with you always, to the close of the age.' Christ is a gracious, abiding presence in all reality, and in him history will finally be resolved. These are larger, more embracing terms than contemporary Christianity is in the habit of using. But we are taught that Christ 'was in the beginning with God; all things were made through him, and without him was not anything made that was made....The light shines in the darkness, and the darkness has not overcome it.' The present tense here is to be noted. John's First Letter proclaims 'the eternal life which was with the Father and was made manifest to us.' We as Christians cannot think of Christ as isolated in space or time if we really do accept the authority of our own texts. Nor can we imagine that this life on earth is our only life, our primary life. As Christians we are to believe that we are to fear not the death of our bodies but the loss of our souls. We hear a great deal now about the drift of America away from a Christian identity. Whenever there is talk of decline--as in fact there always is--the one thing that seems to be lacking is a meaningful standard of change. How can we know where we are if we don't know where we were, in those days when things were as they ought to be? How can we know there has been decline, an invidious qualitative change, if we cannot establish a terminus a quo? I propose attention to the marked and oddly general fearfulness of our culture at present as one way of dealing with the problem. In the twenty-sixth chapter of Leviticus we find a description of the state the people of Israel will find themselves in if they depart from their loyalty to God: 'The sound of a driven leaf shall put them to flight, and they shall flee as one flees from the sword, and they shall fall when none pursues. They shall stumble over one another, as if to escape a sword, though none pursues.'" Robinson's point, apart from her claim that America is a Christian nation, is that if you fear indiscriminately, courage dissipates. Her worry is that the decline of religiosity is part and parcel of our fearful moral and political cowardice. 

The University and Its Publics

graduation capKwame Anthony Appiah appraises contemporary higher education: "Neither Utility U. nor Utopia U. has the full run of any one campus. In the familiar caricature, there's the performance-studies major who is putting up fliers for the Naomi Klein talk, collecting signatures for the fossil-free petition and wondering whether the student alliance for gender equity is as racially inclusive as it claims. Then there's the engineering major, first in the family to go to college, traipsing across the quad with a discounted, two-editions-out-of-date version of the material-science textbook. All that identity stuff is a dimly perceived distraction in this student's light cone, readily tuned out. One student thinks 'bi-curious' is a word; the other doesn't see why you would use molecular-orbital theory when valence bonding provides answers faster. The two students cross paths only physically. It's almost as if they're attending two different colleges. One reason this is a caricature is that people aren't always found on the expected side of the disciplinary (and class) divides. At liberal-arts campuses, certainly, almost everyone drinks from the fountain of human betterment, albeit some from a Dixie cup and others from a Big Gulp. And very few are completely unmindful of the getting-a-job thing that's rumored to follow graduation. But when you superimpose the two visions of college--as a forcing house of virtue and as means for building human capital--you inevitably get interference patterns, ripples and ridges of indignation and disquiet. That's what you're seeing when the safe-space ethic runs amok, as with students who claim offense when their ideas are challenged or who want to see 'trigger warnings' on even canonical literature, like those cardboard lids on hotel-room glasses. Here, the student is at once the sensitive servant of high causes and a demanding customer. Nor are these tensions likely to resolve themselves, because higher education has to play so many roles. The truth is that colleges and universities do a tremendous amount that neither of these pictures captures--that just can't be reduced to the well-being of their graduates. For one thing, the old ideal of knowledge for its own sake hasn't been extinguished. For another, universities are the homes of all kinds of public goods. They are, for example, the source of much of today's best research. Without them we would know much less than we do about the nature of the cosmos or the workings of the human brain or the ways of reading a novel. A flourishing literary culture is made possible not because institutions of higher learning create writers but because they prepare readers (and yes, it helps that they provide jobs for plenty of poets and novelists too). There's even something to be said, especially in a democracy, for an educated citizenry, able to question the creeds of the moment."

The Multimedia Shakespeare

shakespeareStephen Greenblatt in the New York Times argues that teaching Shakespeare still is meaningful to today's students but frequently in new and unexpected ways. "Shakespeare has not lost his place in this new world, just as, despite the grim jeremiads of the cultural pessimists, he has not lost his place in colleges and universities. On the contrary, his works (and even his image) turn up everywhere, and students continue to flock to courses that teach him, even when those courses are not required. But as I have discovered in my teaching, it is a different Shakespeare from the one with whom I first fell in love. Many of my students may have less verbal acuity than in years past, but they often possess highly developed visual, musical and performative skills. They intuitively grasp, in a way I came to understand only slowly, the pervasiveness of songs in Shakespeare's plays, the strange ways that his scenes flow one into another or the cunning alternation of close-ups and long views. When I ask them to write a 10-page paper analyzing a particular web of metaphors, exploring a complex theme or amassing evidence to support an argument, the results are often wooden; when I ask them to analyze a film clip, perform a scene or make a video, I stand a better chance of receiving something extraordinary. A student with a beautiful voice performed Brahms's Ophelia songs, with a piano accompaniment by another gifted musician. Students with a knack for creative writing have composed monologues in the voice of the villainous Iago, short stories depicting an awkward reunion of Shylock and his daughter, Jessica, or even additional scenes in Shakespearean verse. This does not mean that I should abandon the paper assignment; it is an important form of training for a range of very different challenges that lie in their future. But I see that their deep imaginative engagement with Shakespeare, their intoxication, lies elsewhere. And I should add that no one, as far as I can tell, any longer dreams of establishing symbolic descent from Stratford-upon-Avon to substitute for or displace actual descent from Vilnius or Seoul or Johannesburg. Contrary to my expectations, my students at Harvard are far more diverse, in geographical origin, culture and class, than my students ever were at U.C. Berkeley. They embrace this diversity and confidently expect to make their way through a global environment linked by complex digital networks."

amor_mundi_sign-upTedious Gadflies Spoiling the Tailgate

footballThere are the challenges of the humanities. Star professors rarely teach. And the profit motive corrupts of our college and universities. Writing in the The Boston Review, Robert L. Kehoe III considers all these criticisms, but hones in the particularly gruesome state of college athletics. "Echoing Albert Camus's belief that the most profound ethical teaching he experienced was on the soccer field, theologian Stanley Hauwerwas has argued, 'The most determinative moral formation most people have in our society is when they learn to play baseball, basketball, quilt, cook, or learn to lay bricks.' That college athletics (and academics) could support the intellectual and moral development of student-athletes, while enhancing the communal strength of campus life, is inarguable. But it is only a sustainable prospect if administrators and faculty at colleges and universities preserve the nonprofit values of higher education and treat athletics as more than a source of entertainment, revenue, and prestige. To do so would demand a vision of athletic education that resists the temptation to profiteer at a time when college football's popularity is soaring. Last season's national championship game garnered the highest ratings in cable TV history, for a contest that featured Ohio State (whose starting quarterback Tweeted about his disregard for academic responsibility) and the University of Oregon (whose football players have an at-best middling graduation rate but enjoy a $68 million locker room paid for by Nike co-founder and Chairman Phil Knight). No amount of compromise or corruption has dissuaded fans and investors from tuning in--with eyeballs and cash. And when those investors include media conglomerates that attempt to do the work of journalism while promoting entertainment they profit from, there can be little hope that visible sports writers and commentators will take a more active role in reforming the current system. As the New York Times reports, media outlets often have a vested interest in the status quo; ESPN, for example, has infused so many billions of dollars into college football that it has effectively become 'both puppet-master and kingmaker, arranging games, setting schedules and bestowing the gift of nationwide exposure on its chosen universities, players and coaches.' In such a landscape, those who question the centrality of football in college life appear little more than tedious gadflies spoiling the tailgate."

Stereotypical Statistics

spatial reasoningAn author identifying herself as Michelle G, a student at MIT, acknowledges, "There is empirical evidence to support the idea that males have a higher capacity for spatial reasoning than females." But Michelle G. dives deeply into these and other studies to argue that such "evidence" is a "factual misconception." "I'm guessing that you're familiar with common notions that men are spatial and logical thinkers, while females are more verbally proficient. A man being tested for spatial ability might assume that he's going to have an easier time than a woman of otherwise equal intelligence, his conclusion based not on sexism but on objective science. And statistically speaking, he's right. It is true that men score higher on spatial reasoning tests, though you might have caught on that there's a little bit more to this picture (why would a female MIT student publicize stereotypes that actively work against her?). If you're now wondering whether I'm about to throw some kind of feminist rant at you, I'll give you a 'well, sort of,' because calling out factual misconception is just as important as promoting feminist ideals here, and because I think those two go hand in hand anyway. I'll largely put the romance of egalitarianism aside, though, to talk about empiricism.... I think it's important to acknowledge the very rightful discomfort that arises when scientific studies attempt to trace such differences to biologically determined origins. Yet, across decades of research, no biological cause has actually been identified as a suitable explanation for the spatial reasoning discrepancy. Studies regarding testosterone and mental rotation, for example, found inconsistent or absent effects across cultures, prompting inquiries into 'differing cultural values' to account for the results. And gaps between men's and women's scores on some spatially-geared tests have significantly shrunk in the past few decades, which is interesting because noticeable evolutionary or nature-based development might take thousands of decades to take effect. ('Nurture'-based conditions are of course rapidly changing.) Still though, the gap has lingered, and a satisfying and empirically-supported explanation as to 'what gives' was not achieved until 2008, when researchers eliminated the performance gap under a single simple condition."

Hitler's Science

hitlerTimothy Snyder in the New York Review of Books explores "Hitler's World" and what he finds will surprise some. Above all, human races were likes species involved in a fateful fight to the death. Life was a struggle that followed natural laws, but one that could be influenced by human action. And as Hannah Arendt so clearly emphasized in her Origins of Totalitarianism, Hitler and his Nazi party embraced a movement that transcended nations and states. In short, Nazism was not nationalist, a common misconception. "Hitler's basic critique was not the usual one that human beings were good but had been corrupted by an overly Jewish civilization. It was rather that humans were animals and that any exercise of ethical deliberation was in itself a sign of Jewish corruption. The very attempt to set a universal ideal and strain toward it was precisely what was hateful. Heinrich Himmler, Hitler's most important deputy, did not follow every twist of Hitler's thinking, but he grasped its conclusion: ethics as such was the error; the only morality was fidelity to race. Participation in mass murder, Himmler maintained, was a good act, since it brought to the race an internal harmony as well as unity with nature. The difficulty of seeing, for example, thousands of Jewish corpses marked the transcendence of conventional morality. The temporary strains of murder were a worthy sacrifice to the future of the race. Any nonracist attitude was Jewish, thought Hitler, and any universal idea a mechanism of Jewish dominion. Both capitalism and communism were Jewish. Their apparent embrace of struggle was simply cover for the Jewish desire for world domination. Any abstract idea of the state was also Jewish. 'There is no such thing,' wrote Hitler, 'as the state as an end in itself.' As he clarified, 'the highest goal of human beings' was not 'the preservation of any given state or government, but the preservation of their kind.' The frontiers of existing states would be washed away by the forces of nature in the course of racial struggle: 'One must not be diverted from the borders of Eternal Right by the existence of political borders.' If states were not impressive human achievements but fragile barriers to be overcome by nature, it followed that law was particular rather than general, an artifact of racial superiority rather than an avenue of equality. Hans Frank, Hitler's personal lawyer and during World War II the governor-general of occupied Poland, maintained that the law was built 'on the survival elements of our German people.' Legal traditions based on anything beyond race were 'bloodless abstractions.' Law had no purpose beyond the codification of a Führer's momentary intuitions about the good of his race. The German concept of a Rechtsstaat, a state that operated under the rule of law, was without substance. As Carl Schmitt explained, law served the race, and the state served the race, and so race was the only pertinent concept. The idea of a state held to external legal standards was a sham designed to suppress the strong."

White Poetry, Yellow Face

asiaHua Hsu considers the case of white poet Michael Derrick Hudson, who occasionally published poetry under the assumed identity of a Chinese poet named Yi-Fen Chou but who, very unusually, owned up to the subterfuge when his work was admitted to the 2015 Best American Poetry anthology. The anthology's editor, Sherman Alexie, recently published a blog post about why he included Hudson's poem anyway, and that's where Hsu picks up: "The more revealing aspect of Alexie's response is his account of what attracted him to 'The Bees' once Hudson's calculated hunch had garnered the poem 'a close read.' The poem wasn't obviously 'Chinese,' however you might interpret that, Alexie explains. Instead, it referenced 'Adam and Eve, Poseidon, the Roman Coliseum, and Jesus.' It was, in other words, 'inherently obsessed with European culture.' Alexie goes on, 'When I first read it, I'd briefly wondered about the life story of a Chinese American poet who would be compelled to write a poem with such overt and affectionate European classical and Christian imagery, and I marveled at how interesting many of us are in our cross-cultural lives, and then I tossed the poem on the "maybe" pile that eventually became a "yes" pile.' Alexie is a sharp and self-aware Native American writer and filmmaker, and he didn't necessarily mean to suggest that a Chinese person raised in America wouldn't gravitate toward Western themes. (Isn't that how assimilation works?) But his phrasing reminds me of the odd standard often applied to marginalized voices: in this case, there was something refreshingly noteworthy about a Chinese poet writing about non-Chinese things. Consider the comparative privilege of the white artist, whose experiences are received as 'universal,' even if that artist chooses to assume the guise of the other. Ezra Pound's flawed 'translations' of Chinese poetry, for example, became a key foundation for modernism. The only limitation for such an artist, really, is the extent to which it can all be explained away as an avant-garde game if things get too weird... Perhaps, too, spoofing the Chinese struck Hudson as a relatively safe masquerade, likely to provoke less generalized rage than, say, the fake autobiography of a purported ex-gangster or a Holocaust survivor. Or maybe it was simply more efficient. When it comes to such hoaxes, it seems somehow easier to fake Asia, a land still distant and inscrutable to many Americans; while other hoaxes work because of their thoroughness and care, the Asian-themed sort often get by with only a few details, as long as those details seem just 'Asian' enough. After all, imitating the sound of Asian languages is something of a national pastime, from Mark Twain and Bret Harte's 'Ah Sin' to Wayne Campbell and Garth Algar's 'Cream of Sum Yung Guy.' In 2013, a Bay Area news report about an Asian Air crash listed the pilots' names as Ho Lee Fuk, Wi Tu Lo, Sum Ting Wong, and Bang Ding Ow, presumably because these names appeared sufficiently believable."

amor_mundi_sign-upFeatured Events

constitutionHannah Arendt, Privacy, and the Constitution

Constitution Day (or Citizenship Day) is observed on September 17 to recognize the U.S. Constitution and those who have become U.S. citizens. In honor of Constitution Day, the Arendt Center extends an invitation to attend a lecture by Roger Berkowitz.

"[T]o the extent that they had a positive notion of freedom which would transcend the idea of a successful liberation from tyrants and from necessity, this notion was identified with the act of foundation, that is, the framing of a constitution."

-Hannah Arendt, "On Revolution"

Wednesday, September 23, 2015

Reem-Kayden Center Laszlo Z. Bito '60 Auditorium, Bard College, 5:00 pm


human conditionHAC Virtual Reading Group - Session #12

HAC members at all levels are eligible to participate in a monthly reading group led online via a telecommunication website by Roger Berkowitz, Director of the Hannah Arendt Center.

For questions and to enroll in our virtual reading group, please email David Bisson, our Media Coordinator, at dbisson@bard.edu.

Friday, September 11, 2015

Bluejeans.com, 11:00 am - 12:00 pm

 

 


why privacy matters title cardSAVE THE DATE - 2015 FALL CONFERENCE

The Hannah Arendt Center's eighth annual fall conference, "Why Privacy Matters: What Do We Lose When We Lose Our Privacy?," will be held this year on Thursday and Friday, October 15-16, 2015! We'll see you there!

**UPDATE** Registration for our conference is now open! Save your seat for this exciting two-day event here!

Thursday, October 15 and Friday, October 16, 2015

Olin Hall, Bard College, 10:00 am - 6:00 pm


From the Arendt Center Blog

This week on the Blog, Louise Brinkerhoff discusses how even in solitude there are always two sides in dialogue in the Quote of the Week. Sir Aubrey De Vere comments on how one thought immortalized in ink can lead millions to think in this week's Thoughts on Thinking. We share a chapter from Stephen Most's Stories Make the World, a book which describes how Most applied Arendt's thinking about stories to his work as a filmmaker. Finally, Thierry Ternisien d'Ouville shares with us an image of his personal Arendt library on Twitter in this week's Library feature.

The Hannah Arendt Center
The Hannah Arendt Center at Bard is a unique institution, offering a marriage of non-partisan politics and the humanities. It serves as an intellectual incubator for engaged thinking and public discussion of the nation's most pressing political and ethical challenges.
23Aug/150

Amor Mundi 8/23/15

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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.

amor_mundi_sign-upAfter Trigger Warnings

trigger warningGreg Lukianoff and Jonathan Haidt, writing in The Atlantic on students' demands for college courses and syllabi to have trigger warnings that inform them of potentially distressing material before they actually need to encounter it, track the rise of the trigger warning and wonder what effect it might have on college graduates: "What are the effects of this new protectiveness on the students themselves? Does it benefit the people it is supposed to help? What exactly are students learning when they spend four years or more in a community that polices unintentional slights, places warning labels on works of classic literature, and in many other ways conveys the sense that words can be forms of violence that require strict control by campus authorities, who are expected to act as both protectors and prosecutors? There's a saying common in education circles: Don't teach students what to think; teach them how to think. The idea goes back at least as far as Socrates. Today, what we call the Socratic method is a way of teaching that fosters critical thinking, in part by encouraging students to question their own unexamined beliefs, as well as the received wisdom of those around them. Such questioning sometimes leads to discomfort, and even to anger, on the way to understanding. But vindictive protectiveness teaches students to think in a very different way. It prepares them poorly for professional life, which often demands intellectual engagement with people and ideas one might find uncongenial or wrong. The harm may be more immediate, too. A campus culture devoted to policing speech and punishing speakers is likely to engender patterns of thought that are surprisingly similar to those long identified by cognitive behavioral therapists as causes of depression and anxiety. The new protectiveness may be teaching students to think pathologically."

Melancholia

melancholyCarina del Valle Schorske notes a striking mirroring in the way we talk about depression: "Both stigmatization and sanctification come with real ethical dangers. On the one hand, there is the danger that hidden in the wish for the elimination of depressive symptoms is a wish for the elimination of other essential attributes of the depressed person--her posture of persistent critique, her intolerance for small talk. On the other hand there is the danger of taking pleasure in the pain of the melancholic, and of adding the expectation of insight to the already oppressive expectations the melancholic likely has for herself. But these ethical dangers are not simply imposed on the unfortunate person from the outside. It is not only the culture at large that oscillates between understanding psychological suffering as a sign of genius and a mark of shame. The language used in both discourses bears a striking resemblance to the language the depressed person uses in her own head."  

Looking for a New Home

elon muskSue Halpern in the New York Review of Books considers the grandiose vision of Elon Musk, the man behind Tesla and SpaceX, Musk's latest project to colonize Mars. "An even more significant connection is this: while Musk is working to move people away from fossil fuels, betting that the transition to electric vehicles and solar energy will contain the worst effects of global climate change, he is hedging that bet with one that is even more wishful and quixotic. In the event that those terrestrial solutions don't pan out and civilization is imperiled, Musk is positioning SpaceX to establish a human colony on Mars. As its website explains: 'SpaceX was founded under the belief that a future where humanity is out exploring the stars is fundamentally more exciting than one where we are not. Today SpaceX is actively developing the technologies to make this possible, with the ultimate goal of enabling human life on Mars.' 'The key thing for me,' Musk told a reporter for The Guardian in 2013, 'is to develop the technology to transport large numbers of people and cargo to Mars.... There's no rush in the sense that humanity's doom is imminent; I don't think the end is nigh. But I do think we face some small risk of calamitous events. It's sort of like why you buy car or life insurance. It's not because you think you'll die tomorrow, but because you might.' To be clear, Musk is not envisioning a colony of a few hundred settlers on the Red Planet, but one on the order of Hawthorne, California, the 80,000-plus industrial city outside of Los Angeles where SpaceX has its headquarters."

But Is There Money In It?

music internet economySteven Johnson suggests that the internet economy, which came with an increased ease in pirating and sharing art and entertainment, hasn't been as harmful to artists as some would like to believe: "The trouble with this argument is that it has been based largely on anecdote, on depressing stories about moderately successful bands that are still sharing an apartment or filmmakers who can't get their pictures made because they refuse to pander to a teenage sensibility. When we do see hard data about the state of the culture business, it usually tracks broad industry trends or the successes and failures of individual entertainment companies. That data isn't entirely irrelevant, of course; it's useful to know whether the music industry is making more or less money than it did before Ulrich delivered his anti-Napster testimony. But ultimately, those statistics only hint at the most important question. The dystopian scenario, after all, isn't about the death of the record business or Hollywood; it's about the death of music or movies. As a society, what we most want to ensure is that the artists can prosper--not the record labels or studios or publishing conglomerates, but the writers, musicians, directors and actors themselves. Their financial fate turns out to be much harder to measure, but I endeavored to try. Taking 1999 as my starting point--the year both Napster and Google took off--I plumbed as many data sources as I could to answer this one question: How is today's creative class faring compared with its predecessor a decade and a half ago? The answer isn't simple, and the data provides ammunition for conflicting points of view. It turns out that Ulrich was incontrovertibly correct on one point: Napster did pose a grave threat to the economic value that consumers placed on recorded music. And yet the creative apocalypse he warned of has failed to arrive. Writers, performers, directors and even musicians report their economic fortunes to be similar to those of their counterparts 15 years ago, and in many cases they have improved. Against all odds, the voices of the artists seem to be louder than ever."  

amor_mundi_sign-upMaybe We Do Want Privacy After All

privacyEven as people complain about the erosion of privacy, they continue to use websites and devices that compromise their personal data and to support the governmental use of surveillance in the name of security. This has led many marketers and defenders of surveillance to suggest that privacy is simply not a real concern. A new study by Joseph Turow, Michael Hennessy, and Nora Draper complicates that assumption: "New Annenberg survey results indicate that marketers are misrepresenting a large majority of Americans by claiming that Americans give out information about themselves as a tradeoff for benefits they receive. To the contrary, the survey reveals most Americans do not believe that 'data for discounts' is a square deal. The findings also suggest, in contrast to other academics' claims, that Americans' willingness to provide personal information to marketers cannot be explained by the public's poor knowledge of the ins and outs of digital commerce. In fact, people who know more about ways marketers can use their personal information are more likely rather than less likely to accept discounts in exchange for data when presented with a real-life scenario. Our findings, instead, support a new explanation: a majority of Americans are resigned to giving up their data--and that is why many appear to be engaging in tradeoffs. Resignation occurs when a person believes an undesirable outcome is inevitable and feels powerless to stop it. Rather than feeling able to make choices, Americans believe it is futile to manage what companies can learn about them. Our study reveals that more than half do not want to lose control over their information but also believe this loss of control has already happened. By misrepresenting the American people and championing the tradeoff argument, marketers give policymakers false justifications for allowing the collection and use of all kinds of consumer data often in ways that the public find objectionable. Moreover, the futility we found, combined with a broad public fear about what companies can do with the data, portends serious difficulties not just for individuals but also--over time--for the institution of consumer commerce." If privacy is to be protected, it is important to ask why privacy matters. That is the theme of the Hannah Arendt Center's upcoming fall conference. You can register to attend here.

How Transparent Should Government Be?

edward snowdenFrancis Fukuyama writing in the Financial Times argues that we should be suspicious of the cult of transparency even as he is supportive of Edward Snowden's revelations. There are, he argues, limits to transparency. "Given that 'transparency' has such positive connotations, it is hard to imagine a reversal of these measures. But the public interest would not be served if the internal deliberations of the US Federal Reserve or the Supreme Court were put on CSPAN, as some have demanded. Legislators and officials must preserve deliberative space, just as families need to protect their privacy when debating their finances or how to deal with a wayward child. And they need to be able to do so without donning a straitjacket of rules specifying how they must talk to each other, and to citizens." There may be dangers to transparency, yet David Brin, one of the keynote speakers at the upcoming Arendt Center fall conference "Why Privacy Matters," argues the opposing view in his book The Transparent Society: only transparency can in the end preserve both privacy and liberty. We encourage you to learn more about Brin and register for the conference.

Hail to the Chief's Mixtape

obama mixtapeHua Hsu listens to President Obama's recent Spotify playlists: "Perhaps, as Bernie Sanders harrumphed when asked about his hair, idle focus on the leisure-time enthusiasms of politicians is just a ruse to distract us from what actually matters. But the playlists were a reminder of Obama's influence on American culture and of the way he has become a sort of lifestyle brand thanks to his Administration's indefatigable efforts to put him wherever young people might see him, from the late-night establishment and ESPN to the comparatively niche audiences of Vice News, 'Between Two Ferns,' and 'WTF.' Once, Bill Clinton pantomimed cool by playing the sax on the Arsenio Hall Show; now, we have a President who seems intent on proving that he's not too cool for the occasional Coldplay song...At a time when so many of our everyday choices get gussied up in the language of 'curation,' playlists and d.j.s (particularly celebrity d.j.s) have taken on an elevated role. The playlist has become a kind of biographical shorthand, a way of communicating something essential about ourselves through the performance of taste. Of course, taste and relatability mean something different when they involve someone with drones at his disposal. These are playlists meant to convey a set of values: knowledge of the past, an open ear, an interest in the future. There are the safe, modern-day crowd-pleasers like the Lumineers and Florence and the Machine alongside relative obscurities like Low Cut Connie and Aoife O'Donovan. There is no Linkin Park. And of course there is Beyoncé's 'Superpower,' because even the most powerful leader in the world wouldn't dare snub the most beloved human on the planet."

amor_mundi_sign-upFeatured Events

human conditionHAC Virtual Reading Group - Session #12

HAC members at all levels are eligible to participate in a monthly reading group led online via a telecommunication website by Roger Berkowitz, Director of the Hannah Arendt Center.

For questions and to enroll in our virtual reading group, please email David Bisson, our Media Coordinator, at dbisson@bard.edu.

Friday, September 11, 2015

Bluejeans.com, 11:00 am - 12:00 pm

 

 


why privacy matters title cardSAVE THE DATE - 2015 FALL CONFERENCE

The Hannah Arendt Center's eighth annual fall conference, "Why Privacy Matters: What Do We Lose When We Lose Our Privacy?," will be held this year on Thursday and Friday, October 15-16, 2015! We'll see you there!

**UPDATE** Registration for our conference is now open! Save your seat for this exciting two-day event here!

Thursday, October 15 and Friday, October 16, 2015

Olin Hall, Bard College, 10:00 am - 6:00 pm


From the Arendt Center Blog

This week on the Blog, Samantha Hill discusses how Donald Trump and Jon Stewart both tap into a desire among the American public for truth in politics in the Quote of the Week. William Henry Bragg reflects on how science interacts with facts in this week's Thoughts on Thinking. Finally, we appreciate the annotations Hannah Arendt made to her copy of Baruch Spinoza's Ethics in this week's Library feature.

The Hannah Arendt Center
The Hannah Arendt Center at Bard is a unique institution, offering a marriage of non-partisan politics and the humanities. It serves as an intellectual incubator for engaged thinking and public discussion of the nation's most pressing political and ethical challenges.
21Dec/120

All of the Experts are Dead

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“Snow Fall” is an essay by John Branch that appeared on the NY Times online yesterday. It is, simply, gripping. I read it holding my small screen, shaking, and could not put it down.

Here is how Branch describes the internal life of Elyse Saugstad as she experienced beings swallowed up by an avalanche.

She had no control of her body as she tumbled downhill. She did not know up from down. It was not unlike being cartwheeled in a relentlessly crashing wave. But snow does not recede. It swallows its victims. It does not spit them out.

Snow filled her mouth. She caromed off things she never saw, tumbling through a cluttered canyon like a steel marble falling through pins in a pachinko machine.

At first she thought she would be embarrassed that she had deployed her air bag, that the other expert skiers she was with, more than a dozen of them, would have a good laugh at her panicked overreaction. Seconds later, tumbling uncontrollably inside a ribbon of speeding snow, she was sure this was how she was going to die.

I know the pressures and allure of back-country skiing. Fresh powder and immeasurable quiet beckon. So too do adventure and risk. The first time I hooked up with some off-duty ski-patrollers and went looking for powder outside of a ski-area was one of the great thrills of my life. Standing atop a huge mountain of snow and looking down into the gully below, we prepared our dynamite. They asked me to throw a charge. Reason kicked in a bit and I asked, “This is safe, right? You’re an expert.” The answer I received was direct: “All the experts are dead.”

Adrenaline and camaraderie bring one to the top of a risky and bountiful snowfield. Once fear and reason kick in, it is often too late. Or so it seems.

One of the skiers, Megan Michelson, recalls her misgivings, and how she suppressed them:

"If it was up to me, I would never have gone backcountry skiing with 12 people,” Michelson, the ESPN journalist, said. “That’s just way too many. But there were sort of the social dynamics of that — where I didn’t want to be the one to say, you know, ‘Hey, this is too big a group and we shouldn’t be doing this.’ I was invited by someone else, so I didn’t want to stand up and cause a fuss. And not to play the gender card, but there were 2 girls and 10 guys, and I didn’t want to be the whiny female figure, you know? So I just followed along.”  Others suppressed reservations, too.

There is great writing in Branch’s essay. And many life lessons. How did 16 of the best, most knowledgeable back-country skiers in the country make such a colossal misjudgment? Why did they do so, even as some of them knew what they were doing was a mistake? How is technology making us feel safer and take ever-greater risks? What is the place and importance of risk in human life? Branch’s re-creation of the 24 hours bookending the fateful avalanche and the insightful reporting on the persons involved, makes this one of those rare essays appearing in the New York Times recently that should be a must read for all.

As the Arendt Center readies for its annual Winter relocation to the Colorado Rockies, I plan to be skiing on piste this year. I wish you all a happy and healthy Holiday Season.

For now, wherever you are, cuddle up and enjoy Snow Fall. It is your holiday read.

-RB

Roger Berkowitz
Roger Berkowitz is Associate Professor of Political Studies and Human Rights at Bard College, and Academic Director of the Hannah Arendt Center for Politics and the Humanities. He is also the author of "Gift of Science: Leibiniz and the Modern Legal Tradition", as well as co-editor of "Thinking in Dark Times: Hannah Arendt on Ethics and Politics".