Hannah Arendt Center for Politics and Humanities
26Sep/142

A Holy Find

ArendtLibrary

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

arendt_library_bible2

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.
8Sep/141

Work and Culture

world

“The earthly home becomes a world only when objects as a whole are produced and organized in such a way that they may withstand the consumptive life-process of human beings living among them – and may outlive human beings, who are mortal.”

--Hannah Arendt, “Culture and Politics”

In reflections upon the writings of Hannah Arendt, specifically The Human Condition, scholars traditionally respond to her concepts of politics, action, and the public realm. And rightly so: these concepts are undeniably at the core of Arendt’s philosophy, sometimes quite ambiguous in their definition, and hence often in need of scholarly analysis. However, meaningful responses to Arendt’s interpretation of work are quite rare. That might not be a surprise. In her writings, the category of work remains underexposed. One might even argue that beyond the chapter on Work in The Human Condition, only in the essays “Crisis in Culture” (1961) and the preceding “Kultur und Politik” (1959) does work receive any significant attention. Of course, scores of her critics have argued that the categories of human activity – labor, work, and action – are much more intermixed in real life than how Arendt understands them. But this does not undermine the basic tenets of Arendt’s philosophy.

Hans Teerds
Hans Teerds is an architect based in Amsterdam. He currently is writing a Ph.D thesis on the public aspects of architecture as understood through the writings of Hannah Arendt at the Delft University of Technology.
1Sep/140

Amor Mundi 8/31/14

Amor Mundi

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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Dignity and Reason

arthur_koestlerThe Guardian is asking writers and critics to choose the book that changed them. Rafael Behr answers Darkness at Noon, by Arthur Koestler. It is a good choice. Behr writes: "When I went to university I was only tangentially interested in politics. Then, during the summer holiday at the end of the first year, driving across France, I borrowed Arthur Koestler's Darkness at Noon from a friend. He was studying philosophy and had been ordered to read it. I was studying languages and was avoiding some untranslated set text. I had never been gripped by anything so theoretical before. The story is sparse. Rubashov, an ageing first-generation revolutionary, is imprisoned and interrogated by an ambitious thug from the steelier, younger generation. Execution is certain. Pacing his cell, Rubashov recalls his past work for the party abroad, manipulating and ultimately destroying idealistic but dispensable foreign communist agents. He composes a tract on 'the relative maturity of the masses' which submerges his personal dilemma - to die in silence or serve the party one last time by submitting to a show trial - in a sweeping quasi-Marxist rumination on history and destiny. The drama is not contained in the action. What excited 19-year-old me was the guided tour of a totalitarian mind." Rightly, Behr sets Darkness at Noon next to Hannah Arendt's Eichmann in Jerusalem, as "companion volumes in my imagination." Both Koestler and Arendt are spurs against the seductions of totalitarian rationalism. For more on Darkness at Noon, take a look at Roger Berkowitz's essay Approaching Infinity: Dignity in Arthur Koestler's Darkness at Noon.

Lost in Translation From the Classroom to the Dining Room

ask_big_questionsDavid Bornstein asks, "How can we repair our public discourse?" And in a recent essay he answers that we need to re-learn how to listen and have meaningful conversations, which is the goal of the initiative "Ask Big Questions." Bornstein writes: "Imagine that you're among a group of college students who want to discuss the big issues of the day. What can be done to bring peace to the Middle East? How can we reduce sexual assaults on campuses? What should be done about immigration? These questions have the potential to produce rich explorations. But they're equally likely to devolve into shouting matches that increase anger and mistrust. Is there a way to frame conversations so that people actually listen to one another?... Ask Big Questions helps students discover how to establish a foundation of trust and confidentiality in a group, invite contributions from everyone, and guide others into deeper learning by interpreting the meaning of poems, texts or images, reflecting on their lives and the implications for action. The interpretive part of the discussion is essential, says Feigelson: 'If you don't have some sort of a text or interpretive object, the conversation can easily veer off into bad group therapy.'" The initiative teaches students how to think and speak about hard questions by seeking to understand opposing views and imagining that the truth might have various shades. This is, of course, one premise of a liberal arts education, which makes one wonder why the lessons from the classroom are not being translated to the dining room.

As the Old Saying Goes...

historyAdam Gopnick takes on the old adage about those who don't learn from history, suggesting that repetition is even more likely when the history being read is a self serving one: "Studying history doesn't argue for nothing-ism, but it makes a very good case for minimalism: for doing the least violent thing possible that might help prevent more violence from happening... The real sin that the absence of a historical sense encourages is presentism, in the sense of exaggerating our present problems out of all proportion to those that have previously existed. It lies in believing that things are much worse than they have ever been-and, thus, than they really are-or are uniquely threatening rather than familiarly difficult. Every episode becomes an epidemic, every image is turned into a permanent injury, and each crisis is a historical crisis in need of urgent aggressive handling-even if all experience shows that aggressive handling of such situations has in the past, quite often made things worse...Those of us who obsess, for instance, particularly in this centennial year, on the tragedy of August, 1914-on how an optimistic and largely prosperous civilization could commit suicide-don't believe that the trouble then was that nobody read history. The trouble was that they were reading the wrong history, a make-believe history of grand designs and chess-master-like wisdom. History, well read, is simply humility well told, in many manners. And a few sessions of humility can often prevent a series of humiliations."

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A Reason to Fight

ferris_wheelMolly Crabapple tries to think of an ethical response to the horror and violence of the last few months. One response, to affirm her complicity as a white woman for the police violence in Ferguson, evidences a basic fallacy of collective guilt. Crabapple is not guilty of killing Michael Brown. And if someone is guilty, her musings about her own guilt minimizes his guilt. But Crabapple's second response is infinitely more moving: to affirm the beauty of the world: "Power seeks to enclose beauty-to make it scarce, controlled. There is scant beauty in militarized zones or prisons. But beauty keeps breaking out anyway, like the roses on that Ferguson street. The world is connected now. Where it breaks, we all break. But it is our world, to love as it burns around us. Jack Gilbert is right. 'We must risk delight' in the summer of monsters. Beauty is survival, not distraction. Beauty is a way of fighting. Beauty is a reason to fight." Crabapple's musings on beauty in dark times call to mind Berthold Brecht's poem"To Posterity":

Truly, I live in dark times!
An artless word is foolish. A smooth forehead
Points to insensitivity. He who laughs
Has not yet received
The terrible news.
What times are these, in which
A conversation about trees is almost a crime
For in doing so we maintain our silence about so much wrongdoing!
And he who walks quietly across the street,
Passes out of the reach of his friends
Who are in danger?

In Praise of Universalism

classicsJoseph Luzzi suggests a reason why some books remain important long after their original place and time, attempting to rehabilitate the idea of the universality of literature in the process: "This contrast, between a celebrated and largely unread classic and an enduringly popular classic, shows that a key to a work's ongoing celebrity is that dangerous term: universality. We hold the word with suspicion because it tends to elevate one group at the expense of another; what's supposedly applicable to all is often only applicable to a certain group that presumes to speak for everybody else. And yet certain elements and experiences do play a major role in most of our lives: falling in love, chasing a dream, and, yes, transitioning as Pinocchio does from childhood to adolescence. The classic that keeps on being read is the book whose situations and themes remain relevant over time-that miracle of interpretive openness that makes us feel as though certain stories, poems, and plays are written with us in mind."

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Featured Events

teachoutA Discussion with Zephyr Teachout

Zephyr Teachout, author of Corruption in America: From Benjamin Franklin's Snuff Box to Citizens United and a Democratic Primary Candidate in the upcoming Gubernatorial Election, will be visiting Bard College to address students, staff and community members.

Friday, September 5th, 2014

Reem-Kayden Center Laszlo Z. Bito '60 Auditorium, 3:00-4:00 pm

For more information about this event, please click here.

 

 

 


Kenan MalikLunchtime Talk with Kenan Malik

Details soon to follow.

Wednesday, September 17h, 2014

The Hannah Arendt Center, 12:30 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, Roger Berkowitz emphasizes the need to restore spaces where freedom can be enjoyed in the Quote of the Week. American poet and writer Sylvia Plath provides this week's Thoughts on Thinking. We look back on a lecture by Philippe Nonet on the history of metaphysical freedom in our Video Archives. And Roger Berkowitz remarks on the needlessly specialized nature of modern humanities scholarship 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.
25Aug/142

Amor Mundi 8/24/14

Amor Mundi

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 Unnecessary Irrelevance of Modern Philosophy

philosophyCharlie Huenemann takes on the ghettoization of philosophy: "Most academic philosophy departments see themselves primarily as housing a specialized academic discipline, and contributing only incidentally here or there to a university's general education curriculum. The priority needs to be reversed. Frankly, there is little or no need for specialized academic philosophy; if it disappeared overnight, the only ones who would notice would be the practitioners themselves. But on the other hand, despite the occasional iconoclastic polemic saying otherwise, there is a widespread recognition that philosophy provides a valuable contribution to the mind of an educated person, even if the person is not working toward a degree in the field. Philosophy professors need to see their primary job as enriching the mental lives, values, and discourses of non-philosophers. For almost everyone, we should be a side dish rather than the main course. That is where our societal value lies." I've ridden this hobby horse before: "As Hannah Arendt wrote 50 years ago in her essay 'On Violence,' humanities scholars today are better served by being learned and erudite than by seeking to do original research by uncovering some new or forgotten scrap. While such finds can be interesting, they are exceedingly rare and largely insignificant....We should, of course, continue to support scholars, those whose work is to some extent scholarly innovative. But more needed are well-read and thoughtful teachers who can teach widely and write for a general audience.... To say that excessively specialized humanities scholarship today is irrelevant is not to say that the humanities are irrelevant. The humanities are that space in the university system where power does not have the last word, where truth and beauty as well as insight and eccentricity reign supreme and where young people come into contact with the great traditions, writing, and thinking that have made us who we are today. The humanities introduce us to our ancestors and our forebears and acculturate students into their common heritage. It is in the humanities that we learn to judge the good from the bad and thus where we first encounter the basic moral facility for making judgments. It is because the humanities teach taste and judgment that they are absolutely essential to politics. It is even likely that the decline of politics today is profoundly connected to the corruption of the humanities." Read more here.

The Origins of Totalitarianism, II

arab_love_hateKenan Malik, who will speak at the HAC on Sept. 17th, writes in the NY Times this week about the deeply worrying rise of both antisemitism and islamophobia in Europe, particularly in France. He refers soberly to the Pew Survey that shows "not just that anti-Semitism had increased throughout Europe, but also that the 'publics that view Jews unfavorably also tend to see Muslims in a negative light.' The fusion of xenophobia, conspiracy theory, identity politics and anti-politics that has nurtured the new anti-Semitism has also cultivated hostility to Muslims. The Pew report found that in every country surveyed, 'Opinions about Muslims in almost all of these countries are considerably more negative than are views of Jews.'" Above all, what Malik sees, is the fundamental Arendtian thesis that antisemitism and Islamophobia are not about hatred of Jews or Muslims but are ideologies born of loneliness and emptiness that project fears and frustrations onto minority groups. He writes: "At the same time, the emergence of 'anti-politics,' the growing contempt for mainstream politics and politicians noticeable throughout Europe, has laid the groundwork for a melding of radicalism and bigotry. Many perceive a world out of control and driven by malign forces; conspiracy theories, once confined to the fringes of politics, have become mainstream. Anti-Semitism has become a catchall sentiment for many different groups of angry people." There is, unfortunately, too much truth in Malik's essay, and what it points to in the rise of ideological antisemitism and islamophobia is the profound malaise in Europe that has people searching for movements and ideologies that can give sense to their world. That is the origin of totalitarianism.

Liberal Dogma

pluralityFreddie deBoer takes aim at some of the practices of contemporary online social liberalism: "On matters of substance, I agree with almost everything that the social liberals on Tumblr and Twitter and blogs and websites believe. I believe that racism is embedded in many of our institutions. I believe that sexual violence is common and that we have a culture of misogyny. I believe that privilege is real. I believe all of that. And I understand and respect the need to express rage, which is a legitimate political emotion. But I also believe that there's no possible way to fix these problems without bringing more people into the coalition. I would like for people who are committed to arguing about social justice online to work on building a culture that is unrelenting in its criticisms of injustice, but that leaves more room for education. People have to be free to make mistakes, even ones that we find offensive. If we turn away from everyone that says or believes something dumb, we will find ourselves lecturing to an empty room. Surely there are ways to preserve righteous anger while being more circumspect about who is targeted by that anger. And I strongly believe that we can, and must, remind the world that social justice is about being happy, being equal, and being free." Or, as Hannah Arendt might say, true plurality is the basic condition of action and of politics, which means engaging with people as equals and finding our commonalities and shared ideals even when we fundamentally disagree with them. This is part of what it means to love the world, to reconcile ourselves with a world that is frustrating and angering and beyond our control - although there are, of course, some actions that cannot be loved. But they are much fewer and more rare than the one-sided screeds on social media would have you believe.

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Moderate Reformism

bromwichIn a long essay in The Nation, Samuel Moyn engages with David Bromwich's new book on Edmund Burke and also on Bromwich's new-found political voice that emerged as a critique of George W. Bush and has grown with his critical analysis of President Obama. Bromwich, who will be speaking at the Arendt Center Conference The Unmaking of Americans in October, sees the President's failure rooted in his disingenuous posture of moderate reformism. Moyn writes that Bromwich mobilizes Burke as a critic of the 'peace-prize war president': "Most of all, Bromwich offered an abstract critique of abstraction and an attack on dreamers for not being moderate enough, a Burkean indictment to which he added his own charge that moderates never get anything done: 'The position of a moderate who aspires to shake the world into a new shape presents a continuous contradiction. For the moderate feels constrained not to say anything startling, and not to do anything very fast. But just as there is trouble with doing things on the old lines, there is trouble, too, with letting people understand things on the old lines. At least, there is if you have your sights set on changing the nature of the game. Obama is caught in this contradiction, and keeps getting deeper in it, like a man who sinks in quicksand both the more he struggles and the more he stays still.' Or more concisely: 'If it is bad, all things being equal, to appear grandiose and worse to appear timid, it is the worst of all to be grandiose and then timid.' Obama couldn't win: to the extent that he tried to hew to his revolutionary promises he betrayed Burke, but the converse was also true. It wasn't so much Obama's unexceptional compromises as it was the way he fooled Americans with his promise of saving us from politics that gave Bromwich's criticisms their power. He made himself a harsh deprogrammer who tapped into the quiet fury of many a betrayed cult member. How much anger at Obama's triangulations masked, or fed on, embarrassment about prior credulity? Bromwich caught the mood of this ire. Yet as Obama's ratings - real and moral - tank daily, more depends on why we conclude the president failed. The strengths and weaknesses of Bromwich's diagnosis stem from a Burkean configuration of interests: the personal and the anti-imperial. Burke was at his most convincing when defending freedom against empire, a fact that Bromwich has long emphasized. But the Irish protector of English liberty was at his most bombastic when his political rhetoric slipped into a merely personal hatred. Bromwich understood this point in his first book - 'What is weakest and most imitable in Burke's style,' he noted then, 'is a quickness of scorn that amounts at times to superciliousness' - but he sometimes forgets the lesson."

The Threat From Broken States

isisHisham Melhem issues an angry call to Arab states to confront their loss of legitimacy: "It is no longer very useful to talk about Syria and Iraq as unitary states because many people involved in the various struggles there don't seem to share a national narrative. It is instructive to observe that those who are ruling Damascus and Baghdad don't seem to be extremely moved to do something about a force that eliminated their national boundaries and in the process occupied one third of each country, and is bent on creating a puritanical Caliphate stretching from Mesopotamia to the Mediterranean. ISIS is exploiting the rage and alienation of the minority Arab Sunni Iraqis by the increasing sectarian policies pursued by Nouri Maliki for 8 years, just as it is exploiting the anger of the Majority Sunni Arabs in Syria who have been marginalized by the Assad dynasty for more than 40 years.... ISIS may be the reject of al-Qaeda, but like al-Qaeda, it is the illegitimate child of modern political Islam that grew and expanded in what the Arabs refer to as البيئةالحاضنة, an 'embracing environment.' The ugly truth is that the ISIS cancer was produced by a very ill and weak Arab body politic." Melham is correct to see the danger; as we witness the growing legitimacy crisis in Western democracies, leaders in the West should take note as well.

Always Loyal, Never Straying

sports_teamIn an interview, author and filmmaker Etgar Keret talks about our weird and intense proclivity for loyalty to sports teams, organizations which we follow by choice and can stop following whenever we please: "When I was young - this is a true story - I always wanted my parents to take me to football games. I had no interest in the teams; I just liked the people. I did have a distant relative who worked in a football club. The club had a fixture against an opposing club in which the losing team would drop down a division. I didn't care about that; I just wanted to watch people and I felt the vibe and was into it. What happened was that my relative's team lost in the last minute of the game. And he had got me there sitting on the front bench - I was six or seven years old. My interest was so abstract that when the other team won, I ran into the pitch and started hugging the players - and my relative didn't speak to me for ten years after that, because for him I was a traitor. But for me, I was just going to games for the joy of the players. Whenever I went to games, I focused on people who were happy. I was trying - and able, in fact - to be part of it. For me, it was beyond this totally arbitrary team thing. But when I tried to explain this to my relative, he almost killed me. It was one of the most aggressive experiences of my life."

Nothing is Certain But...

taxesIn this week's foray into the deep and perilous waters of The New Yorker archive, we've returned with a big one: Jill Lepore's essay on the history of the American income tax.

 

 

 

 
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Featured Events

teachoutA Discussion with Zephyr Teachout

Zephyr Teachout, author of Corruption in America: From Benjamin Franklin's Snuff Box to Citizens United and a Democratic Primary Candidate in the upcoming Gubernatorial Election, will be visiting Bard College to address students, staff and community members.

Friday, September 5th, 2014

Reem-Kayden Center Laszlo Z. Bito '60 Auditorium, 3:00-4:00 pm

For more information about this event, please click here.

 

 

 


Kenan MalikLunchtime Talk with Kenan Malik

Details soon to follow.

Wednesday, September 17h, 2014

The Hannah Arendt Center, 12:30 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, Laurie Naranch discusses the significance of "betweenness" for Arendt's work to understand the meaning of politics in the Quote of the Week. Mahatma Gandhi provides this week's Thoughts on Thinking. We look back on a Lunchtime Talk with Victor Granado Almena on cosmopolitan citizenship in our Video Archives. And Roger Berkowitz discusses the nature of democracy in the modern world 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.
23Aug/140

Jacques Ranciere and Hannah Arendt on Democratic Politics

democracy

**This post was originally published March 9, 2012**

Politics today is democratic politics. While history has not ended and democracy is not universal, there is no doubt that the spirit of our age is democratic. From France and the United States in the 18th century; to the European revolutions of 1848; to decolonialization in the 20th century, the fall of the Iron Curtain in 1989, and the Arab Spring of 2011 one cannot mistake the fact that politics in the modern world tends toward democracy.

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".
21Aug/140

Video Archives – Lunchtime Talk with Victor Granado Almena (2011)

global_citizenship

Thursday, December 1, 2011: Lunchtime Talk on citizenship in a global age

Participants: Victor Granado Almena, a doctorate candidate in Political and contemporary Philosophy at the Universidad Complutense de Madrid. Almena was also the Hannah Arendt Center’s Visiting Scholar in Residence for the 2011-12 academic year.

In his lunchtime talk, Victor Granado Almena discusses the main points of his doctoral dissertation, which is based on the idea of cosmopolitan citizenship in the modern world.

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.
16Aug/141

The Poverty of Ideas

john_rawls

In an essay on the past and future of critical theory, Raymond Geuss offers an observation that has increasing resonance across all fields of inquiry, from politics and economics to philosophy and literature: sometime around 1970, the basic 20th century consensus that democracy and capitalism would provide an eternal increase in both justice and wealth began to unravel. Thomas Piketty makes a similar point in his book Capital in the 21st Century. It is increasingly likely that the post-World War II marriage of rising equality and rising incomes was a bubble of sorts. Whether one mourns the loss of a golden age or celebrates the liberation from childish illusions, the loss of the hopeful liberal idealism of the mid-20th century is a fact still to be reckoned with.

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".
11Aug/140

Isaiah Berlin and the Collision of Values

pluralism

“Collisions of values are of the essence of what they are and what we are…the world in which what we see as incompatible values are not in conflict is a world altogether beyond our ken; …it is on earth that we live, and it is here that we must believe and act.”

-- Isaiah Berlin, The Crooked Timber of Humanity

Ian Storey
Ian Storey (B.A., Dartmouth College; Ph.D., University of Chicago) is a political theorist who teaches at Harvard University, and an associate fellow of the Hannah Arendt Center at Bard College. His forthcoming book, Hungers on Sugar Hill: Hannah Arendt and the Birth of American Political Aesthetics explores the literary world of postwar New York through the eyes of newly emigrated Hannah Arendt, and argues that it was a defining moment in which the American sense of what constitutes the political in art was formulated. His other research interests include the political and artistic history of interwar Europe, democratic theory, concepts of social embeddedness, and theories of domination and resistance.
4Aug/140

Amor Mundi 8/3/14

Amor Mundi

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 Conservative Spirit

conservatismAndrew Sullivan, pivoting off of a reader's response to an appreciation of Montaigne, offers thoughtful comments on conservatism in the contemporary political environment: "What motivated both Montaigne and Oakeshott was a preference for 'present laughter' over 'utopian bliss.' Yes, reforms may well be necessary; yes, there are times for collective action; but a political regime that leaves people alone in their consciences and allows us the task of ordinary living is the best regime. In that sense, Montaigne was stranded in the wrong country. While France was convulsed with the blood of religious conflict, England was benefiting from that very politique Queen, Elizabeth I. As for our time, an attachment to a fixed ideology called conservatism (which is currently suffused with the zeal and passion Montaigne so deeply suspected) or to an ideology called progressivism (which increasingly regards most of its opponents as mere bigots) does not exhaust the possibilities. A disposition for moderation and pragmatism, for the long view over the short-term victory, for maintaining the balance in American life in a polarized time: this remains a live option. You can see how, influenced by this mindset, I have had little difficulty supporting a Democratic president as the most conservative figure, properly speaking, now on the national stage. You can see why I have become so hostile to neoconservatism whose unofficial motto is 'Toujours l'audace!' And you can see why, after an important reform like marriage equality, I am deeply suspicious of those on the left seeking to remake society in its wake and to obliterate bigotry in our time."

Is Liberal Zionism at an End?

zionismOne week after he published a masterful review on the promise of liberal Zionism that was written before the latest war in Gaza, Jonathan Freedland returns to his theme and wonders whether the facts on the ground have exhausted the possibilities of liberal Zionism: "For nearly three decades, the hope of an eventual two state solution provided a kind of comfort zone for liberal Zionists, if not comfort blanket. The two-state solution expressed the liberal Zionist position perfectly: Jews could have a state of their own, without depriving Palestinians of their legitimate national aspirations. Even if it was not about to be realized any time soon, it was a goal that allowed one to be both a Zionist and a liberal at the same time. But the two-state solution does not offer much comfort if it becomes a chimera, a mythical notion as out of reach as the holy grail or Atlantis. The failure of Oslo, the failure at Camp David, the failure of Annapolis, the failure most recently of John Kerry's indefatigable nine-month effort has prompted the unwelcome thought: what if it keeps failing not because the leaders did not try hard enough, but because the plan cannot work? What if the two-state solution is impossible? That prospect frightens liberal Zionists to their core. For the alternatives to two states are unpalatable, either for liberal reasons or for Zionist reasons. A single state in all of historic Palestine, dominated by Jews but in which Palestinians are deprived of the vote, might be Zionist but it certainly would not be liberal. A binational state offering full equality between Jew and Arab would be admirably liberal, but it would seem to thwart Jewish self-determination, at least as it has traditionally been conceived, and therefore could not easily be described as Zionist."

The Ivory Tower

ivory towerDavid Bromwich reviews the documentary film Ivory Tower and questions the anxieties plaguing academia as well as the technological fixes that so many believe can save it. "A fair number of the current complaints derive from a fallacy about the proper character of a university education. Michael Oakeshott, who wrote with great acuteness about university study as a 'pause' from utilitarian pursuits, described the fallacy in question as the reflection theory of learning. Broadly, this theory assumes that the content of college courses ought to reflect the composition and the attitudes of our society. Thus, to take an extreme case that no one has put into practice, since Catholics make up 25 percent of the population of the United States, a quarter of the curriculum ought to be dedicated to Catholic experiences and beliefs. The reflection theory has had a long history in America, and from causes that are not hard to discover. It carries an irresistible charm for people who want to see democracy extended to areas of life that lie far outside politics. An explicitly left-wing version of the theory holds that a set portion of course work should be devoted to ethnic materials, reflecting the lives and the self-image of ethnic minorities. But there has always been a conservative version too. It says that a business civilization like ours should equip students with the skills necessary for success in business; and this demand is likely to receive an answering echo today from education technocrats. The hope is that by conveying the relevant new skills to young people, institutions of higher learning will cause the suitable jobs to materialize. The secretary of education, Arne Duncan, believes this, and accordingly has pressed for an alternative to college that will bring the US closer to the European pattern of 'tracking' students into vocational training programs. Yet the difficulty of getting a decent job after college is probably the smaller of two distinct sources of anxiety. The other source is the present scale of student debt."

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The Crisis in Culture

workingDan Piepinberg points to digital artist Cory Arcangel's new book Working on My Novel, an aggregation of tweets from people claiming to do just that, as a symptom of a peculiar cultural moment: "it's the story of what it means to live in a cultural climate that stifles almost every creative impulse, and why it so often seems we should stop trying. Arcangel suggests there's something inherently ennobling in trying to write, but his book is an aggregate of delusion, narcissism, procrastination, boredom, self-congratulation, confusion-every stumbling block, in other words, between here and art. Working captures the worrisome extent to which creative writing has been synonymized with therapy; nearly everyone quoted in it pursues novel writing as a kind of exercise regimen. ('I love my mind,' writes one aspirant novelist, as if he's just done fifty reps with it and is admiring it all engorged with blood.)"

"I'd Prefer To..."

workplaceIn a review of Cubed, Nikil Saval's history of the office, Jenny Diski considers the way that the pleasures of the office, and those of the idea of business, mask the reality of what is produced by office work: "But the actual work, what needs to be done with all the desirable sundries, the reason for them, wasn't clear. Obviously mostly it had to do with paper. Books were kept and letters written, loose-leaf papers filed. But what the letters were about, what was written in the books that were kept, wasn't even vaguely known. Some instinct kept me from demanding detail, perhaps because of a correct suspicion that the actual business of business was the very least of the pleasures of the office. What is done in offices, to generalise, is pretty boring and derivative, being at the hands-off service-end of those other places of work where things got made, mined, taught or sold. Work that is always about something other than itself. Paperwork. Allowed to play, I typed 'Dear Sir' at the desk on the huge typewriter, sitting high on the chair, legs dangling. And ended 'Yours Faithfully' ('Sincerely' only after a named 'Dear' - I learned that very young), after which I squiggled an elaborate signature that bore no relation to the alphabet. In the space between I let my fingers run riot over the keys, to produce a gobbledygook body of the letter that probably made as much sense to me as most of the real correspondence would have. The accoutrements and contraptions of the office were the delight, the actual commerce remained not so much a secret as an unwanted answer to an uncompelling mystery. Like the most extraordinary couture, Alexander McQueen's designs, say. You delight in and admire them, gorgeously and dramatically displayed in the videos of professional mannequins on runways, but you don't want to see them in everyday action, being worn disappointingly as clothes, in real life, to dull receptions or dinners without the special lighting and the right pose (how many frocks are designed to be sat down in?), by people who have them only because they are rich."

America Drops a Nuclear Bomb

atomic_bombThe New Yorker has put its whole archive online for free, for a limited time (of course). Over the next few weeks, we'll be combing the archives, finding articles worth your attention. This week we point to John Hershey's poignant account of what happened when American war planes dropped the atom bomb on the Japanese city of Hiroshima, an article that took up an entire issue of the magazine and has also since been published as a book.

 

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100/10100/10 MEMBERSHIP CHALLENGE!

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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, Lance Strate discusses Arendt's thoughts on the loss of the public realm in the Quote of the Week. Austrian-British philosopher Ludwig Wittgenstein provides this week's Thought on Thinking. We look back on a lecture Douglas Irvin delivered in 2012 on the origins of genocide in our Video Archives. And Roger Berkowitz observes how radical viewpoints perpetuate the conflict in the Middle East 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.
28Jul/144

Amor Mundi 7/27/14

Amor Mundi

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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Campbell's Law

1Rachel Aviv tells the heartrending and maddening story of the rise and fall of Damany Lewis, a dedicated and innovative teacher who helped teachers correct wrong answers on standardized test scores. One of the arguments for the Common Core and other data-driven educational reforms is that it has the dignity to hold students in poor districts to the same standards as students in wealthier districts. Lewis sees this demand as simply unrealistic: "He felt as if he and his colleagues were part of a nationwide 'biological experiment' in which the variables-the fact that so many children were hungry and transient, and witnessing violence-hadn't been controlled. David Berliner, the former dean of the school of education at Arizona State University, told me that, with the passage of the law, teachers were asked to compensate for factors outside their control. He said, 'The people who say poverty is no excuse for low performance are now using teacher accountability as an excuse for doing nothing about poverty.' Confronted with the need to reach impossible goals, Lewis and his fellow teachers took the easy way out: they cheated. The choice was made easy for them because 'they viewed the cheating as a door they had to pass through in order to focus on issues that seemed more relevant to their students' lives.'" In telling a compelling and devastating story, Aviv raises fundamental questions about the over-reliance on data in education: "John Ewing, who served as the executive director of the American Mathematical Society for fifteen years, told me that he is perplexed by educators' 'infatuation with data,' their faith that it is more authoritative than using their own judgment. He explains the problem in terms of Campbell's law, a principle that describes the risks of using a single indicator to measure complex social phenomena: the greater the value placed on a quantitative measure, like test scores, the more likely it is that the people using it and the process it measures will be corrupted. 'The end goal of education isn't to get students to answer the right number of questions,' he said. 'The goal is to have curious and creative students who can function in life.' In a 2011 paper in Notices of the American Mathematical Society, he warned that policymakers were using mathematics 'to intimidate-to preëmpt debate about the goals of education and measures of success.'"

Incarceration on a Scale Unexampled in Human History

jailIn the Atlantic, Matt Ford looks at the United States' obsession with incarceration. "Mass incarceration on a scale almost unexampled in human history is a fundamental fact of our country today-perhaps the fundamental fact, as slavery was the fundamental fact of 1850. In truth, there are more black men in the grip of the criminal-justice system-in prison, on probation, or on parole-than were in slavery then. Over all, there are now more people under 'correctional supervision' in America-more than six million-than were in the Gulag Archipelago under Stalin at its height.... The common retort is that people of color statistically commit more crimes, although criminologists and scholars like Michelle Alexander have consistently found no correlation between the incarceration rate and the crime rate. Claims about a 'black pathology' also fall short. But police scrutiny often falls most heavily on people of color nonetheless. In New York City alone, officers carried out nearly 700,000 stop-and-frisk searches in 2011. Eighty-five percent of those stops targeted black and Hispanic individuals, although they constitute only half the city's population. Overall, NYPD officers stopped and frisked more young black men in New York than actually live there. Similar patterns of discrimination can be found nationwide, especially on drug-related charges. Black and white Americans use marijuana at an almost-equal rate, but blacks are 3.7 times more likely to be arrested for possession nationally. In Pennsylvania, Illinois, and other Midwestern states, that arrest disparity jumps to a factor of five."

The Transcendent and Sequential Art

transcendant_artBrian Cremins takes on the relationship between the mundane and the transcendental both in comics and in art more broadly: "the transcendental artist is not bound by rationalism, but, then again, doesn't work in the realm of the irrational or of the uncanny either. The transcendental artist weaves together the rational with the irrational, the real with the imagined, and the material with the spiritual. To borrow a phrase from Benjamin, the artist doesn't differentiate between the 'major and minor,' but sees all of history's actors-from the enslaved and the martyred to the kings and queens-as playing roles of equal weight and significance."

The Secularization of the Sacred, the Sacralizing of the Secular

turk_politicsKaya Genç notes the way that Turkey's secular nationalists have taken on characteristics of the religious, while its competing group of Muslim nationalists have taken to certain secular aspects. The result makes the country's politics unusual: "Religion in Turkey has become secularized and the secular sphere sacralized, resulting in a struggle over the definition of what is sacred, accompanied by accusations of blasphemy (phrased as disloyalty to the nation and even treason). Individual choice - the choice to be suurlu, a 'consciously' believing Muslim, as opposed to blindly following tradition - has become highly valued as a sign of Muslim modernity. Islamic practice increasingly has come to be expressed as participation in economic networks and through a commodified lifestyle of self-consciously Muslim fashion and leisure. Meanwhile, Kemalist secularism has taken on aspects of the sacred. To discuss this reversal of cultural values and show how religion could have a Weberian association with a certain entrepreneurial mood, [writer Jenny] White paints a picture of the complexities behind Turkey's competing political discourses. The camps described above may have different approaches to nationalism, but they also have many things in common. The motif of the flag, for example, symbolizes both 'secular nationalism' and what White refers to as 'Muslim nationalism.' But beyond the flag, particularly when it comes to race and religion, Turkey's competing nationalisms have a number of not very easily reconcilable differences."

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Burning Down the Ivory Tower

ivy_league_schoolsWilliam Deresiewicz' new book Excellent Sheep takes on the academic-industrial complex. In an essay in the New Republic he argues that the Ivy League is ruining the best and the brightest: "These enviable youngsters appear to be the winners in the race we have made of childhood. But the reality is very different, as I have witnessed in many of my own students and heard from the hundreds of young people whom I have spoken with on campuses or who have written to me over the last few years. Our system of elite education manufactures young people who are smart and talented and driven, yes, but also anxious, timid, and lost, with little intellectual curiosity and a stunted sense of purpose: trapped in a bubble of privilege, heading meekly in the same direction, great at what they're doing but with no idea why they're doing it. When I speak of elite education, I mean prestigious institutions like Harvard or Stanford or Williams as well as the larger universe of second-tier selective schools, but I also mean everything that leads up to and away from them-the private and affluent public high schools; the ever-growing industry of tutors and consultants and test-prep courses; the admissions process itself, squatting like a dragon at the entrance to adulthood; the brand-name graduate schools and employment opportunities that come after the B.A.; and the parents and communities, largely upper-middle class, who push their children into the maw of this machine. In short, our entire system of elite education.... So extreme are the admission standards now that kids who manage to get into elite colleges have, by definition, never experienced anything but success. The prospect of not being successful terrifies them, disorients them. The cost of falling short, even temporarily, becomes not merely practical, but existential. The result is a violent aversion to risk."

How to Rebirth the Virtuous (Puritanical) University

excellent_sheepJim Sleeper responds to Deresiewicz' in an essay in Bookforum and argues that there is a lost tradition in the liberal arts university itself that Deresiewicz ignores but that needs to be reawakened. "[W]hat's most consequentially wrong with Deresiewicz's jeremiad is his selective history of the old colleges: 'We need to go back before the start, to the Gilded Age, the last decades of the nineteenth century,' a period he knows well as a scholar of its fiction. He dismisses the colleges' founding missions as too little, too early; like the sociologist Jerome Karabel in The Chosen, he doesn't quite know what to make of the fact that, as late as the 1960s, the Ivy WASPs mobilized their oldest, toughest Protestant and civic-republican virtues to prepare 'the ground for their own supersession' by retiring age-old quotas based on ethnicity and race (though, significantly, not the ones based on economic clout) and to 'put the interests of the nation as a whole above their own.' I witnessed that firsthand as an undergraduate at Yale, whose president Kingman Brewster Jr., a descendant of the minister on the Mayflower, gave an honorary doctorate to Martin Luther King Jr. in 1964, when some alumni still considered King a rabble-rouser. Brewster understood that the civil rights movement was renewing the Exodus myth that had moved his Puritan ancestors (and my own Jewish ones) to make history. Yale's radically Calvinist chaplain William Sloane Coffin Jr., leading resistance to the Vietnam War, defied the state in the name of a higher power that, for some of us, was the living American republic itself. So have Howard Dean, Jonathan Schell, Ned Lamont, and other Ivy graduates in our time.That mystic chord of memory seems broken now, as do the colleges that honored it. Deresiewicz tells them to stop cooperating with commercial college-ranking systems; to base affirmative action on class, not race; to discard preferences for legacies and athletes; to weight SAT scores for socioeconomic factors; to discourage résumé stuffing by curbing extracurriculars and by counting financial-aid service jobs as service. And he makes his grand, sweeping calls for change. But how to summon the will to fight for these worthy goals? Beyond his exhortations and potted invocations of George Eliot, Thomas Hardy, and Joseph Conrad, the preacher hasn't a clue."

From the Archives: Eichmann in Jerusalem

new_yorkerThis past week, The New Yorker put its whole archive online for free, for a limited time (of course). Over the next few weeks, we'll be combing the archives, finding articles worth your attention. In the meantime, it seems like there are two good places to start. The first, of course, is Hannah Arendt's dispatch from the trial of Adolf Eichmann, published in the magazine in five parts and then published separately as the book Eichmann in Jerusalem, a piece of journalism and philosophy that remains important and controversial. There are a lot of rumors about what Arendt said and about what she didn't say-- this is an opportunity to read the work and then judge for yourself as it first appeared.

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Help the Arendt Center meet its goal of 100 members before August 1!

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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!

Learn more about the conference here.

 

 

 

 

 

From the Hannah Arendt Center Blog

This week on the Blog, Arie Amaya-Akkermans explores the sources of Arendt's indebtedness to storytelling in the Quote of the Week. French biologist and philosopher Jean Rostand provides this week's Thought on Thinking. We look back on a racism lecture Robert Bernasconi delivered in 2011 in our Video Archives. As a special treat, we learn about a National Endowment for the Humanities Summer Seminar that was taught on Arendt at Bard this summer. And Roger Berkowitz celebrates the memory of author Nadine Gordimer and recognizes mankind's ability to change the world 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.
24Jul/140

Video Archives – Racism Lecture Delivered by Robert Bernasconi (2011)

eugenics

Tuesday, February 1st, 2011: Race, Slavery, and the Philosophers of the Enlightenment

Lecturer: Robert Bernasconi, Edwin Erle Sparks Professor of Philosophy at Penn State.

Robert Bernasconi challenges the defense of enlightenment philosophers who supported or defended race based slavery in their writings and raises questions about how racism infects their philosophy. In this lecture, he aims to implicate John Locke and Immanuel Kant in the development and propagation of an idea of race as an absolutizing, essentializing concept that motivates racism and racial slavery.

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.
14Jul/140

Amor Mundi 7/13/14

Amor Mundi

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 Unknown Within Ourselves

inner_selfOn the New Yorker blog, Joshua Rothman explores Virginia Woolf's idea of privacy. Unlike the "citizen's sense of privacy," which is concerned with the divide between public and private life and the need to keep some things unseen by other people, Woolf's novels allude to another, deeper kind of privacy that "preserves the melodies otherwise drowned out by words, stories, information." Concrete and experiential rather than political, Woolf's notion of privacy recognizes an inner core of self, a soul, that must be kept safe from one's own compulsion to examine and analyze. Writes Rothman: "Woolf often conceives of life this way: as a gift that you've been given, which you must hold onto and treasure but never open. Opening it would dispel the atmosphere, ruin the radiance-and the radiance of life is what makes it worth living. It's hard to say just what holding onto life without looking at it might mean; that's one of the puzzles of her books. But it has something to do with preserving life's mystery; with leaving certain things undescribed, unspecified, and unknown; with savoring certain emotions, such as curiosity, surprise, desire, and anticipation. It depends on an intensified sense of life's preciousness and fragility, and on a Heisenberg-like notion that, when it comes to our most abstract and spiritual intuitions, looking too closely changes what we feel. It has to do, in other words, with a kind of inner privacy, by means of which you shield yourself not just from others' prying eyes, but from your own. Call it an artist's sense of privacy." Read more on the Arendt Center blog.

The Frogs

emily_dickinsonAlexandra Socarides takes some time to (re)think Emily Dickinson's poem "I'm Nobody! Who are you?," which is usually read as a praise of the nobodies and against being somebody. Socarides finds an ode to something entirely different: "This fall I was asked to volunteer at my sons' elementary school, where the fourth graders were writing poetry and needed a little guidance. Despite having once gotten an MFA in Poetry and having taught poetry writing in the years after that, I have almost no memory of how to guide people in the ways of making poems. So, instead, I mostly sat with the students and watched them as they attempted, in their very best moments, to write something beautiful and strange. It was then, watching these kids shift in their prepubescent bodies, hungry and tired and mostly bored, that I found myself saying, over and over again in my head, just as the strangers in my basement had said to me: 'I'm Nobody! Who are you?' This was before I learned about Dickinson and frogs, before I pulled up the manuscripts, tracked down the letters, and returned to Walden to stand, metaphorically speaking, neck-deep in the pond with Thoreau. At this moment the poem simply functioned as an articulation of the alienation that I felt each and every one of those fourth graders knew intimately. To find a friend, and to locate some shared aspect of identity in that friendship, would be to find refuge from all the frogs croaking out on the playground."

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Being and Time

boyhoodIn an interview, filmmaker Richard Linklater describes what it was like to make his upcoming Boyhood, for which he worked with a group of actors a few days out of the year for twelve years. The film tracks the growth of a young boy over the same span. Like the boy, Linklater says, he's the same person now as when he started making the film, but there are important ways that he's changed too: "I feel like the exact same person, but I've got twelve more years under the belt. I've got two more kids I didn't have then, I got a bunch more films. I got a bunch more life. This thing was such a life project, it's been a real wonderful demarcation thing, all along the way. Every year you had to ask yourself these questions, you had to really study the world and see it in a new way. I think we should all take on these life projects that just make you - whatever the final result is - pay attention. That's what I like about the arts, that they make you see the world in a way you might not be attuned to. Every film is so much work the subject matter better be something you find infinitely fascinating. If you can just explain it and be done with it, you shouldn't be making it. Every film I've done I'm really feeling my way through that subject - what don't I know, what do I want to discover? And usually in the process of making the film I feel I do get to know what I was after. This, with a twelve year commitment, had to be about something inexhaustible. And that was about growing up, parenting, the culture around it, the world changing. I knew that well would never come close to going dry. And it didn't. It didn't. You had to stay so in touch with these people as they changed, and not just the kids but also the adults. You do that as a parent, you do that as a friend, but it was interesting to see that refracted through this one work of art, that you're trying to take Eller and Lorelei and Ethan and Patricia and you're taking what's going on in their lives and I'm trying to take what went on in my life at that age and my own role as a parent - it was an all-encompassing refraction of the world. It was an incredible collaboration not just amongst us but also between our own parents and the unknown future. But that's the life metaphor here - we're all collaborating constantly with a future we think we're trying to control, but we only can to a certain degree."

Art and Public Space

art_publicRiffing on big public installations by artists Jeff Koons and Kara Walker, Jillian Steinhauer wonders what public art even is: "If you take it to mean a work of art widely available and accessible to the public, then yes, a big sculpture in the middle of Rockefeller Center works fine; if, however, you think about public art as a work that engages with the public, draws them into a conversation - well, then the primary difference between the Walker and the Koons becomes clear. In her book Public Art: Theory, Practice and Populism, art historian Cher Krause Knight cites critic Patricia Phillips and her conception of how art 'becomes fully public': 'it is public because of the kinds of questions it chooses to ask or address, and not because of its accessibility or volume of viewers,' Phillips says. Knight then offers her own addendum: 'To this I would add that art's publicness rests in the quality and impact of its exchanges with audiences.' This extends to the way Koons and Walker approach their subjects: Koons began with a personal object (as many of us do), added a neat formal twist ... and then stopped. Walker's art has long sprung from her identity as a black woman, but she focuses on a place where private narratives overlap with public histories. A Subtlety is no exception. Koons's failure to take this leap speaks to his white male privilege, or his lack of imagination as an artist, or both."

Education as an Introduction to Wonder

daniel_godinezJoseph Miller tells the story of Daniel Godinez, a young man from California who found a program designed to groom first generation college students dreary and boring, until he was given the opportunity to do something otherworldly.  Since having started to work with a high tech telescope, Godinez has received "county and state science-fair awards; a research mentorship at the University of California, Santa Barbara; a paid teaching assistantship as astronomy tutor at Santa Barbara City College; and a planetarium operator gig at the Santa Barbara Museum of Natural History, which eventually led to a staff position as astronomy programs assistant there." He's also earned a Distinguished Scientist Scholarship to Bard College, where the Arendt Center is located. Godinez's story shows the power of education that allows students to find their own home in the world, of education that excites and interests young people in what is out there in the world, and beyond.

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conference_14SAVE THE DATE - 2014 FALL CONFERENCE

October 9-10The 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!

Learn more about the conference here.

 

 

 


This Week on the Hannah Aendt Center Blog

This week on the Blog, Martin Wagner uses Arendt to help us appreciate the value of tradition in the digital age in his Quote of the Week. Spanish philosopher and essayist José Ortega y Gasset provides this week's Thought on Thinking. We remember our 2011 Lunchtime Talk with Robert Pogue Harrison on "passionate thinking" in our Video Archives. And Roger Berkowitz reminds us of the importance of privacy 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.
10Jul/140

Video Archives – Lunchtime Talk with Robert Pogue Harrison (2011)

thought

Tuesday, March 15th, 2011: Lunchtime Talk

Featured Speaker: Robert Pogue Harrison, Professor of Literature at Stanford University

Robert Pogue Harrison’s Lunchtime Talk at the Arendt Center focuses on a particular aspect of Arendt’s concept of thinking, which is thinking’s relation to phenomena not traditionally associated with it, such as friendship, and the role of thinking “in these domains where it has different registers, motivations, and outcomes” than what one might assume.

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.
30Jun/143

Amor Mundi 6/29/14

Amor Mundi

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.

1

Lila

1"It seemed to me to be half-sadness and half-fury, and I wondered what in her life could have put that expression in her eyes." This is how Reverend John Ames, the voice of Marilynne Robinson's Pulitzer Prize-winning novel Gilead, describes his younger wife Lila, whose former life is largely a mystery even to Ames himself. Now, Robinson's much-anticipated fourth novel will tell Lila's story and how, after being rescued as a child by a drifter named Doll, the two craft a life together on the run and on the fringes of society. Though the novel does not come out until October, its description recalls another remarkable female pair in Robinson's work--the young Ruth and her aunt Sylvie from Robinson's first novel Housekeeping, which came out thirty-five years ago--and Housekeeping's theme of Christian homelessness. For now, FSG offers a sneak peek of Lila: "The child was four or five, long-legged, and Doll couldn't keep her covered up, but she chafed at her calves with her big, rough hand and brushed the damp from her cheek and her hair. She whispered, 'Don't know what I think I'm doing. Never figured on it. Well, maybe I did. I don't know. I guess I probly did. This sure ain't the night for it.' She hitched up her apron to cover the child's legs and carried her out past the clearing. The door might have opened, and a woman might have called after them, Where you going with that child? and then, after a minute, closed the door again, as if she had done all decency required. 'Well,' Doll whispered, 'we'll just have to see.'"

Tactics Beat Genius

1Simon Critchley seeks the bleeding obvious philosophical lessons from soccer-the priority of the coach over individual players: "Allow me to state the bleeding obvious: this is a tactical game. It is not about passion and individual genius, notwithstanding the relentless commodification of stars like Messi, Ronaldo, and Neymar. No, soccer is about the use of reason and intelligence in order to construct a collective team formation that will contain and defeat the opposition. It requires discipline and relentless training, particularly in order to maintain the shape of the team and the way it occupies and controls space. This is the job of the coach, who tends to get reduced to some kind of either bizarrely animated comic character or casually disaffected bystander when games are televised. But he is the one who sets the team up to play a certain, clearly determined way, the prime mover although sometimes moved rather than unmoved. Otherwise said, soccer is not about individual players." Soccer may then be the perfect game in our world of quantitative analysis and big data, one in which what matters less are exceptionally talented individuals and what wins in the end is well-managed, data-driven, carefully-crafted strategic analysis. Which would maybe explain why the Oakland A's are presently the best team in baseball.

When the People are the Fourth Estate

A protester uses a mobile phone as he passes next to a burning vehicle during a protest at Taksim Square in IstanbulIn an article for the most recent Nieman Report, Engin Ondin, the founder of the Turkish citizen journalism aggregator 140journos, describes the founding of the project, and its growth following last year's protests in Istanbul. Although he and his partners have increasingly relied on citizen-editors as informants, he finds that oversight remains important, and that he can use Twitter apps to help: "Turkey has about 12 million active Twitter users, roughly a third of the online population. We have more than 300 volunteer content producers all across the country, including a survivor of the Uludere attack. As the number of Turkish citizens feeding information to 140journos grew, we shifted gears. Instead of doing all the reporting ourselves, we focused on collecting, categorizing, validating and Storifying the news content sent to us. To verify news reports, we use free tools like Yandex Panorama (Russia's version of Google StreetView) and TinEye, a search service to help determine if images are new or pulled from websites. To monitor the flow of news tips, 140journos uses TweetDeck. We keep lists of 140journos contributors who tweet news from more than 50 cities, universities and other political hotspots in Turkey. We also keep lists organized by individual events, such as protests against executions in Egypt, and lists organized by factions, such as ultra-nationalists and conservatives." Although he doesn't quite come out and say it, this kind of work is important in any place where freedom of the press is limited, or perhaps merely focused on other things.

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The Literature of the New Wealth

1Pivoting off of Thomas Picketty's attention to classic literary fiction in Capital in the Twenty First Century, Stephen Marche points out that we have already seen the literary proof of the second gilded age, and that it is by and large Franzenite: "Future economic historians won't have to look very far to find fictional descriptions of our current financial realities. The social realist novel of the moment can be identified by the preeminent, almost exclusive, emphasis it places on social expressions of the changing economic reality. Currently, the large-scale realism of Jonathan Franzen, articulated in his famous article for Harper's in 1996 and achieved most fully in The Corrections and Freedom, stands utterly triumphant. The narrative forms that thrived in the mid-nineties - minimalism, with its descriptions of poor and rural men; magical realism which incorporated non-Western elements into the traditional English novel; the exotic lyricism of John Berger or Michael Ondaatje - have been pushed to the side."

Digital Likenesses

1Reporting from the trial set to determine whether or not the NCAA can continue to exclusively profit from the likenesses of its players, Charlie Pierce frames the debate in the language of personhood, and whether or not a digital representation of a person is the same thing as the person himself: "As near as I can tell, the video games in question were created by taking game films from various NCAA football and basketball games and then transferring them technologically until actual players found themselves with NCAA-licensed avatars that live forever. It was seeing his avatar that prompted Ed O'Bannon to launch his lawsuit in the first place and, having done so, he opened up a number of interesting questions about who he is, both in real life and in virtual reality. Is Ed O'Bannon's avatar really Ed O'Bannon, or is it an Ed O'Bannon made by someone else so that a lot of someone elses could make a whole lot of money? Isn't that a fundamental looting of one's fundamental identity? Doesn't the real Ed O'Bannon have a say in the use of his name, his image, and his likeness? After all, that's him in that game. The avatar runs the court like he did. It shoots the way he did. It passes the ball the way he did. There doesn't seem to be any moral basis for an argument that Ed O'Bannon doesn't have the right to control - let alone profit from - all the Ed O'Bannons that have been created out of the work that the real Ed O'Bannon did as an athlete. How can an actual person find himself an indentured servant in virtual reality?"

From the Hannah Arendt Center Blog

This week on the Blog, Faisal Baluch explores Arendt's distinction between politics and violence as a way to understand her support of a Jewish army in the Quote of the Week. American philosopher Eric Hoffer provides this week's Thought on Thinking. And Roger Berkowitz distinguishes Arendt's banality of evil from Shirley Jackson's "The Lottery" in the Weekend Read.

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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.
17Jun/140

Goethe Institute Heidegger Tagebuecher Discussion

On April 8, 2014, HAC Academic Director Roger Berkowitz spoke with Babette Babich, Professor of Philosophy at Fordham University, and Peter Trawny, the Director of the Martin Heidegger Institut, on Heidegger's Black Notebooks.  Among other things, the panelists debated to what extent Heidegger's anti-Semitism and Nazism can be separated out of his philosophical project.

Shown below are some of the photos taken of the event, which was held at the Goethe Institut in New York.  All pictures are credited to Babette Babich.

You can read more about Heidegger's Black Notebooks here.  Also, be sure to watch the panel discussion in its entirety 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.