"There is no lasting happiness outside the prescribed cycle of painful exhaustion and pleasurable regeneration, and whatever throws this cycle out of balance – poverty and misery where exhaustion is followed by wretchedness instead of regeneration, or great riches and an entirely effortless life where boredom takes the place of exhaustion and where the mills of necessity, of consumption and digestion, grind an impotent human body mercilessly and barrenly to death – ruins the elemental happiness that comes from being alive."
-Hannah Arendt, The Human Condition
A great deal has been written about Hannah Arendt’s philosophical and political thinking, but as the academic year draws to a close, it is important to remember that she urges her readers to think about and appreciate all aspects of human existence, including the life of the body. The passage quoted above comes from the Labor chapter of The Human Condition, in which Arendt traces the worrisome trend in the modern world where human activity is more and more dominated by a concern for the cyclical process of production and consumption. It is safe to say that ours is the kind of “waste economy” she speaks of, in which all objects become consumed and used up rather than used and re-used over time. Even highly technologically advanced devices such as our mobile phones are manufactured and treated as more or less disposable, made to last for a few years before they become obsolete and need to be replaced. The threat that a laboring and consuming society poses to a stable and durable human world has potentially disastrous consequences not only for political life, but also more generally for our ability to feel at home in our condition as earthly beings. In light of Arendt’s critique of labor as a human activity, it is remarkable that she pauses to acknowledge that this essentially worldless cycle of production and consumption with the aim of merely preserving our biological existence is the only activity that holds the key to “lasting” and “elemental” happiness in our lives.
The need to labor is “prescribed” by our condition as living beings most obviously in the case of needing to eat. In one way or another, all of us must continually expend energy in order to have food on the table. Happiness is found in this cycle of exhaustion and regeneration when each side balances the other, when pain and pleasure each contribute to feeling fully alive.
For most Americans this cycle is somewhat indirect since the number of people working on farms or growing food remains a minority. As the expenditure of energy through labor is abstracted (usually through the medium of money) from the regenerative act of consumption, it becomes more difficult to find happiness in the endless cycle of necessity. Furthermore, Arendt points out that the balance of exhaustion and regeneration can only be found in a middle-class life that is harder to come by today given the ever widening gap in income distribution. As the rich get richer and the poor get poorer, life itself becomes a burden for both extremes – a source of misery on one hand and a sign of impotence on the other – rather than a source of sustaining fulfillment.
How might we seek to reclaim this balance?
While many students and teachers (myself included) may be feeling the need for a pleasurable regeneration in the form of a vacation after a long season of schoolwork, Arendt is clear that “intellectual labor” shares few characteristics of manual labor related to maintaining our biological existence. However, there is also a pervasive notion that summer vacation from school was not designed to give students a break from thinking, but rather out of the necessity for young people to work on their families’ farms. Summer vacation is often thought of as a remnant of America’s agrarian past. Despite the fact that this interpretation of summer vacation is in fact historically erroneous, its persistence in the American mind suggests a collective nostalgia for a time when there was a balance of work, labor, and leisure in our lives.
Many educators and politicians today are questioning the wisdom of taking two or more consecutive months off from school, citing the educational demands that the 21st century economy places on individuals trying to earn a living. Summer vacation has been shown to negatively impact those students who are most in need of academic support since they are the least likely to have the privilege of enriching summer experiences at home or in summer programs. Many charter schools have turned to extended school days and extended school years to improve test scores of historically failing (usually urban) populations. It would be wrong to oppose eliminating summer vacation on the grounds that it takes away regenerative time for students, because summer is only regenerative for a privileged segment of the population. But perhaps a case can be made for the present relevance of the historical misconception that summer vacation is a time for young people to learn by laboring for food.
Although the local food movement has largely been the preoccupation of the upper-middle class, it has the potential to change how people in communities across the country participate in cycles of production and consumption. Community based agricultural opportunities are popping up in urban and rural areas, many of which seek to involve as many young people as possible through schools and other community organizations. These farming programs have the potential to teach young people that happiness comes through painful laboring while reaping the direct benefits for oneself and one’s own community. These kinds of work opportunities could begin to shift the imbalance of human activity in our society and reclaim a more direct and fulfilling form of laborer than the mere “jobholder.”
Insofar as education aspires to be more than training in how to make a living in the modern economy – a task made nearly impossible given the rapid technological and societal changes that make it very difficult for teachers to predict what the world may be like when their students are adults – it can open opportunities for young people to reflect on and make meaning of the various aspects of human living on earth. Schools must stand apart from the economic life process long enough to foster a free appreciation for, rather than enslavement to, the cycles of being alive. Participating in the growing of one’s own food during the summer months – whether at home, in a community garden, or on an urban farm – is a good way to learn gratitude for the bodily pain and pleasure that define the life that we have been given.
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.
Clocking in as the longest article ever in Time (h/t Dylan Byers), Steven Brill’s cover story is the single-best account of the insanity and corruption of our current medical system. Why do we accept the skyrocketing costs of medical care? “Those who work in the health care industry and those who argue over health care policy seem inured to the shock.” Brill shows us why the bills are really way too high. Hint: it is not because the care is so good. There are so many excess costs in the system, that reforming it should be easy, if it weren’t so corrupt.
David Goldhill wants to give all working Americans $1,800,000, the amount he calculates a 23 year-old beginning work today at $35,000/year will pay, directly or indirectly, in health care insurance benefits. Goldhill argues that our health care system wastes most of that money because people have no incentive to attend to costs. He suggests a dual system. Give every American health insurance for truly rare and unpredictable illnesses. But for regular costs and smaller emergencies, he would refund workers the money they are losing and let them pay for healthcare themselves.
Oliver Sacks walks through his past and, with the help of his brother, discovers that a memory he had believed his own had actually been that of another. Starting from there, he gives a short account of the weakness of individual remembering, which allows us to take in something we've heard or seen and make it our own. He concludes, finally, that "memory is dialogic and arises not only from direct experience but from the intercourse of many minds."
Michael Lewis writes of the rise of an unapologetic business class in the 1990s and early 2000’s, that they enjoyed the “upside to big risk-taking, the costs of which would be socialized, if they ever went wrong. For a long time they looked simply like fair compensation for being clever and working hard. But that’s not what they really were; and the net effect was… to get rid of the dole for the poor and replace it with a far more generous, and far more subtle, dole for the rich.”
Five women. “Two are wives and daughters in ordinary families unable to comprehend why such misfortune has overtaken them. A third is a young bride living in the household of a high party official. The last two are wives of the Master’s executioners. These stories are based on their memoirs—some written by themselves, others by close friends or by their children. These five women put a human face on the terror of Stalin’s purges and the Gulag in the Soviet Union of the 1930s.”
“Debt doesn’t look like much. It has no shape or smell. But, over time, it leaves a mark. In Spain, it manifested itself, first, as empty buildings, stillborn projects, and idled machines.” So writes Nick Paumgarten. To see how debt looks and smells, look at Simon Norfolk's surreal photographs of Residencial Francisco Hernando, an unfinished development near Seseña, Spain. Working his way through a half-finished city with few people in it, Norfolk's photography suggests that even beginning construction was an act of hubris; "everyone," he says, "wanted to get rich doing nothing."
The Arendt Center’s 2012 conference “Does the President Matter?” asked whether political leadership is still possible today. Guatam Mukunda believes that we can measure the value of a particular leader based on their behavior at the margins—what did that person accomplish over and above what another would have been able to do? In the accompanying video, Mukunda argues that leaders can only be great or terrible when the people selected for such roles are relatively unknown to those making the selection. In an age of information, the chances are slim.
This week on the blog
This week on the blog, we argued that American reformers should shift their efforts at reforming education towards high school and pointed towards Richard Kahlenberg's recent piece in The Chronicle of Higher Education, adding that "poverty, more than race or gender, is increasingly the true mark of disadvantage in 21st century America." We also continued the inquiry into the growing threat that entitlements pose to the next generation, highlighting Geoffrey Canada and Peter Druckenmiller's argument that entitlements are a generational theft that must be arrested. Elsewhere, Na'ama Rokem quotes from Arendt's only Yiddish-language article to explore the philosopher's language politics and her Jewish identity. Jeff Champlin looked at some similarities between Habermas and Arendt in their understandings of power. In the Weekend Read, Roger Berkowitz argues that we need to free federalism from its present partisanship and recall the important connection between federalism and freedom. Finally, if you didn't get around to our remembrance of Ronald Dworkin, you should take some time and give it a read.
Until next week,
The Hannah Arendt Center
Stephanie A. Miner, the Mayor of Syracuse NY, has an important op-ed essay in The NY Times Thursday. Syracuse is one of hundreds of cities around the state and tens of thousands around the country that are struggling with the potentially disastrous effects of out-of-control pension costs. Where this crisis is heading can be seen in California, where San Bernadino has become the third California city to declare bankruptcy. These cities are dying. They are caught in a bind. Either they decide not to pay their promised debts to pensioners; or, in honoring those debts, they so fully raise taxes and cut services as to ruin the lives of their citizens.
In Syracuse, Mayor Miner understands well the depth of the problem. First, public employee labor costs are too high not because salaries are high, but because pension costs and medical benefits are rising without limit. Second, revenues are being slashed, both from the recession and from cutbacks from the state and federal governments. Finally, the middle and upper class flight from cities to suburbs have left the tax base in cities low at the moment when poorer city dwellers are disproportionately in need of public services.
The result is that cities are faced with a stark choice: Do they pay older citizens what has been promised to them? Or do they cut those promised pensions in order to provide services for the young? This is a generational conflict that is playing out across the country.
Miner is worried that the response by NY State is making the problem worse. In short, Governor Cuomo and the legislature have decided to let cities that cannot afford to fund their burgeoning pension obligations borrow money to pay those pensions. The kicker is, that the cities are being told to borrow money from the very same pension plan to which they owe money.
If this sounds suspicious, it is. As Danny Hakim—one of the best financial reporters around—wrote almost exactly one year ago in the NY Times, this is a desperate and dangerous move:
When New York State officials agreed to allow local governments to use an unusual borrowing plan to put off a portion of their pension obligations, fiscal watchdogs scoffed at the arrangement, calling it irresponsible and unwise.
And now, their fears are being realized: cities throughout the state, wealthy towns such as Southampton and East Hampton, counties like Nassau and Suffolk, and other public employers like the Westchester Medical Center and the New York Public Library are all managing their rising pension bills by borrowing from the very same $140 billion pension fund to which they owe money.
The state’s borrowing plan allows public employers to reduce their pension contributions in the short term in exchange for higher payments over the long term. Public pension funds around the country assume a certain rate of return every year and, despite the market gains over the last few years, are still straining to make up for steep investment losses incurred in the 2008 financial crisis, requiring governments to contribute more to keep pension systems afloat.
Supporters argue that the borrowing plan makes it possible for governments in New York to “smooth” their annual pension contributions to get through this prolonged period of market volatility.
Critics say it is a budgetary sleight-of-hand that simply kicks pension costs down the road.
Borrowing from the state pension plan to pay municipal pension costs is simply failing to pay the pensions this year and thus having to pay more next year.
Hakim, as good as he is, allows Thomas P. DiNapoli—the state’s comptroller—to get away with calling the scheme “amortization.”
The state’s comptroller, Thomas P. DiNapoli, said in a statement, “While the state’s pension fund is one of the strongest performers in the country, costs have increased due to the Wall Street meltdown.” He added that “amortizing pension costs is an option for some local governments to manage cash flow and to budget for long-term pension costs in good and bad times.”
But how is this amortization? The assumption or hope is that the market will rise, the pension fund will go up, and then the municipalities will owe less. That is hardly amortization. No, it is desperate speculation with public monies.
The crisis in our cities afflicts the whole country, according to a study by the Pew Center on the States.
Cities employing nearly half of U.S. municipal workers saw their pension and retiree health-care funding levels fall from 79% in fiscal year 2007 to 74% in fiscal year 2009, using the latest available data, according to the Pew Center on the States. Pension systems are considered healthy if they are 80% funded.
The reason to pay attention to the problems in cities is that cities have even less ability to solve their pension shortfalls than states. The smaller the population, the more a city would have to tax each citizen in order to help pay for the pensions of its retired public workers. The result is that either cities get bailed out by states and lose their independence (as is happening in Michigan) or the cities file for bankruptcy (as is happening in California).
Mayor Miner, a Democrat, takes a huge risk in standing up to the Governor and the legislature. She is rightly insisting that they stop hiding from our national addiction to the crack-cocaine of unaffordable guaranteed lifetime pensions. Piling unpayable debts upon our cities will, in the end, bankrupt these cities. And it will continue the flight to the suburbs and the hollowing out of the urban core of America. Above all, it will sacrifice our future in order to allow the baby boomers to retire in luxury. Let’s hope Miner’s call doesn’t go unheeded.
Power is actualized only where word and deed have not parted company, where words are not empty and deeds not brutal, where words are not used to veil intentions but to disclose realities, and where deeds are not used to violate and destroy but to establish relations and create new realities.
-Hannah Arendt, The Human Condition
Arendt’s conception of power is one of the most subtle and elusive features of her political theory. Here Arendt poses the problem of power in terms of power’s loss, of powerlessness, which is also what she calls “the death of political communities.”
What is powerlessness? What, exactly, is lost when power is lost?
There are many ways to become powerless in the world of twenty-first century politics. In the United States we often imagine that citizens would be powerless without their constitutional rights – the vote, free speech, due process. In and around the world’s many war zones, the loss of military protection seems to produce a very different kind of powerlessness, one that is linked to both our physical vulnerability to violence as human beings and the persistence of violence between sovereign states (and within them.) There is also the powerlessness that seems to follow from the dislocations or migrations of peoples, a condition that Arendt calls mass homelessness, which may come from the movement of peoples across borders or the redrawing of borders across peoples. Poverty appears to be another form of powerlessness altogether, one that disrupts our capacity to appropriate nonhuman nature through labor and work and thereby sustain our lives. Arendt argues that mass destitution, alongside mass homelessness, is a form of powerlessness that is peculiar to the political condition of the modern age.
Many other kinds of powerlessness can be added to this list. The list is disturbing not only for its variety and length, but also because the felt urgency of each danger invites us to elevate one or two above the others, so that we risk settling for powerlessness of several kinds in order to secure power in one or two “emergency” domains. We choose between the power of kill lists and drone strikes and the power of due process for Americans accused of terrorism. We weigh our powerlessness in the face of global warming against the powerlessness caused by the Great Recession, where the hoped-for “recovery” will be defined by consumption-led “growth,” rendered tangible by lower gas prices and more crowded shopping malls. Or, we may think that US power in the globalizing world of free trade and faster capital flows is dependent upon “securing our national borders,” achieved through the quasi-militarization of immigration enforcement. Hard choices are the stuff of politics - they are supposed to be what power is all about - but the dilemmas of modern powerlessness are peculiarly wrenching in large part because they are not readily negotiable by political action, by those practices of public creativity and initiative that are uniquely capable of redefining what is possible in the common world. Rather, these “choices” and others like them seem more like dead-ends, tired old traps that mark the growing powerlessness of politics itself.
The death of the body politic, which can only occur by way of the powerlessness of politics itself, is Arendt’s main concern in the above quote. In contrast to Hobbes, Rousseau, Weber, and Habermas, among others, Arendt distinguishes power from domination, strength, rationality, propaganda, and violence. Located within the open and common world of human speech and action, power reveals its ethical and political limits when it is overcome by deception, empty words, destruction, and “brutality.” Rooted in the human conditions of natality and plurality, and constituted by the gathered actions of many in a public space of appearance, power exists only in its actualization through speech and deed. Like action, power depends upon the public self-disclosure of actors in historical time. Actors acting together with other actors generate power. Yet because we do not know “who” we disclose ourselves to be in the course of collective action, or what the effects of our actions will turn out to mean in the web of human stories, power itself is always “boundless and unpredictable,” which in part explains its peculiar force. Given its boundlessness and unpredictability, power cannot be stored up for emergencies, like weapons or food and water, nor kept in place through fixed territories, as with national sovereignty. Power therefore co-exists only uneasily with machpolitik. Power can overcome violence and strength through the gathered voices and acts of the many; it can also be destroyed (but not replaced) through the dispersal of the many and the dissolution of the space of appearance. In-between gathering and dispersal, power is preserved through what Arendt calls “organization,” the laws, traditions, habits, and institutions that sustain the space of appearance during those interims when actors disperse temporarily and withdraw back into the private realm, only to reappear later.
For Arendt, the loss of power is the loss of our capacity to act with others in a way that generates, sustains, and discloses a common world. Powerlessness is marked by the receding of public spaces. This may occur, for example, through the gentle decline of a formally constituted public realm into the technocratic shadows of the social, or through the brutal sovereign repression of spontaneously emergent spaces of appearance. In both cases, our ethical and political incapacities to act together, and the philosophical inability to recognize power when we see it, are at the root of modern political powerlessness. Power-seekers, on Arendt’s view, would be well advised to cultivate a deeper political appreciation for both the immaterial force and fragility of human natality, plurality, and public space, which will be lost when power is mistaken for its rivals, like reason, strength, violence, or sovereignty.
The re-election of Barack Obama is a milestone. Barack Obama will always be remembered as the first black President of the United States. He will now also be remembered as the first black two-term President, one who was re-elected in spite of nearly 8% unemployment and a feeling of deep unease in society. He is the black President who was re-elected because he seemed, to most Americans, more presidential, more trustworthy, and more likable than his opponent—a white, Mormon, representative of the business elite. Whatever you want to say about this election, it is difficult to deny that the racial politics of the United States have now changed.
President Obama's re-election victory and his distinguished service have made the country a better place. The dream of America as a land of equality and the dream that our people will not be judged by the color of their skin but by the content of their character—these dreams, while not realized, are closer to being realized today because of Barack Obama's presidency and his re-election.
There are some who don't see it that way. There is a map going around comparing the 2012 electoral college vote to the civil war map. It is striking, and it shows with pictorial clarity, that the Republic strongholds today are nearly identically matched with the states of the Confederacy 150 years ago. For some, this is an indictment not only of the Republican Party, but also of the United States. The argument made on Facebook and beyond is that the country is still deeply divided racially; that this election brought out the deep-seated racism underlying the country.
There is also the fact that Twitter apparently was awash in profoundly racist commentary after the election. According to the blog Floating Sheep, the worst of the racist commentary was concentrated in states that Mitt Romney won. Mississippi and Alabama were the states with the largest number of racist tweets on election night.
This could be evidence of a real racial problem. But I don't see it that way. Of course there are some people who are less trusting of a black President. But around the country, voters approved gay marriage, Latinos voted in record numbers, women swept into office, and we re-elected a black President to a second term. To see this election as a confirmation of racist intransigence is overly pessimistic.
Yes, Mitt Romney won the white vote, but he received 59% of the white vote; not exactly a landslide given that the country has real problems. Among white voters over 65, Romney received 61% of the vote. But among white voters under 29, he received only 51% of the vote, a sure sign of things to come. And the white vote was only 72% of the national vote, a record low. As David Simon writes in "Barack Obama and the Death of Normal":
The country is changing. And this may be the last election in which anyone but a fool tries to play — on a national level, at least — the cards of racial exclusion, of immigrant fear, of the patronization of women and hegemony over their bodies, of self-righteous discrimination against homosexuals. ... This election marks a moment in which the racial and social hierarchy of America is upended forever. No longer will it mean more politically to be a white male than to be anything else. Evolve, or don’t. Swallow your resentments, or don’t. But the votes are going to be counted, more of them with each election. Arizona will soon be in play. And in a few cycles, even Texas. And those wishing to hold national office in these United States will find it increasingly useless to argue for normal, to attempt to play one minority against each other, to turn pluralities against the feared “other” of gays, or blacks, or immigrants, or, incredibly in this election cycle, our very wives and lovers and daughters, fellow citizens who demand to control their own bodies.
This is all good news.
And yet, we should not celebrate too loudly. Race still matters in these United States. How it does and why is changing, and will continue to change.
Amidst the progress, one fact remains stubbornly true: black Americans still lag behind white Americans in metrics of education, employment, income, and success. Nearly 5% of black men are in prison in the United States, compared to 1.8% of Hispanic men and .7% of white men.
More than 70% of babies born to black mothers are born out-of-wedlock. When looked at honestly, the problem with race in this country remains stark. It is too big a problem to be swept under the carpet.
And yet that is what is happening. The Obama Presidency has not been kind to blacks. Here is how Frederick C. Harris puts it in the New York Times before the election:
[F]or those who had seen in President Obama’s election the culmination of four centuries of black hopes and aspirations and the realization of the Rev. Dr. Martin Luther King Jr.’s vision of a “beloved community,” the last four years must be reckoned a disappointment. Whether it ends in 2013 or 2017, the Obama presidency has already marked the decline, rather than the pinnacle, of a political vision centered on challenging racial inequality. The tragedy is that black elites — from intellectuals and civil rights leaders to politicians and clergy members — have acquiesced to this decline, seeing it as the necessary price for the pride and satisfaction of having a black family in the White House.
Walter Russell Mead makes a similar point in a rich essay published in The American Interest over the summer. He writes:
Many hoped that the election of the first African-American President of the United States meant a decisive turn in the long and troubled history of race relations in the United States. And indeed President Obama’s election was a signal success for the American racial settlement of the 1970s. But at the moment of its greatest success, that settlement—call it the Compromise of 1977—was beginning to unravel, as evidenced by the fact that President Obama’s nearly four years in office to date have witnessed decades of economic progress and rising political power in black America shifting into reverse.
The housing bubble and its crash have disproportionately impacted black and Latino Americans, who most recently achieved the dream of home ownership. And the loss of jobs in manufacturing and public unions have disproportionately impacted blacks, since these were important routes through which black Americans have entered the middle class. The results for blacks in this country are harrowing. As Mead reports:
Black unemployment under President Obama hit 16.2 percent (June 2011). The median net worth of black households collapsed, falling by 59 percent between 2005 and 2010, wiping out twenty years of progress and plunging to levels not seen since Ronald Reagan’s first term. By comparison, the net worth of white households only fell by 18 percent from 2005 to 2010. The gap between black and white net worth doubled during the Great Recession, and the “wealth gap” between the races rose; the median white household had 22 times the net worth of the median black household. Moreover, the damage to black prospects will not soon be repaired. Indeed, if we now (as seems likely) face a prolonged period of austerity and restructuring in government, there will be fewer job openings and stagnant or falling wages and benefits in the middle-class occupations where blacks have enjoyed the greatest success.
What is more, those national statistics like unemployment, exclude inmates in our nation's penitentiaries. Were we to add the 5% of black men in prison into those cumulative statistics, the situation would look even more perilous.
Mead's essay, The Last Compromise, is essential reading. He argues that race relations in America are marked by three main historical compromises. The first compromise, in 1787, is well known. Including the counting of slaves as three fifths of a citizen and the granting of slave states equal representation in the Senate, this original compromise allowed the country to emerge as a democracy without dealing with the obvious scar of slavery.
The Civil War led to what Mead calls the second major compromise on Race that moved the nation forward without actually granting rights to blacks. In the compromise of 1877,
the white South accepted the results of the Civil War, acknowledging that slavery, secession and the quest for sectional equality were all at an end. The South would live peacefully and ultimately patriotically in a union dominated by Northern capitalists. White Southerners might complain about Northern banks and plutocrats (and they did for decades), but they would not take up arms. For its part, the North agreed to ignore some inconvenient constitutional amendments of the Reconstruction period, allowing each Southern state to manage race relations as its white voters saw fit. In particular, the North allowed the South to deny blacks the vote while counting them for representational purposes.
As Mead writes, this compromise was a disaster for blacks. And yet, there was some progress. Denied the vote and made second-class citizens in much of the country, and faced with continued violence and oppression, blacks could, nevertheless, work to create a small and thriving middle class.
The compromise of 1877 last about 100 years until, in the midst of the Civil Rights Movement, a new compromise emerged. This compromise of 1977 brought with it desegregation of public institutions, affirmative action, the entry of blacks into government and civil service, voting rights, and the chance for success. But it came with a dark side. As Mead summarizes:
At its core, the compromise offered blacks unprecedented economic opportunity and social equality, but it also allowed for the stern and unrelenting repression of inner-city lawlessness and crime. Blacks who were ready, willing and able to participate in the American system found an open door and a favoring wind; blacks who for whatever reason were unable or unwilling to “play by the rules” faced long terms in prisons where gang violence and rape were routine.
The election of President Obama shows the promise and the limits of our current state of race relations. On the one hand, black Americans in the middle and upper classes live in a society that if it is not color blind, is at least open to success, entrepreneurship, and leadership by black Americans. On the other hand, the misery of the black poor continues, largely invisible. This is not simply a racial matter, since it is poverty in general, and not only black poverty, that is ignored. There are many impoverished white people. But it would be dishonest to deny the racial components of poverty.
The 2012 election is a milestone. It proves that 2008 was not a fluke, and it shows that most of the United States will vote for the candidate they feel is better, no matter that candidate's race. This is an enormous achievement and one to celebrate. In many ways the future looks bright. But that is no excuse to refuse an honest confrontation of the problems many black Americans continue to have. President Obama has largely avoided the issue of race, for obvious reasons. It is time to insist that we bring the issue to light.
One good way to begin is to read The Last Compromise by Walter Russell Mead. It is well worth the price of subscription to The American Interest. It is your weekend read.
"Education is the point at which we decide whether we love the world enough to assume responsibility for it and by the same token save it from that ruin which, except for renewal, except for the coming of the new and young, would be inevitable."
—Hannah Arendt, The Crisis in Education
Hannah Arendt writes that the fact that we are born into the world—the fact of natality—is the essence of education. She means that every newborn baby comes into the world both free and yet also constrained. Newcomers are free insofar as there is no way of knowing in advance what a young person will become or who she will be. The newcomer is constrained, however, because he is always born into an already-existing world, one with particular customs, limitations, and opportunities. To educate that newcomer is to respond both to the freedom and constraint into which he is thrown. As free, the child must be taught to act courageously in new and surprising ways. As constrained, the newcomer must accept the responsibility as a member of an already existing world, one he must somehow make his own.
From the Latin educare, to educate means to lead into or draw out. Education is the activity of leading a child into the world, of drawing her into the world. Parents educate their children by drawing them out of their private selves and into the world of the family, their community, and their society.
Schools educate, in turn, by drawing students out of the confines of their families and into the wider political and social world. Education is always an entry into an old world. And yet, it is always a new experience with infinite possibilities for every new initiate.
Education, Hannah Arendt tells us in the quotation above, is about the love for the world. To have children, something she did not do, and to educate young people, something she did brilliantly, is to bring new young people into an old and existing world. To make that choice is to "assume responsibility" for that world, to love it enough—in spite of all of the evil and ugliness—to welcome the innocent. Only when we decide to assume such an awesome responsibility for the world as it is and to love that world, can we begin the activity of education.
Education is also a process of saving the world from ruin—a ruin that is inevitable for all mortal and human endeavors. Made by humans acting together, the world will disappear if we do not care for it and refresh it. The world is not a physical entity but is the "in-between" that connects us all. Like a "table that is located between those who sit around it," the world is the world of things, actions, stories, and events that connect and divide all persons living together in a common world. Without newcomers who are introduced into the world and taught to love it as their own, the world will die out.
There are of course some who reject the love for the world that makes education possible. There are always reasons to do so, ranging from poverty and racism to war and famine. Rebellion is, of course, sometimes justified. There are times, as with Arendt's judgment of Adolf Eichmann, where one must say simply: A world with such people as Eichmann in it is not a world I can love. That is why Arendt argues that Eichmann must be killed. But such judgments of non-reconciliation are, for Arendt, inappropriate in the act of educating young people.
To love the world enough to lead students into it means also that we love our children enough to both bring them into the world and leave to them the chance of changing it. Arendt writes:
And education, too, is where we decide whether we love our children enough not to expel them from our world and leave them to their own devices, nor to strike from their hands their chance of undertaking something new, something unforeseen by us, but to prepare them in advance for the task of renewing the common world.
If we love our children, and our world enough, then we do not make the decision to expel the children from that world. We don't make the decision of rebellion or non-reconciliation for them. The point is that education of the young must leave to the young the right of "undertaking something new, something unforeseen by us."
A teacher must not cross the line and tell the student what to do about the world, for that is the right of the student himself. All the teacher can and should do is prepare students for such a decision, by leading them into an existing world and offering them examples of those who, through freedom and constraint, have throughout history worked to renew and re-inspire our common world.
While teaching is never easy, it is particularly difficult in the 21st century, at a time when the "common world," the world of things that unite us, is changing at such a pace that that teachers and students increasingly live in very different worlds. It's one thing for teachers to not be up on the latest fashions or music; but when teachers and students increasingly get their news from different media, live in different virtual realities, and communicate differently about the worlds they inhabit, the challenges grow. Teaching is of course still possible, but it takes significantly more effort and reflection to think about what that common world is into which we are leading our students. The love of the world has never been so difficult or so necessary.
Architecture is at the center of politics. We can see the truth of this statement amdist the controversy about post-war reconstruction of Beirut and the establishment of Solidere—the company created to redevelop the city. Reconstruction in Beirut does not mean simply the physical re-making and structuring of certain “sites of memory” scattered throughout the city. Rather, reconstruction is a political process parallel to the constant making and re-making of internal contestations of power and identity inside Lebanon since at least 1860.
The most important and widely studied case of reconstruction in Beirut is the famous Centre Ville or Beirut Central District undertaken by Solidere (discussed at length in “Beirut: Reinventing or Destroying the Public Space?”. Höckel points as well to the case of the southern suburbs and the Elyssar project and the role played by Hezbollah in different states of reconstruction, namely, 1983, 1996 and 2006. In this post, I look at the Elyssar project to develop Beirut's eastern coast and southern suburbs. The project has been mired in delays for decades and exemplifies the blurry line between political projects, architecture, and private interests in postwar Lebanon.
The designation “southern suburb” has a negative connotation in Beirut, and is often used interchangeably with Shi’a Muslims, anarchy, squatters, illegality and poverty. The “suburbs”—formed by a permanent flow of rural migrants and later by both urban and rural refugees from the war—are homogenous and impoverished quarters of Beirut, consisting mostly of members of the Shi’a community and comprises one third of the population of the greater Beirut area. At first the project was to be undertaken by Solidere but after political contestation on the part of the residents and the Amal/Hezbollah party, it was implemented by a public agency created after much negotiation as per Decree No 9043 of August 1996.
The project was criticized on the basis of being based solely on economic considerations and too ambitious (the area is five times bigger than the central district) even though similar plans had already been tested and failed in the Arab world. Yet, it remained largely unmodified. Other issues arose, such as difficulties in land expropriation due to the illegality of building and dwelling in the area, and speculation over land value, in which all parties – Solidere, the Prime Minister’s Office and the local Amal/Hezbollah – withheld and manipulated information, which led to a political stalemate that permanently halted the project.
The project area extends over 586 hectares from the Summerland Resort and Sports City to the boundary of Beirut International Airport in the South. From East to West it extends from the Airport road to the Mediterranean Sea and includes a large portion of coastline – another contentious point for development and speculation.
Elyssar’s plan included the execution of all primary and secondary roads, necessary infrastructure and public services; the construction of over 10,000 units of affordable housing over a 14-year period, manufacturing parks, warehouses and workshop centers. At the heart of plan was also the same scenario of urban violence and displacement in which residents from illegal settlements were to be transferred elsewhere.
The question of illegality and ownership in the area (and everywhere else in Lebanon to a certain degree) is complex and nowhere near resolution. In a 2007 case study by Nadine Khayat, she writes:
The Lebanese state has mostly continued to adopt a non-interventionist strategy toward these areas in Beirut; in fact, many describe the southern suburbs of Beirut as a state within the state, having its own conservative jurisdictions that may arguably be excluding factions and other communal groups present in Lebanon.
The state faced the question of illegal settlements in an area almost entirely controlled politically by Amal/Hezbollah, with the exception of a Maronite minority at the fringes. The hostilities between the state and the militias go back to tensions between 1983 and 1984, when President Gemayel ordered the demolition of illegal neighborhoods in the suburb.
Facing resistance from the residents, with the support of Amal, and what is considered a reminder of the state’s bad will toward the area, it turn led to yet another extension of the war.
The suburbs fall under the definition of ‘slums’ and ‘illegal settlements’. They have been a recurrent nightmare in Beirut’s reconstruction plans because of the absence of planning bodies, uncontrolled migration and growth, and lastly, the lack of appropriate mapping of the slums in purview of the political control of para-state bodies in the area.
Mona Fawaz and Isabelle Peillen’s 2003, “The Case of Beirut, Lebanon”, part of “Understanding Slums: Case Studies for the Global Report on Human Settlements”, lays out the problem: “Given its complex history, the limited legalities in property rights, and the widespread violation in building and construction codes, it is difficult to adopt legality as a criterion for slum identification in Beirut.”
They further add: “To date, Lebanese public policies have never concretely addressed slums and their dwellers, despite a reasonable number of studies dedicated to the issue. Laissez-faire has been the rule, although punctuated by violent incidents of eviction.” The sole exception to this had been, of course, the Elyssar project (Public Agency for the Planning and Development of the South Western suburbs of Beirut). However, that failed time and again not only because of inappropriate funding but also because of the status quo of postwar reconstruction in which confessional fractions battle each other for power.
All the information relevant to the negotiations and contestations in the early phase of the Elyssar project are found in detail in Mona Harb’s “Urban Governance in Post-War Beirut: Resources, Negotiations and Contestations in the Elyssar Project.”
Here it is important to highlight the role that Hezbollah/Amal have played in the contestations and negotiations between the Lebanese state and the suburbs. While they have significantly added to the political stalemate of the project, they have transformed the public space of the suburbs through an intricate network of surveillance, social services, political participation and cultural activities in a way that the Lebanese state has been incapable of offering, particularly in this disadvantaged area.
The characterization of Hezbollah in the Lebanese context is very difficult and while it is not the topic of this essay, the work of Mona Harb and Reinoud Leenders, (Know thy enemy: Hezbollah, terrorism and the politics of perception) provides a framework to understand the role of the group inside the urban configuration of the suburbs as a distinct territory of identity. It is important to note that understanding the group as merely a terrorist group or as a part of the Lebanese institutions are both flawed perspectives, which blur the heterogeneous nature of para-state actors in Lebanon.
The animosity between investors and government institutions on the one hand, and Hezbollah on the other hand, confirms Harb’s observation:
While urban politics present themselves as a means for development they are actually strategies for territorial domination” (see Harb’s “La Dahiye de Beyrouth: Parcours d’une stigmatisation urbaine, consolidation d’un territoire politique”.)
The conquest of the public space and eventual colonization and closure of its history, and of what it is supposed to be found and remembered in it, is in Lebanon, the equivalent of political hegemony.
Architectural interventions and urban planning play a pivotal role in the configuration of the public space as the stage where politics appears, and here comes to mind Daniel Libeskin’s observation that “the public and political realm… is synonymous with architecture.”
The general lines for a discussion of the role of politics in architecture and architecture in politics have not been drawn with the exception of economic considerations and the problem of technology – as a counterpart of history – in weakening effective participation in democracy through excessive technification and functionalism of labor. Nevertheless, the necessity for an architectural configuration of the public space in which the world emerges between people, calls for a review of what Hannah Arendt conceived as the “space of appearances”, in terms radically architectural.
Ronald Beiner writes in “Our Relationship to Architecture as a Mode of Shared Citizenship: Some Arendtian Thoughts”:
The fundamental categories of Arendt’s political philosophy, such as worldliness and public space or “space of appearances”, are architectural ones (one can see this in how certain architectural theorists and even practitioners respond to her work). Hence, precisely where one encounters limits in trying to apply her political philosophy to politics, one can perhaps redeem her political philosophy by applying it to architecture.
For Hannah Arendt, the world – the space of politics – is the only place where we can appear to others in order to act, and it is this action that constitutes the basic units of power – which is always political – and that redeems the world from both the biological – and mortal – cycle of life.
Beiner makes an interesting argument in this regard: the now popular notion of public reason from Rawls and Habermas operates on considerations of constitutional structure and political order which are relevant only to political elites. Whereas, public space is relevant to all citizens; accordingly, public reason is less important than public space.
Arendt was increasingly concerned with the durability of the world as a stable artifice, where human action gains some sort of immortality. As Beiner noted, “That this sort of immortalizing function is implicit in architecture as the creation of a lasting habitat and a more durable context for human activities is not a surprise.”
World-oriented experiences were at the core of Arendt’s thinking about the nature and possibilities of the political. Here we encounter an obvious tension between hegemony and worldliness, in that spatiality or space is not the determining factor in the existence of a public world, but the guarantee that it can appear. Beiner shifts the emphasis from the public space as a setting for episodic freedom, to a public good, in which civic experience can take place. This, based upon one notion of citizenship being that "public things matter."
The notion of cynicism that is so widely discussed in politics can also be found in architecture. Beirut is a first-hand example of what Andrew Benjamin calls, “architecture as annihilation” in the context of museumfication rather than reconstruction for the sake of reconciliation.
For as long as the public space in Lebanon will continue being the battleground of hegemony in jeopardy of power, urban architecture and planning will reflect that. Beiner explains, “If the effect of an ensemble of architectural creation is not the constitution of some kind of polis, at least ideally, then the idea of architecture as a source of citizenship is a hollow one.”
Cynicism is here embodied in the notion that in reconstruction it is only economic growth and prosperity what will bring peace to a country devastated by war. However, Hannah Arendt warns, “Economic growth may one day turn out to be a curse rather than a good, and under no conditions it can either lead into freedom or constitute a proof of its existence.”
“In contrast to the inorganic thereness of lifeless matter, living beings are not mere appearances. To be alive means to be possessed by an urge toward self-display which answers the fact of one’s own appearingness. Living things make their appearance like actors on a stage set for them.”
-Hannah Arendt, The Life of the Mind, vol. 1: Thinking
Political theorists are likely to associate the phrase the “urge to self-display” with a characteristically “Arendtian” politics. But here, Arendt takes self-display to characterize something much more basic and fundamental—the sheer life of human beings. Despite Arendt’s imagery of the actor appearing on a stage, self-display does not seem at all to invoke the greatness of individuality or of heroic deeds. It is merely the “fact of one’s own appearingness.” What could Arendt mean by characterizing human life by the fact of appearing, and what does it mean to say that human beings, as opposed to “lifeless matter” makes their appearance?
In The Life of the Mind, Arendt describes the phenomenon of appearing as human beings’ appearing to others in a way that is subject to the particular perspective of the spectator.
“To appear,” she writes, “always means to seem to others, and this seeming varies according to the standpoint and perspective of the spectator”. In this interpretation, the fact of appearingness is a fact of the world in which we live; it is the fact of plurality and the irreducibility of perspectives that signals that men, not Man, populate the world.
But the fact of appearance also has a moral and political significance that goes beyond this almost formal description of the dual position of subjectivity and objectivity that human beings occupy with respect to one another. If we turn to Origins of Totalitarianism, a text that is not often read in connection with The Life of the Mind, we are confronted with a striking and terrifying picture of the loss of appearingness, which confronts us fully with the implications of Arendt’s characterization of human beings as beings who must make their appearance.
In Origins of Totalitarianism, Arendt uses the term “rightlessness” to describe the condition of European Jews under the Third Reich. In that regime, Jews were not merely “deprived of life, liberty, and the pursuit of happiness, or of equality before the law and freedom of opinion,” but made so irrelevant that “nobody wants even to oppress them”. The ultimate expression of invisibility was the genocide in the death camps of the Final Solution. However, the effectiveness of these camps in rendering people invisible did not lie simply in the physical destruction of millions. The camps sought to destroy what Arendt called the “moral man,” or that aspect of human beings that is subject to moral judgment and valuation. This term attaches not to moral behavior, but to the presence of individual human beings in the world that makes it possible to see them as individuals in the first place.
In the camps, the boundary between life and death and between individuals was so attenuated that it was nearly impossible to distinguish any one person from another, living or dead. The invisibility of individuals this lack of boundaries engendered was so thoroughgoing that it obscured even the most heroic of deaths: “[i]t belonged among the refinements of totalitarian governments in our century that they don’t permit their opponents to die a great, dramatic martyr’s death for their convictions….The totalitarian state lets its opponents disappear in silent anonymity”. Even the most heroic of acts was disposed of simply and without regard or comment, just as those deaths that occurred daily, and both were made invisible along with the individuals in and through whom these deaths occurred.
The crucial point is not that death was made routine, but that the camps ensured that with these deaths any marker of the victim’s having ever been alive also disappeared along with him. The individual prisoner was barely distinguished from the others and seen only as one in a series in which his exact position was irrelevant. As a group, the prisoners were invisible to the world, and as individuals, they were invisible to the world and to one another as distinct people.
The result was an attenuation of the line that separates the lives of individuals as they have lived it from mere physical life and death and the elimination of the world as a stage on which individuals could make their appearance. And in the absence of this stage, death could be nothing more than a “seal on the fact that he had never really existed”.
Making one’s appearance in the world, as an actor does on a stage, is not about being extraordinary. Nor is it a merely formal description of how human beings perceive the world around them and are perceived by other human beings. Rather, appearingness is the essential condition of being recognized as a member of the community of human beings and the world and of being treated accordingly. As the events of the past century have made strikingly clear, appearingness is a condition that we could lose or of which we could be stripped. Our condition of humanity is something that we must create—create by making our appearance in the world. Arendt’s words about our basic condition of appearance alerts us to the dangers of invisibility and should make us suspicious of any situation in which people exist in a condition of invisibility.
In our own time, the Occupy Wall Street movement has helped to bring to light some of those who have been made invisible in poverty. This act of opening up a space in which an individual might make their appearance in the world is, I think, one of the movement’s greatest accomplishments. And a politics of visibility is not just about our own visibility or our own great accomplishments, but about creating stages upon which people can make their appearance and exposing and tearing down those scaffoldings that bar some from entering these stages.
If we see the OWS movement as a politics of appearance, then the albeit valid criticisms about the lack of a definite agenda and the like do seem to lose some of their force. But this does not mean that the movement is a success in Arendt’s terms. The movement has certainly brought us to the stage, but what we all—the invisible and the visible—do with this opening and how we make our appearance onto it remains the political question that only the individual actors, and not any movement, can and must answer.