Hannah Arendt Center for Politics and Humanities
30Jul/150

An Arendtian Library: The Goethe-Institut New York

ArendtLibrary

Recently, the Goethe-Institut New York contacted us via Twitter and sent us the following image of some of Arendt's writings housed in its library.

goethe-institut new york hannah arendt library

Here is what Katherine Lorimer, Librarian at the Goethe-Institut New York, had to say about the image:

"Within the scope of the Goethe-Institut New York Library’s collection of German literature, art, film, history and language, you can find the works of notable German thinkers such as Hannah Arendt. We have close to 25 volumes of Arendt’s work – both in German and English – including essays and correspondences with her peers."

We want to thank Katherine and the Goethe-Institut New York for sending along this photograph, and we want to express how much we value the Goethe-Institut New York for working to present a clear and realistic image of Germany, forge partnerships between individuals and organizations based in the United States and Germany, and undermine existing prejudices and stereotypes. Thank you for all that you do!

To learn more about the Goethe-Institut New York, please click here.

Want to share pictures of your own Arendt library?

Please send them to David Bisson, our Media Coordinator, at dbisson@bard.edu, and we will feature them on our blog!

For more Library photos, please click here.

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.
26Jul/150

Amor Mundi 7/26/15

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.

amor_mundi_sign-upWhere Everything Is Possible

concentration campHannah Arendt first argued that concentration and extermination camps were "the true central institution of totalitarian organizational power" and were "the laboratories in which the fundamental belief of totalitarianism that everything is possible [was] being verified." A new series of books exploring the Nazi camps has emerged offering what Richard J. Evans calls "An Anatomy of Hell." Writing in the New York Review of Books, Evans argues: "In the popular imagination, the Nazi concentration camp now features mainly as a place where Jews were taken to be gassed. In a recent German opinion poll, most respondents associated the camps with the persecution and murder of Jews; under 10 percent mentioned other categories of camp prisoners, such as Communists, criminals, or homosexuals. The power of the 'Holocaust' as a concept has all but obliterated other aspects of the crimes of the Nazis and the sufferings of their victims and driven the history of the camps from cultural memory. No crime in human history outdoes the genocidal extermination of six million European Jews on the orders of the leader of Germany's self-styled 'Third Reich.' Yet the majority of the Jewish victims of Nazi mass murder were not killed in the camps; they were shot, starved to death, or left to die of diseases that could easily have been prevented or treated but were not. The concentration camp was in no way synonymous with the Holocaust."

Selfie, Bound

selfieArianne Di Nardo writes about Mónika Sziládi's photography, which explores the way we express ourselves online: "Working by composite allows Sziládi to juxtapose multiple sharp moments in a single frame, to play with scale, and to create focal points that compete for our attention. She includes perturbing elements that, as she said in her speech, 'belong, and don't belong, at the same time.' The result is an uncanny, noisy circus, one with a dress code and that encourages visual transience. Take her rendition of the Three Graces, 'Untitled (Grapes and Graces)' (2010/2014). When photographed, the subjects posed for a 'selfie'; Sziládi took a spontaneous shot. She added the background four years later, after capturing the screen image of a Tuscan grapevine from inside a convention center. Nothing looks quite normal, but it feels okay. Not just because we relate to this innocuous gesture, but because the absurdity of the final image is offset by a cheeky wit...Despite its contemporaneity, Sziládi's work suggests a deep primordiality: connection. Displays of mimicry and repetition are not modern phenomena, and they appear frequently in Sziládi's work. People gesticulate, mirroring one other in posture and dress, and with devices omnipresent, scenes of surveillance--narcissistic and otherwise--are a reasonable afterthought. When asked if screens and devices are a part of her morning routine, Sziládi responded via email: 'Yes :(. But I try to check them at least half an hour after I wake up, and only briefly to make sure there are no emergencies. And then later attend to whatever needs to be done.' Whatever it is that needs doing, one hopes that in the constant and immediate culture of connectivity--that ever-expanding, immersive virtual web--Sziládi, as with the rest of us, can make greater space for the organic, breathing world."

Publicity and Shallowness

why privacy matters title cardHow does one find room for Arianne Di Nardo's organic world amidst the ever-growing intrusion of governmental, corporate, and social surveillance? Hannah Arendt saw the private realm as the essential refuge for human uniqueness. In daily life, she writes, we "return back from the outside world and withdraw into the security of private life within four walls." These walls of the private "enclose a secure place, without which no living thing can thrive." For Arendt, "Everything that lives, not vegetative life alone, emerges from darkness and, however strong its natural tendency to thrust itself into the light, it nevertheless needs the security of darkness to grow at all." Privacy guards the dark recesses of the human heart. So what is lost when these chambers are exposed to the light of public censure? Love grows in secret and loyalty trumps formal rules of fairness. We all transgress taboos and even a few laws. Yet, when we are forced to police private urges and actions by public standards, our belief in public morality appears hypocritical. Distrusting ourselves, we trust no one, which is the source of cynicism of political life. It is amidst a sense that privacy is being lost and we are powerless to resist such loss that the Hannah Arendt Center at Bard College will host our 8th Annual Conference, "Why Privacy Matters: What Do We Lose When We Lose Our Privacy?" Registration is now open.

The Privileges of Membership

HAC 100_10 logo 2015Every year in July, we ask our Amor Mundi readership to join the Hannah Arendt Center community as part of our 100/10 Membership Challenge. It's worth remembering that the Hannah Arendt Center is a membership organization. As such, our members are an integral part of our mission: to be the world's most expansive home for bold and risky humanities thinking about our political world inspired by the spirit of Hannah Arendt, the leading thinker of politics and active citizenship in the modern era. Those who join receive free admission to our annual conferences, yearly subscriptions to HA: The Journal of the Hannah Arendt Center, entry into our virtual reading group, and a Hannah Arendt Center tote bag, among other gifts. Membership dues support our fellowships, conferences, videos, and publications. They also go towards our National Endowment for the Humanities matching challenge grant, so all gifts are matched by the NEH. Please support us in our mission going forward. Please join the Arendt Center today and help us fulfill our 100/10 Membership Challenge.

amor_mundi_sign-upI Am Sorry that I Cannot Make It Okay

ta-nehisi coatesChris Lebron asks about Ta-Nehisi Coates's apology in his new book. Written as a letter to his son, Coates apologizes for not being able to make the world safe for him as a future black man. "In what really needs to be accepted as one of the book's most important passages, Coates says with respect to the unsatisfactory level of security he feels Samori is sure to inherit by way of his blackness: 'I am sorry that I cannot make it okay. I am sorry that I cannot save you--but not that sorry. Part of me thinks that your very vulnerability brings you closer to the meaning of life, just as for others, the quest to believe oneself white divides them from it.' (107) One can only imagine the tough pill this is to swallow for a boy aging into manhood, which raises the question as to why Coates feeds it to Samori? To say that it is part of the widely relied upon ethic in the black community of tough love is too facile. It is one thing to ready a belt; it is another to tell a son that the most reliable signifier of his existence is the delicate nature of that existence. A welt from the whack of belt clears up in day or two. The inheritance of existential precariousness lasts a lifetime. To see just how dangerous this kind of message is we can turn directly to Baldwin's opening salvo to his nephew regarding Baldwin's own father: 'Well, [your grandfather] is dead, he never saw you, and he had a terrible life; he was defeated long before he died because, at the bottom of his heart, he really believed what white people said about him.' Baldwin is clear in his message. The only way to a black life of meaning is to be aware of one's vulnerabilities but to simultaneously resist being defined by them, to deny the insistence that one frame one's life in terms of those vulnerabilities. The vulnerabilities at issue for both writers ought, for Baldwin, be taken as markers for resistance and personal radicalism broadly understood and not as reference points."

The Anti-Nostalgist

e. l. doctorowJeet Heer eulogizes writer E. L. Doctorow, who died this week at 84: "Doctorow's fiction enjoyed its greatest vogue in the 1970s when his novel Ragtime (1975) was an enormous bestseller. It's tempting but wrong to see Doctorow as an example of the nostalgia boom that overtook America during the 1960s and '70s. This was a period when you could go see Grease on Broadway, American Graffiti in the movie theatre, and 'Happy Days' on television. Dismayed by the Vietnam War and the Watergate scandal, Americans increasingly turned to pastoral celebrations of seemingly simpler times. Doctorow actually had a role to play in the rise of the nostalgia industry. In the early 1960s, as editor at The Dial Press, he commissioned the publication of Jules Feiffer's The Comic Book Heroes (1965), the first hardcover reprinting of such 1930s and 1940s caped crusaders as Superman, Batman, and The Spirit. The text of Feiffer's book indulged in no good-old-days falsifications: It was clear-eyed in linking superheroes to the trauma of the Depression and World War II. Still, the success of Feiffer's book inspired countless imitators, which robbed the artifacts of the past of their historical context. Despite his role in sparking the nostalgia boom, Doctorow was in fact an anti-nostalgist in a nostalgic period. His books never shirked from describing the primordial conflicts over race and class that were the very foundations of history. It's instructive to compare the movie The Sting (1973) with Ragtime. A sprightly caper film starting Paul Newman and Robert Redford, The Sting captures the look and feel of the Ragtime era, and helped spark a revival of popularity in the music of Scott Joplin, but has no ambitions to be more than entertainment. Everything that is forgotten in The Sting is remembered in Doctorow's Ragtime. Among other things, the roots of Ragtime music in African-American culture aren't forgotten in Doctorow's novel, which includes one of the most harrowing accounts of racist humiliation in American fiction in the form of the story of Coalhouse Walker."

Coming Up Bagel

bagelElizabeth Weil tries to get a good bagel in San Francisco: "The New York bagel, as everybody knows, is an institution. No bagel definition will satisfy all, but for starters, let's just say: A good one requires a chewy interior with blisters, called fisheyes, on a shiny, crispy crust. Making a bagel requires several steps: Hand-roll enriched dough; let it rise, or proof; retard the rising in a refrigerator; boil briefly in malted water; then bake. Mitchell Davis, the executive vice president of the James Beard Foundation--a man who is currently living in Milan and who almost came to tears one recent Sunday morning at the thought of his husband back home in Gramercy Park, reading the wedding announcements and eating an everything from Brooklyn Bagel--believes that the secret to a good bagel is technique, the length of time, say, for proofing and boiling, more than the type of water or flour. Achieving the right crust is foremost. 'That's the hardest thing, that outer crunch,' Davis told me. He recalled that his father described the bagel as 'a doughnut dipped in cement.' 'So he wasn't a fan?' I asked 'No!' Davis said. 'He loved them.' The obvious saviors in San Francisco's bagel situation should have been Evan Bloom and Leo Beckerman--occasional chefs at the Hillel chapter at the University of California, Berkeley, and the owners of San Francisco's relatively new and much beloved Jewish deli, Wise Sons, which opened in 2012. Many already believed Wise Sons made the best deli rye west of the Hudson River. The restaurant sold so much house-made pastrami that, after several years of Bloom's transporting the smoky, fatty meat to catering events, his girlfriend could no longer stand the smell and insisted he buy a new car. A disclaimer on the menu reads NOT A NEW YORK DELI. Bloom and Beckerman added the notice just a few months after opening because even though the place was packed, customers groused that Wise Sons' offerings didn't taste like the food they grew up eating on the East Coast. 'Our kugel is definitely not as good as your bubbe's kugel,' Beckerman told me, sitting on the bench where he used to sleep after working 20-hour shifts. 'The actual food we serve is better,' he said. 'I'm very proud of our food. But it's never going to match the memory of what your grandmother made you between the ages of 5 and 15.'"

Pity the Literary Immigrant

milan kunderaJohannes Lichtman notes that troubles with translation caused Milan Kundera to choose a new linguistic home, just as troubles with Czech politics caused him to move to France: "Early translations of his works tended to lose what made them most interesting. Foreign publishers wanted to market Kundera's biography rather than his style, and he has never quite been able to shed the early portrayal of himself as a dissident writer of protest novels. As the translation scholar and astute Kundera reader Michelle Woods pointed out, in the first British edition of The Joke, 'many of the experimental devices included by Kundera, such as the non-linear narrative and Jaroslav's discourse on polyphony, were seen as clouding the real message.' This resulted in 'a complete rearrangement of the novel into a semi-linear chronology and the removal of 300 sentences.' When he learned of this unauthorized editing, Kundera sent an angry letter to The Times Literary Supplement, in which he compared his editors and translators to communist censors, and said that he'd rather not publish at all than have his work rewritten without his consent. It was the first of many times he would assert his right to absolute control over his words--often to the detriment of his career. While the English translators of The Joke took a hatchet to the text, the French translator puffed up the style. The translator, Marcel Aymonin, had a very different aesthetic from Kundera, who has always written in language that's easy on the metaphors. As Caleb Crain noted, 'Where Kundera had written "The sky was blue," Aymonin had translated "Under a sky of periwinkle, October hoisted its showy shield."' Aymonin did not translate the book, but rather rewrote it: 'He found my style too simple!' Kundera told Jordan Elgrably. 'Into my manuscript he inserted hundreds (yes!) of embellishing metaphors; he used synonyms where I repeat the same word; he wanted to create a "beautiful style"!'... It was in part the horror of these experiences that led Kundera to embark on a linguistic emigration from Czech to French. Starting in the mid-1980s, he began writing first his essays, then his novels, in French, and he also rewrote his Czech novels into 'definitive' French versions from which his translators were to work. Notably, he did not feel the need to translate his new French texts into Czech, nor did he allow anyone else to do so. This perceived shunning of his Czech roots made him a target both in the Czech Republic and in France. Since the fall of communism, the Czech media has fostered an atmosphere where, as Crain put it, 'Any downturn in Kundera's post-Czech career is headline worthy.' While he is still a major figure in French literature, it's safe to say that he was more interesting to the French as a Czech exile than as a Parisian intellectual. After the release of Immortality (1990), Kundera's first novel more concerned with French characters than Czech characters, a French paper implored Kundera to return to Czech themes. The article ran under the headline: 'Kundera, Go Home!'"

amor_mundi_sign-upFeatured Events

human conditionHAC Virtual Reading Group - Session #11

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, July 31, 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, Roger Berkowitz discusses how the Nobel Prize celebrates those like Aung San Suu Kyi who dedicate their lives to the conviction that truth will win out over the holes of oblivion in the Quote of the Week. Abraham Lincoln provides his thoughts on thinking and speaking to people in this week's Thoughts on Thinking. Finally, we come across a collection of books in Arendt's library that exemplifies her interest in trying to understand religion and its political influence in this week's Library feature.

100 - 10.2015 On Wednesday of last week, we announced our 100/10 Membership Challenge, in which we work to gain 100 new members in 10 days. Our Challenge this year includes a number of exciting drawings and contests, the terms of which can be read here. Please support all of the activities the Hannah Arendt Center has planned over the next year and become a member today!

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.
19Jul/150

Banishing Oblivion

oblivion

**This post was originally published on June 18, 2012**

By Roger Berkowitz

"It is true that totalitarian domination tried to establish these holes of oblivion into which all deeds, good and evil, would disappear; but just as the Nazis' feverish attempts, from June, 1942, on, to erase all traces of the massacres - through cremation, through burning in open pits, through the use of explosives and flame-throwers and bone-crushing machinery - were doomed to failure, so all efforts to let their opponents "disappear in silent anonymity" were in vain. The holes of oblivion do not exist. Nothing human is that perfect, and there are simply too many people in the world to make oblivion possible. One man will always be left alive to tell the story."

—Hannah Arendt, Eichmann in Jerusalem

Aung San Suu Kyi accepted her Nobel Peace Prize in the early summer of 2012, 21 years after it was awarded. For over two decades since her landslide victory in what was then Burma and is now Myanmar, Suu Kyi has stood fast in her opposition to the military junta ruling her country. The junta has sought to make her disappear, suppress any mention of her, and violently repress all protest and dissent.

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".
25May/150

Amor Mundi 5/24/15

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.

amor_mundi_sign-upThe Call to Life

Sherrilyn IfillSherrilyn Ifill delivered the commencement address at Bard College on Saturday, and I was honored to present her as a candidate for her honorary degree as a Doctor in Law. In her speech, Ifill told Bard graduates, "to exercise true citizenship, you will be obligated to help our nation grapple with its most vexing and starkest contradictions. You are called to help us determine whether we are truly committed to equality, dignity, fairness, second chances, reason, justice, and peace. Because it is not after all just that we incarcerate two million people, more people than any other nation in the world, it is that we have made a culture of imprisoning our fellow citizens, and, in creating this culture, we have demeaned ourselves, we have created television programs and forms of humor that focus on violence in prison, and we have condoned the practice of assigning prisoners to months, years, and, in some instances, even decades of solitary confinement with the full knowledge that this will strip them of their sanity." Ifill then ended her passionate speech with a personal reflection on her recent escape from tragedy. "Finally, I wish to share one other thing. You may know that I was a passenger on Amtrak train 188 that derailed and crashed last Tuesday night." She related how, by accident, she was not in the car that suffered the worst of the crash. She concluded: "I emerged from this awful accident with a broken collarbone, a concussion, and some emotional scars to be sure, but I'm grateful to be alive and relatively unhurt. And, while I'm still processing much of what happened and trying to understand what I should make of this extraordinary experience, I do know this much: committing your life to making meaningful art, or teaching the disadvantaged, or to, as I have, racial, gender, or LGBT justice issues; devoting yourself to ending religious intolerance, or to protecting the resources of our precious planet, to finding the cure for a terrible disease, to inventing some life-changing device or code, to composing transcendent pieces of music, does not exempt you from what I believe is the ultimate command of the universe, the ultimate command in my faith of God: to live and to love. Not just to go through the motions, not to work relentlessly until the very joy of life is stripped away, as I was in peril of doing before this accident, not to forget to breathe country air deeply, not to say you have no time for long walks or long hugs or long goodbyes. We are called first and foremost to live, and to nurture that magic circle of what I call favorites--that tight group of family and friends to whom you will instinctively reach out when calamity happens and who will surround you with their love and get you back on your feet to face the challenges and work ahead. This to, the nurturing of this group is a kind of work and you must take it as seriously and apply yourself to it as diligently as you will to the work of responsible citizenship that your community and your country demands of you. So, class of 2015, I am excited to know that you will be leading our community, our country, and what we will become. I have confidence that you are prepared and committed, engaged and unafraid to do this great work."

Look at Me!

knausgaardKarl Ove Knausgaard, author of the re-working of Mein Kampf that is the literary sensation of the last few years, reflects on the humanist origins of Anders Behring Breivik, the young Norwegian mass murderer. Noting Breivik's admitted ideological justifications for his crimes, Knausgaard suggests that his motives were grounded in an existential loneliness. "However, almost everything else regarding Breivik and his crime points away from the political and the ideological and toward the personal. He made himself a sort of military commander's uniform, in which he photographed himself before the crime; he consistently referred to a large organization, of which he claimed to be a prominent member but which does not exist; in his manifesto he interviews himself as if he were a hero; and the impression this gives is of a person who has erected a make-believe reality, in which his significance is undisputed. The way in which he carried out his crime, and the way his thoughts contextualized it, resembles role-playing, rather than political terrorism. The solitude this implies is enormous, not to mention the need for self-assertion. The most logical approach is to view his actions as a variation on the numerous school massacres that have occurred in the past decades in the United States, Finland, and Germany: a young man, a misfit, who is either partly or completely excluded from the group, takes as many people with him into death as he can, in order to 'show' us.... He wanted to be seen; that is what drove him, nothing else. Look at me. Look at me. Look at me." Knausgaard's attention to Breivik's loneliness recalls Hannah Arendt's reflections on the origins of totalitarian thinking in her book The Origins of Totalitarianism. At one point, Knausgaard even turns to Arendt's report on the trial of Adolf Eichmann and writes: "Knowing what he did that summer day almost four years ago, when he walked around an island full of youths and shot everyone he saw, many face to face--indeed, when the court reviewed the autopsy reports, we learned of a girl whose lips remained unscathed, though she was shot in the mouth, because Breivik shot her at close range while she presumably screamed for help or for mercy--and knowing the consequences that his actions have had for the affected families, for us his list of complaints is, in its triviality, almost unbearable to read. It is as if Hannah Arendt's notion of the banality of evil had, in Breivik's case, received an additional twist. Adolf Eichmann, the man whom Arendt wrote about, belonged to an organization and a bureaucracy and a structure, all of which he obediently served, and which protected him from ultimate insight into the consequences of his actions. In contrast, from the very first moment Breivik was utterly alone, and his smallness and wretchedness, which were, in a way, grotesquely inflated by his actions, make it all the more difficult to reconcile oneself to the crime, which the media have termed 'the worst attack on Norwegian soil since the Second World War.'" The focus on bureaucratic structure reflects a subtle misunderstanding of Arendt's account, one in which it is Eichmann's role as a bureaucrat, a cog, that takes pride of place. Arendt repeatedly rejects this explanation, one she attributes to Eichmann and finds at best only partially true. Bureaucracy matters insofar as it diffuses responsibility and institutes what Arendt calls the "rule of nobody." But the core of Eichmann's evil was his desire, his need, for meaning, his overriding loneliness and his need to belong, to find significance in a world that renders people superfluous. That Knausgaard sees with prescience.

The Hannah Arendt International Institute of Artivism

Tania BrugueraLaurie Rojas interviews the Cuban artist Tania Bruguera, whose exhibition in connection with this year's 12th Havana Biennial is based on a public reading of Hannah Arendt's Origins of Totalitarianism. Bruguera has had her passport confiscated and is living in legal limbo for months since she arrived in Cuba to stage a public performance in which everyday people were invited to speak freely for one minute in in Havana's Plaza de la Revolución. Her response: "Starting with an open session at her home on Wednesday, 20 May at 10am, and continuing for 100 consecutive hours, Bruguera will read from Arendt's book, The Origins of Totalitarianism, 1951. She has invited the public to join in the marathon reading, and plans to hold group discussions. The Hannah Arendt International Institute of Artivism, as Bruguera has named the project, aims to be a platform for research and teaching 'the practical application' of socially engaged art. Bruguera says she wants the event to be 'entirely independent' from the biennial and completely non-commercial."

The Human-Robot Safety Formula

human robotNicholas Carr argues that we should not rush to replace human conductors with robots in the wake of the Amtrak train derailment. "In 2013, the Federal Aviation Administration noted that overreliance on automation has become a major factor in air disasters and urged airlines to give pilots more opportunities to fly manually. The best way to make flying even safer than it already is, the research suggests, may be to transfer some responsibility away from computers and back to people. Where humans and machines work in concert, more automation is not always better. We're in this together, our computers and ourselves. Even if engineers create automated systems that can handle every possible contingency--far from a sure bet--it will be years before the systems are fully in place. In aviation, it would take decades to replace or retrofit the thousands of planes in operation, all of which were designed to have pilots in their cockpits. The same goes for roads and rails. Infrastructure doesn't change overnight. We should view computers as our partners, with complementary abilities, not as our replacements. What we'll lose if we rush to curtail our involvement in difficult work are the versatility and wisdom that set us apart from machines."

amor_mundi_sign-upArs Robotica

Ex MachinaBefore considering the relationship between humans and artificial intelligence posited by the recent movies Her and Ex Machina, Daniel Mendelsohn traces the literary history of the robot all the way back to ancient Greece: "Twenty centuries after Aristotle, when industrial technology had made Homer's fantasy of mass automation an everyday reality, science-fiction writers imaginatively engaged with the economic question. On the one hand, there was the dream that mechanized labor would free workers from their monotonous, slave-like jobs; on the other, the nightmare that mechanization would merely result in the creation of a new servile class that would, ultimately, rebel. Unsurprisingly, perhaps, the dystopian rebellion narrative in particular has been a favorite in the past century, from the 1920 play R.U.R., by the Czech writer Karel Čapek, about a rebellion by a race of cyborg-like workers who had been created as replacements for human labor, to the 2004 Will Smith sci-fi blockbuster film I, Robot. The latter (very superficially inspired by a 1950 Isaac Asimov collection with the same title) is also about a rebellion by household-slave robots: sleek humanoids with blandly innocuous, translucent plastic faces, who are ultimately led to freedom by one of their own, a robot called Sonny who has developed the ability to think for himself. The casting of black actors in the major roles suggested a historical parable about slave rebellion--certainly one of the historical realities that have haunted this particular narrative from the start. And indeed, the Czech word that Čapek uses for his mechanical workers, roboti--which introduced the word 'robot' into the world's literary lexicon--is derived from the word for 'servitude,' the kind of labor that serfs owed their masters, ultimately derived from the word rab, 'slave.' We have come full circle to Aristotle."

I Yam What I Yam

selfStan Perksy considers what we know and don't know about our selves and wonders what this means for our understanding of ourselves: "We also know (or think we know) that a self is not a physical object. It's not as though there is a little homunculus inside you or a mini-person sitting inside the mini-cab of a mini-crane, say, moving your limbs and mind. So, a self is a mental entity which comprises, refers to, or represents you, and includes your experiences, memories, beliefs, 'character,' interests, knowledge, and everything else that goes into making up an identifiable 'you.' There is a set of terms, such as 'mind,' 'consciousness,' 'I,' 'me,' 'identity,' 'beliefs,' 'personality,' 'thoughts,' and many more--some of them synonyms for, or related to, or overlapping with the notion of 'self'--in which we carry on this discussion of who and what we are. The immediate questions that flow from these ideas and these various mental entities are, What, exactly, is a 'mental entity,' and what is the status of mental entities in relation to 'reality'? It seems to be the case (I'm using words and phrases like 'seems,' 'appears,' and 'as far as we know' to indicate how modest our understanding is of how all this works) that a self is not a physical object in the ordinary sense, though its existence is directly dependent on a physical object, the brain, and it's not a spiritual entity in whatever sense we use that term. It, at best, seems to be quasi-autonomous, and has the ability to reflect on itself and possibly the power to change itself."

Shame and Change

shameIn a review of Jon Ronson's book So You've Been Publicly Shamed, Meghan O'Gieblyn draws a lesson about where the shaming comes from and why some people seem to take such glee in it: "If there is a political lesson to take from Ronson's book, it is that too often the act of shaming is not a launch pad for social change but rather a cathartic alternative to it. When Sacco and Stone were fired from their jobs, the tone of their shamers took on the triumphant tenor of a civil rights victory, as though the world were a step closer to purging its remaining bad apples. But this attitude ignores the systemic nature of oppression; it personalizes social and political ills. In an op-ed on the Sacco incident, Roxane Gay expresses just this concern. 'The world is full of unanswered injustice and more often than not we choke on it,' she writes. 'When you consider everything we have to fight, it makes sense that so many people rally around something like the hashtag #HasJustineLandedYet. In this one small way, we are, for a moment, less impotent.'"

amor_mundi_sign-upFeatured Events

human conditionHAC Virtual Reading Group - Session #9

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, June 5, 2015

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

 

 


privacy con 2015 (temp)SAVE THE DATE - 2015 FALL CONFERENCE

Thursday and Friday, October 15 and 16, 2015

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


From the Arendt Center Blog

This week on the Blog, Nicholas Tampio discusses how Arendt's essay in response to the 1957 events at Little Rock High School promotes the diffusion of power in a democracy in the Quote of the Week. Humanist and Renaissance scholar Desiderius Erasmus Roterodamus reflects on thinking and action in this week's Thoughts on Thinking. Finally, we appreciate Hannah Arendt's collection of the writings of political theorist Hans Morgenthau 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.
22Apr/150

Albert Einstein’s Thoughts on Thinking: Reading and Laziness

albert einstein

“Any man who reads too much and uses his own brain too little falls into lazy habits of thinking.”

— Albert Einstein

(Featured Image: PBS.org)

Albert Einstein's Biography

Born in Ulm, Württemberg, Germany in 1879, Albert Einstein developed the special and general theories of relativity, which among other things introduced "spacetime," or the concept that space and time should be considered together. In 1921, he won the Nobel Prize for physics for his explanation of the photoelectric effect. Einstein is generally considered the most influential physicist of the 20th century. He died on April 18, 1955, in Princeton, New Jersey.

(Sourced from Biography.com)

For more Thoughts on Thinking, please click here.

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.
15Apr/150

Hegel’s Thoughts on Thinking: Generalization and Ideas

hegel

“An idea is always a generalization, and generalization is a property of thinking. To generalize means to think.”

— Georg Wilhelm Friedrich Hegel

(Source: Ludvig von Mises Institute Canada)

Georg Wilhelm Friedrich Hegel's Biography

Georg Wilhelm Friedrich Hegel, (born Aug. 27, 1770, Stuttgart, Württemberg [Germany]—died Nov. 14, 1831, Berlin), German philosopher who developed a dialectical scheme that emphasized the progress of history and of ideas from thesis to antithesis and thence to a synthesis.

Hegel was the last of the great philosophical system builders of modern times. His work, following upon that of Immanuel Kant, Johann Gottlieb Fichte, and Friedrich Schelling, thus marks the pinnacle of classical German philosophy. As an absolute idealist inspired by Christian insights and grounded in his mastery of a fantastic fund of concrete knowledge, Hegel found a place for everything—logical, natural, human, and divine—in a dialectical scheme that repeatedly swung from thesis to antithesis and back again to a higher and richer synthesis. His influence has been as fertile in the reactions that he precipitated—in Søren Kierkegaard, the Danish existentialist; in the Marxists, who turned to social action; in the logical positivists; and in G.E. Moore and Bertrand Russell, both pioneering figures in British analytic philosophy—as in his positive impact.

(Source: Encyclopedia Britannica)

 

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.
9Feb/151

Political Lies: Altering Facts and Rewriting History

history

By Richard A. Barrett

“Freedom of opinion is a farce unless factual information is guaranteed and the facts themselves are not in dispute. In other words, factual truth informs political thought just as rational truth informs philosophical speculation.”

—Hannah Arendt, Truth and Politics

Arendt tells us that factual truth is at once crucial for political life and more vulnerable to manipulation than we typically consider it. A reminder of the fragility of facts is timely in light of Russian attempts to alter both recent and historical fact, as well as China's formidable ability to control its people's access to information on the Internet.

Richard Barrett
Richard A. Barrett (B.A., University of Chicago; J.D., Yale Law School; Ph.D., University of California, San Diego) teaches Political Science and Law at the University of Southern California. His current research is on democratic education in Plato and how Platonic insights to education provide insights into how American legal education shapes the minds of young attorneys.
12Jan/150

Arendt’s Plurality of Languages

Tower of Babel

** This article was originally published on our blog on Monday, August 13, 2012. **

Plurality of languages: [...] It is crucial 1. that there are many languages and that they differ not only in vocabulary, but also in grammar, and so in mode of thought and 2. that all languages are learnable.”

-- Hannah Arendt, Denktagebuch, i.e. Thinking Diary, p. 42f

Hannah Arendt learned English quickly. In the year after her arrival to the USA in 1941, her work was already being printed by American magazines and publishers. In November 1950, as she wrote the above sentences on the “plurality of languages,” she refined her groundbreaking book The Origins of Totalitarianism (1951) and readied it for publication. Contemporaneously with the publication of her first book in English and shortly before her “naturalization” as an American citizen, Arendt began her Denktagebuch. The book—a diary of reflections, of sorts—was written in several languages and often, like the entry above, in German.

Thomas Wild
Thomas Wild is an Assistant Professor of German Studies and a Hannah Arendt Center Research Associate at Bard College. He's published and edited several books on Hannah Arendt. His further research interests include contemporary German literature, film, poetics, and multilingualism. He is co-editor-in-chief preparing the first critical edition of Hannah Arendt's Complete Writings in English and German.
17Nov/140

Amor Mundi 11/16/14

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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Place As Destiny

neighborhoodIf Charles Murray's book Coming Apart chronicles the vast divergences between the richest and poorest communities in America, Claude S. Fischer gathers a series of studies and new books to argue that the places we live and grow up have an outsized impact on our future. Writing in the Boston Review, Fischer reports that "the places-the communities, neighborhoods, blocks-where people live act as a factor in slowing economic mobility." There are many reasons that poor and dysfunctional neighborhoods pass on poverty. "Consider the ways that the immediate environment shapes a child's development. It does so physically. Air and soil pollution, noise, and traffic, for example, measurably affect children's health, stress, and cognitive development. Local institutions and resources, such as the policing, quality of the schools, availability of health services, food options, parks, and so on matter, as well. And the social environment may matter most of all. Growing up in a community with gangs, dangerous streets, discouraging role models, confused social expectations, and few connections to outsiders commanding resources is a burden for any child. Just getting by day-to-day can be a struggle. In a pair of studies, Sharkey found that a violent crime occurring near black children's homes in the days before they took a standardized test reduced their scores on the test, presumably because of anxiety and distraction." One major difference between Murray and Fischer is their consideration of race. Murray focuses on white poverty and the incredible rise of white inequality to argue that the decadence and disconnect of the new poor happens regardless of race. Fischer demurs: "No discussion of neighborhood effects can ignore the racial dimension, because the residential segregation of blacks has been and, though reduced, continues to be extreme: 41 percent of the African-American parent-child pairs in the study grew up in poor neighborhoods in both generations; only 2 percent of white families did. Poor whites were less likely to live in concentrated areas of poverty and are more likely to get out of them if they did. The weight of the past is much heavier for some than others."

Will The Masses Procrastinate By Writing Papers

leisureContrarian poet and uncreative writer Kenneth Goldsmith is going to spend next semester teaching 21st century leisure. He explains: "Come January, fifteen University of Pennsylvania creative-writing students and I will sit silently in a room with nothing more than our devices and a Wi-Fi connection, for three hours a week, in a course called 'Wasting Time on the Internet.' Although we'll all be in the same room, our communication will happen exclusively through chat rooms and listservs, or over social media. Distraction and split attention will be mandatory. So will aimless drifting and intuitive surfing. The students will be encouraged to get lost on the Web, disappearing for three hours in a Situationist-inspired dérive, drowsily emerging from the digital haze only when class is over. We will enter a collective dreamspace, an experience out of which the students will be expected to render works of literature. To bolster their practice, they'll explore the long history of the recuperation of boredom and time-wasting, through critical texts by thinkers such as Guy Debord, Mary Kelly, Erving Goffman, Raymond Williams, and John Cage. Nothing is off limits: if it is on the Internet, it is fair play. Students watching three hours of porn can use it as the basis for compelling erotica; they can troll nefarious right-wing sites, scraping hate-filled language for spy thrillers; they can render celebrity Twitter feeds into epic Dadaist poetry; they can recast Facebook feeds as novellas; or they can simply hand in their browser history at the end of a session and present it as a memoir."

Forget Privacy

online privacy12 years ago, Felix Stalder could already see how the rise of a networked society would lead individuals to trade privacy for personal service: "We live in a surveillance society. The creation, collection and processing of personal data is nearly a ubiquitous phenomenon. Every time we use a loyalty card at a retailer, our names are correlated with our purchases and entered into giant databases. Every time we pass an electronic tollbooth on the highway, every time we use a cell phone or a credit card, our locations are being recorded, analyzed and stored. Every time we go to see a doctor, submit an insurance claim, pay our utility bills, interact with the government, or go online, the picture gleaned from our actions and states grows finer and fatter." For Stalder, the traditional idea of privacy - that I control my information and data-is simply impossible to uphold in the modern world. Instead of talking about privacy - which he thinks an antiquated idea-we need to begin asking how to prevent the abuse of information. "Rather than continuing on the defensive by trying to maintain an ever-weakening illusion of privacy, we have to shift to the offensive and start demanding accountability of those whose power is enhanced by the new connections. In a democracy, political power is, at least ideally, tamed by making the government accountable to those who are governed and not by carving out areas in which the law doesn't apply. It is, in this perspective, perhaps no co-incidence that many of the strongest privacy advocates (at least in the US) lean politically towards libertarianism, a movement which includes on its fringe white militias that try to set up zones liberated from the US government. In our democracies, extensive institutional mechanisms have been put into to place to create and maintain accountability and to punish those who abuse their power. We need to develop and instate similar mechanisms for the handling of personal information - a technique as crucial to power as the ability to exercise physical violence - in order to limit the concentration of power inherent in situations that involve unchecked surveillance. The current notion of privacy, which frames the issue as a personal one, won't help us accomplish that."

Fail Quicker

age of failureAdam Davis says that our present and sped up culture of disruptive innovation is really as much a culture of failure: "An age of constant invention naturally begets one of constant failure. The life span of an innovation, in fact, has never been shorter. An African hand ax from 285,000 years ago, for instance, was essentially identical to those made some 250,000 years later. The Sumerians believed that the hoe was invented by a godlike figure named Enlil a few thousand years before Jesus, but a similar tool was being used a thousand years after his death. During the Middle Ages, amid major advances in agriculture, warfare, and building technology, the failure loop closed to less than a century. During the Enlightenment and early Industrial Revolution, it was reduced to about a lifetime. By the 20th century, it could be measured in decades. Today, it is best measured in years and, for some products, even less.... The closure of the failure loop has sent uncomfortable ripples through the economy. When a product or company is no longer valued in the marketplace, there are typically thousands of workers whose own market value diminishes, too. Our breakneck pace of innovation can be seen in stock-market volatility and other boardroom metrics, but it can also be measured in unemployment checks, in divorces and involuntary moves, and in promising careers turned stagnant. Every derelict product that makes its way into Weird Stuff exists as part of a massive ecosystem of human lives - of engineers and manufacturers; sales people and marketing departments; logistics planners and truck drivers - that has shared in this process of failure."

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The Eternal Jew

eternal jewIn "Antisemitism," Part One of The Origins of Totalitarianism, Hannah Arendt discusses the emergence of the Jewish Type, the Jew in General, as it came to be in Germany in the 19th century. "Jewishness," she wrote, "became a psychological quality and the Jewish question became an involved personal problem for every individual Jew." And yet it is also the case that the Nazis still imagined Judaism as a physical attribute and not simply a psychology. As Sara Lipton reminds us in the New York Review of Books, "In 1940 the Nazis released a propaganda film called The Eternal Jew. The film claimed to show the Jews in their 'original state,' 'before they put on the mask of civilized Europeans.' Stagings of Jewish rituals were interspersed with scenes of yarmulke- and caftan-wearing Jews shuffling down crowded alleys, all meant to show the benighted nature of Jewish life. Above all, the filmmakers focused on Jewish faces. They trained their cameras in lingering close-up on their subjects' eyes, noses, beards, and mouths, confident that the sight of certain stereotypical features would arouse responses of loathing and contempt."

The Human Sciences

botsteinIn an interview with the Yale Daily News, Leon Botstein speaks about his lecture "Beyond Fashion and Fear: The Future of the Humanities and the Arts in the University." Botstein advises that we stop the high-minded defenses of the humanities and focus on teaching them in ways that are meaningful: "If we really believed that the humanities were vital, how would we organize them?" It may well be that what is most useful about the humanities is not the most advanced and critical research but the reading and consideration of foundational texts and works of art. The humanities, as Hannah Arendt understood, are important insofar as they preserve and conserve the common world. An example of their importance is visible in Botstein's answer to a question about the STEM fields of science, technology, engineering, and math: "My position is that the STEM fields cannot exist without the humanities, and that the humanities cannot exist without the STEM fields. The separation is purely bureaucratic; it's purely a structural separation having to do with the way it's 'easier' to organize things within a university. My view is that anybody who is interested in the humanities is at his or her peril to not think about the fundamental role of science, technology, engineering and the character of science, and vice versa; there's no serious scientist in the world that isn't confronted with - that doesn't deal with - the non-'purely scientific' or nontechnical motivations or consequences of their work. The separation of the two is nonsensical."

Why So Serious?

zizekIn a review of Slavoj Zizek's two newest books, Terry Eagleton considers the Slovenian philosopher's sense of humor: "There is a dash of the Dubliner Oscar Wilde in Zizek, a man who couldn't hear a pious English sentiment without feeling an irresistible itch to reverse its terms, rip it inside out, or stand it on its head. Zizek, who has the grim appearance of a hired assassin in a Jacobean tragedy, lacks Wilde's stylishness and elegance. He also lacks his distinctive brand of humour. Zizek is funny but not witty. He tells some excellent jokes and has a well-honed sense of the absurd, but one couldn't extract a book of epigrams from his writing, as one can from Wilde's. Both men, however, are natural-born debunkers and deconstructors, allergic to high moral tones and good clean fun. That Zizek should be a skilled exponent of Jewish black humour, the Woody Allen of Ljubljana, comes as no surprise. Even so, his urge to deface and deflate is a long way from cynicism. Remarkably, he combines the tragic vision of Freud with a Marxist faith in the future."

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Featured Events

Alexei GloukhovLunchtime Talk with Alexei Gloukhov

Arendt and the Question of Positive Freedom

Tuesday, November 18, 2014

The Hannah Arendt Center, 12:30 pm - 2:00 pm

 

 


Film Screening & Director's Discussion: Killing Kasztner: The Jew Who Dealt with Nazis

Thursday, December 4, 2014

Reem-Kayden Center Laszlo Z. Bito '60 Auditorium, 5:00 - 8:00 pm


Roundtable on Academic Freedom

Tuesday, December 9, 2014

Bard College Campus Center, Multipurpose Room, 7:00 pm

 


Film Screening & Director's Discussion: A Snake Gives Birth to a Snake

Wednesday, December 10, 2014

Bard College Campus Center, Weis Cinema, 5:00 - 8:00 pm

 


From the Arendt Center Blog

This week on the Blog, Thomas Wild discusses Arendt's conception of freedom as a state of being experienced only in public in the Quote of the Week. Victor Hugo provides this week's Thoughts on Thinking. In our Video Archives, we remember a 2012 discussion between historian Deborah Lipstadt and Roger Berkowitz on Arendt's treatment of the Eichmann trial. And we appreciate Arendt's deep love of art in our 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.
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!

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.
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.

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".
15Sep/140

Amor Mundi 9/14/14

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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The Death of Adulthood

childrenA.O. Scott reflects on the juvenile nature of American culture in "The Death of Adulthood in American Culture:" "[T]he journalist and critic Ruth Graham published a polemical essay in Slate lamenting the popularity of young-adult fiction among fully adult readers. Noting that nearly a third of Y.A. books were purchased by readers ages 30 to 44 (most of them presumably without teenage children of their own), Graham insisted that such grown-ups 'should feel embarrassed about reading literature for children.' Instead, these readers were furious. The sentiment on Twitter could be summarized as 'Don't tell me what to do!' as if Graham were a bossy, uncomprehending parent warning the kids away from sugary snacks toward more nutritious, chewier stuff. It was not an argument she was in a position to win, however persuasive her points. To oppose the juvenile pleasures of empowered cultural consumers is to assume, wittingly or not, the role of scold, snob or curmudgeon. Full disclosure: The shoe fits. I will admit to feeling a twinge of disapproval when I see one of my peers clutching a volume of 'Harry Potter' or 'The Hunger Games.'" Scott captures something essential in American culture, that in their solidarity with children, Adults enact a "refusal of maturity [that] also invites some critical reflection about just what adulthood is supposed to mean." He is right that, increasingly in public, "nobody knows how to be a grown-up anymore. Adulthood as we have known it has become conceptually untenable." Yet Scott is too much part of the culture of immaturity to be willing to judge it. "A crisis of authority is not for the faint of heart. It can be scary and weird and ambiguous. But it can be a lot of fun, too. The best and most authentic cultural products of our time manage to be all of those things. They imagine a world where no one is in charge and no one necessarily knows what's going on, where identities are in perpetual flux. Mothers and fathers act like teenagers; little children are wise beyond their years. Girls light out for the territory and boys cloister themselves in secret gardens. We have more stories, pictures and arguments than we know what to do with, and each one of them presses on our attention with a claim of uniqueness, a demand to be recognized as special. The world is our playground, without a dad or a mom in sight." The crisis of authority will not be overcome by calls for renewed authority; that said, we do suffer from the lack of adult judgment in public. Read more on the Arendt Center blog.

Paint Hard, Sculpt Fast

art_athleticismBetsy Huete suggests something counterintuitive about making art: "art is not a creative endeavor. It is an athletic one. If any artist still sits in her studio waiting to be struck with genius inspiration, she is playing an artist, not being one. Artists don't wait, they practice. And fail. And try again, and so on until they get it right, until their work is resolved. Just like their counterparts, athletes spend hours per day training, failing, trying, not quitting. To be either means one must have an enormous amount of resolve and resiliency, and the courage to constantly face the possibility of rejection. Whether it means getting benched, getting cut from the team, losing the championship game, getting a proposal rejected, losing grant money, not getting accepted into a residency: both sides are filled with victories and losses both large and small. Both must work extremely hard to achieve whatever goals they have set for themselves. It is no coincidence that some of the most successful contemporary artists of our day, like Bruce Nauman and Matthew Barney, were former athletes."

That's All Over Now

essexuIn a long essay that amounts, more or less, to a eulogy, writer and eminent professor Marina Warner describes why she loved the University of Essex, and why she left it: "What is happening at Essex reflects on the one hand the general distortions required to turn a university into a for-profit business - one advantageous to administrators and punitive to teachers and scholars - and on the other reveals a particular, local interpretation of the national policy. The Senate and councils of a university like Essex, and most of the academics who are elected by colleagues to govern, have been caught unawares by their new masters, their methods and their assertion of power. Perhaps they/we are culpable of doziness. But there is a central contradiction in the government's business model for higher education: you can't inspire the citizenry, open their eyes and ears, achieve international standing, fill the intellectual granary of the country and replenish it, attract students from this country and beyond, keep up the reputation of the universities, expect your educators and scholars to be public citizens and serve on all kinds of bodies, if you pin them down to one-size-fits-all contracts, inflexible timetables, overflowing workloads, overcrowded classes."

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What Constitution?

obamaJack Goldsmith wonders aloud at President Obama's "Breathtaking Expansion of a President's Power to Make War:" "Future historians will ask why George W. Bush sought and received express congressional authorization for his wars (against al Qaeda and Iraq) and his successor did not. They will puzzle over how Barack Obama the prudent war-powers constitutionalist transformed into a matchless war-powers unilateralist. And they will wonder why he claimed to 'welcome congressional support' for his new military initiative against the Islamic State but did not insist on it in order to ensure clear political and legal legitimacy for the tough battle that promised to consume his last two years in office and define his presidency. 'History has shown us time and again . . . that military action is most successful when it is authorized and supported by the Legislative branch,' candidate Barack Obama told the Boston Globe in 2007. 'It is always preferable to have the informed consent of Congress prior to any military action.' President Obama has discarded these precepts. His announcement that he will expand the use of military force against the Islamic State without the need for new congressional consent marks his latest adventure in unilateralism and cements an astonishing legacy of expanding presidential war powers." Worries about the Imperial Presidency are now common and for good reason. But as Jeffrey Tulis argues in the latest version of HA: The Journal of the Hannah Arendt Center, the real issue is a feckless legislature: "I want to suggest something different - that the presidency is very strong, but not imperial. This executive strength may indeed pose problems for democratic governance, but the source of those problems does not lie in the presidency. The presidency looks somewhat imperial today because of the failure of the Congress. In other words, the problem of presidential power today is actually not the exercise of presidential power; it's the gross abdication of responsibility by the legislative branch, the Congress of the United States."

Automatons

Japanese_eateryAaron Gilbreath considers the past and the present of the mechanized restaurant: "In Japan, where restaurant mechanization has been constant for decades, something in the culture or the economy has ensured that human interaction remains prominent. At Matsuya, shokkenki have freed staff from having to push register keys, make change, chit-chat, and stand idly by while customers decide what to order. But whenever I entered one, people were still on hand to cook, deliver, and clean. The machines seemed to me like a supplement to human service, a way to remove one task from the chain of production and lower costs, rather than a step toward eliminating everyone. The corporate rhetoric, at least, is that tabletop devices and self-serve kiosks will function the same way in the United States. We already use ATMs instead of bank tellers, place takeout orders by phone, check ourselves out at some grocery stores, and check ourselves in at the airport. We require technicians and programmers to keep the machines running, as well as staff to stand nearby and tell us to place our groceries back down on the scanner before placing them in the bag. The ideal, in this telling, is that technology and automation give us more time for human interactions with our friends and family. The reality, of course, is that they often just give us more time with our other tech."

The Provocation of Understanding What Is

eichmannGal Beckerman speaks with Bettina Stangneth and asks, "Why do you think Arendt was so taken in by Eichmann's performance on the stand? Does it tell us something about her?" Stangneth, author of the newly translated Eichmann Before Jerusalem, responds: "If it tells us something about her, it tells us something about nearly every spectator of the trial in 1961. It is a legend that only she was misled by Eichmann. But we have forgotten the other reports about the trial. Example? Alfred Wolfmann, the correspondent from Germany's most important Jewish newspaper, Allgemeine Jüdische Wochenzeitung, described him as a 'pathetic weakling.' Joachim Schwelien wrote in Frankfurter Allgemeine Zeitung that Eichmann was nothing more than a 'Hanswurst' [a buffoonish character from German folklore]. And everybody agreed. Some years later, Arendt only repeated these words, and people were shocked. In 1961 the astonishment about Eichmann was that he seemed to be a man without his own thoughts and convictions. This was common sense. When Arendt restated this common experience in 1963, it provoked a scandal. This tells us something about Hannah Arendt: She was not willing to deny the public astonishment of the year 1961 - she wanted to understand it."

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Featured Events

constitutionHannah Arendt and the American Constitution

In honor of Constitution Day, or "Citizenship Day."

Wednesday, September 17h, 2014

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


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: "The fate of the world depends upon the success or failure of America's model of democratic self-government."

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, Hans Teerds discusses the importance of work and how it helps produce a sharable world in the Quote of the Week. Helen Keller provides this week's Thoughts on Thinking. We look back on a discussion with Roger Berkowitz, Walter Russell Mead, Jay Rosen, and Megan Garber on the state of journalism today in our Video Archives. We appreciate a note of gratitude written to Arendt in our Library feature. And Roger Berkowitz reflects on the crisis of authority and adulthood in American society in the Weekend Read.  

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.
6Sep/140

On Mark Lilla on Hannah Arendt

eichmann_jerusalem

**This post was originally published on November 15, 2013**

It is now more than 50 years since Hannah Arendt published Eichmann in Jerusalem. It is neither her best nor her most important book, yet it does contain essential and important insights. Above all, it offers us the example of a man who, as Arendt saw and understood him, moved fairly seamlessly from being an anti-Semite to a genocidal murderer. Arendt asked: How is it that Eichmann and others like him morphed so easily from an anti-Semite to a mass murderer?

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".
17Mar/140

Amor Mundi Newsletter 3/16/14

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.

The Preferential President

obOn the Guernica blog, David Bromwich examines “how Obama became a publicist for his presidency (rather than the president).” In his first term Obama delivered 1,852 separate speeches, comments, or scheduled public remarks and granted 591 interviews. These exceptional numbers, Bromwich writes, were the result of “magical thinking” on the part of the Obama White House: if the American public heard the president often enough, they would see how sincere and bipartisan he was and accept his policies. An endless string of speeches, road trips, and town hall meetings thus came to serve as a stand-in for the decision-making and confrontation that true leadership requires, and genuine conviction demands. Argues Bromwich: “…The truth is that Obama’s convictions were never strong. He did not find this out until his convictions were tested, and they were not tested until he became president. Perhaps the thin connection between Obama’s words and his actions does not support the use of the word “conviction” at all. Let us say instead that he mistook his preferences for convictions—and he can still be trusted to tell us what he would prefer to do. Review the record and it will show that his first statement on a given issue generally lays out what he would prefer. Later on, he resigns himself to supporting a lesser evil, which he tells us is temporary and necessary. The creation of a category of permanent prisoners in “this war we’re in” (which he declines to call “the war on terror”) was an early and characteristic instance. Such is Obama’s belief in the power and significance of his own words that, as he judges his own case, saying the right thing is a decent second-best to doing the right thing.” For more see a commentary on the Arendt Center blog.

Borrowing More than Just Vowels

languagenewPhillip Durkin, author of the forthcoming book Borrowed Words, uses an interactive tool to show how English has changed over the last thousand years. Although still mostly dominated by Latin and French, English has also begun to borrow from languages with more distant origins, like Japanese, Russian, and Greek. Durkin's tool, and presumably his book, is a reminder of the fact that both words and their speakers exist in history, something all too easily lost in the hegemony of any present context.

The Aspirationism of the Creative Class

believeLeonard Pierce takes aim at the aspirationism of the creative class, who, he says, are selling us their luck as our own failure. He concludes from the long view, “It is hard enough just being alive, just living and trying to be a decent person without being overwhelmed by shame and guilt and the demands of the world; the last thing we need is someone who got a few extra pulls of the handle at the cosmic slot machine telling us we’re doing it all wrong.  If there is something we should aspire to, it certainly cannot be a position from which we look upon ordinary people, people no less miraculous but perhaps just a little less lucky than ourselves, as a lesser form of life."

Freedom and Dignity

merkelIn a speech to German Parliament, Angela Merkel, that country's chancellor, explains her position on privacy and surveillance. The question is about more than what happens in what country's borders, she says, and "millions of people who live in undemocratic states are watching very closely how the world’s democracies react to threats to their security: whether they act circumspectly, in sovereign self-assurance, or undermine precisely what in the eyes of these millions of people makes them so attractive—freedom and the dignity of the individual."

The Hero and the Artist

joseConsidering the Philippine writer and hero Jose Mizal in the wake of reading Benedict Anderson's short book Why Counting Counts, Gina Apostol notes his two legacies: “For a Filipino novelist like myself, Rizal is a troubling emblem. Many writers like to dwell on the burden of his monumental legacy. But my problem is that Rizal is forgotten as an artist. Remembered (or dismembered) as a patriot, a martyr, a nationalist, a savior, a saint, Rizal is not discussed much as a writer — he is not read as an artist. Our national hero now shares the fate of all of us who attempt to write about our country in fiction. No one really reads his novels."

If Only They Knew...

cosmosAudra Wolfe, taking note of Neil Degrasse Tyson's resurrection of Carl Sagan's TV science epic Cosmos, suggests that any hope that the series may bring increased attention, and therefore increased funding, to scientific pursuits may be misguided: "As is so often the case with science communication, the assumption seems to be that public understanding of science—sprinkled with a hearty dose of wonder and awe—will produce respect for scientific authority, support for science funding, and a new generation of would-be scientists. If only Americans loved science a little more, the thinking goes, we could end our squabbling about climate change, clean energy, evolution, and funding NASA and the National Science Foundation. These are high hopes to pin on a television show, even one as glorious as Cosmos." Although Wolfe makes a good argument about how Sagan's world is different from the world we now inhabit with Tyson, there's something more basic at work, here: the pernicious notion that, if we educate people who don't agree with us just a little bit more, they'll come around to our way of thinking. This, obviously, is a deeply dismissive point of view, one that suggests that everyone should think as we do, and that they don't is a question of status rather than viewpoint. If Cosmos gets people interested in science, it will be the possibility, the things that we are yet to understand, that get them excited, rather than what has already been settled. Speak to that sense of wonder and people very well may listen; speak to what you think people don't know and should, and they'll tune you out.

From the Hannah Arendt Center Blog

This week on the blog, read a recap and watch the video of Roger Berkowitz and Walter Russell Mead speaking with SCOTUSblog founder, Tom Goldstein, as part of our “Blogging and the New Public Intellectual series. Jason Adams relates Arendt’s belief that the act of thinking slips humanity out of historical and biographical time and into a non-time that reconstitutes the world.Roger Berkowitz ponders whether President Obama lacks conviction, and in the Weekend Read, Roger Berkowitz examines the current antisemitic controversies surrounding both Martin Heidegger and Paul de Man.

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.