Source: Globe Jotters
By Kazue Koishikawa
“[T]he public realm has lost the power of illumination which was originally part of its very nature.—[W]hat is lost is the specific and usually irreplaceable in-between which should have formed between this individual and his fellow men.”
-- Hannah Arendt, Men in Dark Times
Arendt often points out that we live in a dark time in which the public realm is deteriorating. To be sure, the primal meaning of the public realm isn’t a town, city, state, or nation for her. Rather, it is a space that emerges and is sustained only when we express our opinions, views, and concerns and share them with others. It exists between us. Our sense of reality owes to such in-betweeness, and that is the reason why Arendt puts so much emphasis on the importance of the political life. In other words, “politics” and the “political” have a much wider meaning for Arendt than what we usually understand in our daily lives.
By Jeffrey Champlin
“Without actually standing where Archimedes wished to stand (dos moi pou sto), still bound to the earth through the human condition, we have found a way to act on the earth and within terrestrial nature as though we dispose of it from outside, from the Archimedean point. And even at the risk of endangering the natural life process we expose the earth to universal, cosmic forces alien to nature's household.”
-- Hannah Arendt, The Human Condition
The final chapter of The Human Condition takes an apparently disheartening turn beyond Arendt's core development of the concepts of labor, work, and action. While Chapter 4 on "Action" offers the hope of people coming together to start something new in a reinvigorated sense of the political, Chapter 5 seems to narrate the inevitable decline of "the modern age's triumphal world alienation." In particular, her use of the way science can now "act on the earth" fundamentally challenges the optimistic sense with which she discussed "action" earlier in the book.
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.
Amy Ireland is thinking about a genocide at the level of "genus-cide," the eradication of humanity itself. The threat is not weaponry but technology. And the exemplary precursor is the horse: "In the United States--where competition with the automobile was at its most intense--there were about 26 million horses in 1915. By the 1950s only 2 million remained." The question Ireland asks is whether humans are going the way of horses to be replaced by more efficient machines. Will artificially intelligent machines consume humans' fuel? "Far from being actively malevolent, an artificially intelligent agent endowed with enough power only needs to be indifferent to become a murderer. What are we, after all, but fuel? Atoms that can be freely disassembled and reassembled into something else - a thousand paperclip factories, for instance, or a massive supercomputer, capable of mathematical calculations we can't even begin to imagine in our current state of technological paucity. Even the clearly delimited goal of creating exactly one million paperclips can warrant the wasting of an entire planet, for a fully rational AI would never assign zero probability to the hypothesis that it has not yet achieved its goal.... There is something satisfying about imagining a malevolent artificial intelligence that actively wants to destroy us because it fears us, loathes us, or at least finds our existence frustrating and inconvenient. But the notion that something will destroy us out of sheer indifference is much harder to swallow because it forces us to consider the possibility of our utter insignificance. Bostrom surmises with all the level-headedness of a pure statistician that the odds against humanity's survival are overwhelmingly high. The default outcome of our construction of a single strong artificial intelligence is, quite plainly, extinction. His intention, naturally, is to raise awareness of the risks that lie behind this seemingly anodyne technological innovation and encourage governments, corporations or other entities that may one day attempt to build strong AI to implement rigorously tested control measures before letting the thing out of the box. All this is well and good, but it rests upon a deeper anthropomorphic supposition. What if the most radical gesture a flailing humanity can make at this juncture is not to increase its investment in security and control, but to pass it on? What if we are entangled in a larger evolutionary process that we never had control over in the first place? The real question then, might not be how to survive the construction of strong artificial intelligence but whether or not the survival of the human race is a good thing after all." Ireland is right to pose the question of "genus-cide," although her tone is a bit blithe. The threat is not the eradication of human beings but, as Arendt writes in The Human Condition, the loss of the human condition, those characteristics of being human like labor, work, action, and (sometimes) thinking. As Arendt writes, "This future man, whom the scientists tell us they will produce in no more than a hundred years, seems to be possessed by a rebellion against human existence as it has been given, a free gift from nowhere (secularly speaking), which he wishes to exchange, as it were, for something he has made himself. There is no reason to doubt our abilities to accomplish such an exchange."
Karl Ove Knausgaard was commissioned to travel from Sweden to the Viking's first settlement in Newfoundland and then drive across the United States in order to reflect on the state of America. In part one of his two-part "Saga," Knausgaard offers this insight into a specifically American form of poverty, the poverty of imagination and the abandonment of distinction: "I'd seen poverty before, of course, even incomprehensible poverty, as in the slums outside Maputo, in Mozambique. But I'd never seen anything like this. If what I had seen tonight--house after house after house abandoned, deserted, decaying as if there had been disaster--if this was poverty, then it must be a new kind poverty, maybe in the same way that the wealth that had amassed here in the 20th century had been a new kind of wealth. I had never really understood how a nation that so celebrated the individual could obliterate all differences the way this country did. In a system of mass production, the individual workers are replaceable and the products are identical. The identical cars are followed by identical gas stations, identical restaurants, identical motels and, as an extension of these, by identical TV screens, which hang everywhere in this country, broadcasting identical entertainment and identical dreams. Not even the Soviet Union at the height of its power had succeeded in creating such a unified, collective identity as the one Americans lived their lives within. When times got rough, a person could abandon one town in favor of another, and that new town would still represent the same thing. Was that what home was here? Not the place, not the local, but the culture, the general?"
Peter Railton gave the John Dewey Lecture at the American Philosophical Association Meeting this year, where amidst reflections on philosophical thinking, personal courage, and political activism, he offered a guileless and moving account of his personal struggle with depression. "And what of depression? Perhaps we all know the mask of depression, that frozen, affectless face we catch glimpses of on our students, colleagues, and friends. I can't do anything about that. But perhaps I can do something about the face of depression--its visible image in the minds of our children and parents, teachers and students. Because in truth, we are still to a considerable degree still in a world of 'Don't ask, don't tell' with regard to depression and associated mental disorders, such as anxiety, even though these will severely affect one in ten of us over the course of a lifetime, and often at more than one point in a lifetime. So there's nothing for it. Those whose have dwelt in the depths depression need to come out as well. Some already have, but far too few adult men (big surprise!), and especially far too few of the adult men who somehow have come to bear the stamp of respectability and recognition, and thus are visible to hundreds of students and colleagues. It's no big deal, right? We're all enlightened about this. Then why do the words stick in my throat when I tell you that another theme uniting the three episodes I have recounted from my life, and that has played an equally important role in shaping my philosophy, is that they were all accompanied by my depression. This moody high school student, this struggling protester, this anxious young faculty member--they were all me and they were all living through major depressive episodes at the time. And there have been other such episodes, some more recent. Thankfully, for me and especially for my family who have been through so much already, not right now. Did others know? I don't know. Some must have guessed--perhaps those who themselves had known depression in their lives could see the mask of depression upon my face. But the thing is: I couldn't say it. I couldn't say, 'Look, I'm dying inside. I need help.' Because that's what depression is--it isn't sadness or moodiness, it is above all a logic that undermines from within, that brings to bear all the mind's mighty resources in convincing you that you're worthless, incapable, unloveable, and everyone would be better off without you. Not a steely-eyed, careful critique from which one might learn, but an incessant bludgeoning that exaggerates past errors while ignoring new information, eroding even the ability to form memories. A young man once had the courage to tell me, 'My brain is telling me to kill myself, but my body is saying "no."' Happily, his body won. But it doesn't always. Every year, thousands of young men don't win the battle. We are captive audiences to our own minds, and it can become intolerable." Depression, Railton suggests, is still in the closet, and this causes untold pain at colleges, where, as a recent study shows, the mental health of college Freshmen is at an all-time low--something that will not surprise any of us who teach in this nation's colleges and universities.
In Railton's speech on depression discussed above, he also has this tidbit on meetings: "Oscar Wilde is still right--because the cost of building a society where the people have more say in how their lives are run is still many, many meetings. What is a meeting, after all, but people deliberating together with a capacity to act as a group that is more than just a sum of individual actions, and this sort of informed joint action is a precondition for significant social change. Come together, decide together, act together, and bear the consequences together. We must own our institutions or they will surely own us. As Aristotle told us, one becomes a citizen not by belonging to a polity or having a vote, but by shouldering the tasks of joint deliberation and civic governance. And there is no civic or faculty governance, no oversight of discrimination in hiring and promotion, no regulation of pollutants, no organization of faculty or students to initiate curricular reform, no mobilization by professional associations to protect their most vulnerable members or to promote greater diversity, no increased humaneness in the treatment of animals and human subjects, no chance to offset arbitrariness and bullying within offices and departments, no oversight of progress and revision of plans in response to changing circumstances, without actual people who care spending long hours in the work of planning, meeting, and making things happens. The alternative is for all these decisions to be made at the discretion of those on high--or not at all." At a moment when faith and participation in all institutions is rare and the pursuit of individual pursuits comparatively common, Railton's reminder of what Arendt calls the power of talking and acting together is worth heeding.
David Cole writes that the Senate Torture Report, when read in full, leads to fundamentally different conclusions than most of the headlines and early accounts suggest. Above all, the report blaming the CIA for lying may have missed the real story: "The full story is more complicated, and ultimately much more disturbing, than the initial responses--mine included--suggested. And because these documents may be the closest we come to some form of accountability, it is essential that we get the lessons right.... So why did the committee focus on efficacy and misrepresentation, rather than on the program's fundamental illegality? Possibly because that meant it could cast the C.I.A. as solely responsible, a rogue agency. A focus on legality would have rightly held C.I.A. officials responsible for failing to say no--but it also would have implicated many more officials who were just as guilty, if not more so. Lawyers at the Justice Department wrote a series of highly implausible legal memos from 2002 to 2007, opining that waterboarding, sleep deprivation, confinement in coffinlike boxes, painful stress positions and slamming people into walls were not torture; were not cruel, inhuman or degrading; and did not violate the Geneva Conventions. The same can be said for President George W. Bush, Vice President Dick Cheney and all the cabinet-level officials responsible for national security, each of whom signed off on a program that was patently illegal. The reality is, no one in a position of authority said no. This may well explain the committee's focus on the C.I.A. and its alleged misrepresentations. The inquiry began as a bipartisan effort, and there is no way that the Republican members would have agreed to an investigation that might have found fault with the entire leadership of the Bush administration. But while the committee's framing may be understandable as a political matter, it was a mistake as a matter of historical accuracy and of moral principle. The report is, to date, the closest thing to official accountability that we have. But by focusing on whether the program worked and whether the C.I.A. lied, the report was critically misleading. Responsibility for the program lies not with the C.I.A. alone, but also with everyone else, up to the highest levels of the White House, who said yes when law and morality plainly required them to say no."
Adam Phillips worries about what's inside us: "We are never as good as we should be; and neither, it seems, are other people. A life without a so-called critical faculty would seem an idiocy: what are we, after all, but our powers of discrimination, our taste, the violence of our preferences? Self-criticism, and the self as critical, are essential to our sense, our picture, of our so-called selves. Nothing makes us more critical--more suspicious or appalled or even mildly amused--than the suggestion that we should drop all this relentless criticism, that we should be less impressed by it and start really loving ourselves. But the self-critical part of ourselves, the part that Freud calls the super-ego, has some striking deficiencies: it is remarkably narrow-minded; it has an unusually impoverished vocabulary; and it is, like all propagandists, relentlessly repetitive. It is cruelly intimidating--Lacan writes of 'the obscene super-ego'--and it never brings us any news about ourselves. There are only ever two or three things we endlessly accuse ourselves of, and they are all too familiar; a stuck record, as we say, but in both senses--the super-ego is reiterative. It is the stuck record of the past ('something there badly not wrong', Beckett's line from Worstward Ho, is exactly what it must not say) and it insists on diminishing us. It is, in short, unimaginative; both about morality, and about ourselves. Were we to meet this figure socially, this accusatory character, this internal critic, this unrelenting fault-finder, we would think there was something wrong with him. He would just be boring and cruel. We might think that something terrible had happened to him, that he was living in the aftermath, in the fallout, of some catastrophe. And we would be right." In other words, critical thinking is essential, but let's also recall that it is dangerous. All thinking is an attack on the status quo and the common world in which we live. That is what Arendt means when she wrote, "There are no dangerous thoughts. Thinking itself is dangerous." That doesn't mean we should stop thinking critically, but it does mean that thinking requires knowing when thinking is, and when it is not, needed. That is the moment of judgment.
Novelist Gary Shteyngart spent a week watching Russian television and living like a Russian oligarch: "Here is the question I'm trying to answer: What will happen to me--an Americanized Russian-speaking novelist who emigrated from the Soviet Union as a child--if I let myself float into the television-filtered head space of my former countrymen? Will I learn to love Putin as 85 percent of Russians profess to do? Will I dash to the Russian consulate on East 91st Street and ask for my citizenship back? Will I leave New York behind and move to Crimea, which, as of this year, Putin's troops have reoccupied, claiming it has belonged to Russia practically since the days of the Old Testament? Or will I simply go insane? A friend of mine in St. Petersburg, a man in his 30s who, like many his age, avoids state-controlled TV and goes straight to alternative news sources on the Internet, warns me in an email: 'Your task may prove harmful to your psyche and your health in general. Russian TV, especially the news, is a biohazard.' I'll be fine, I think. Russians have survived far worse than this. But, just in case, I have packed a full complement of anti-anxiety, sleep and pain medication."
Andy Greenwald considers what made the recently concluded sitcom Parks and Recreation successful and what it's legacy might be: "Art doesn't always have to be a dark mirror reflecting reality. It can and should also be a window, thrown open to let in every last bit of possible light. Parks and Recreation never quite resembled the real America. But every episode was imbued with the idea that maybe it could, if only we, the people, cared a little more and tried a little harder. The Wire, the greatest drama of the young 21st century, left us with a tough legacy to reckon with. Parks and Rec, the best comedy of that same century, gifted us with a beautiful model to which we can collectively aspire. I doubt the future will be as bleak as David Simon's vision for it or as rosy as Mike Schur's. The joy of being a TV fan is that we get to consider both. That's not a cop-out, by the way. That's a compromise, and one that even President Leslie Knope could accept. After all, Parks was built on the bedrock belief that opposing ideas could not only have merit, they could coexist. Like the show itself, it's an idea that sounds simple but in practice is anything but."
"Arendt's Critique of Modern Society as an Analysis of Process Imaginary"
Tuesday, March 3, 2015
The Hannah Arendt Center, 1:00 pm
The Hannah Arendt Center announces three post-doctoral fellowships for the 2015-2016 academic year.
To learn more about the fellowships, including how to apply, click here.
Application Deadline: Thursday, March 5, 2015
HAC members at all levels are eligible to participate in a monthly reading group led online via a telecommunication website by Roger Berkowitz, Director of the Hannah Arendt Center.
For questions and to enroll in our virtual reading group, please email David Bisson, our Media Coordinator, at firstname.lastname@example.org.
Friday, March 6, 2015
Bluejeans.com, 11:00 am - 12:00 pm
"Figuring Rights: Wollstonecraft and the Right to Political Community
Tuesday, March 10, 2015
The Hannah Arendt Center, 6:00 - 7:00 pm
Synopsis: A diverse group of South African actors tours the war-torn regions of Northern Ireland, Rwanda, and the former Yugoslavia to share their country's experiment with reconciliation. As they ignite a dialogue among people with raw memories of atrocity, the actors find they must once again confront their homeland's violent past, and question their own capacity for healing and forgiveness.
Tuesday, March 24, 2015
Weis Cinema, Campus Center, 6:30 pm
Putting Courage at the Centre: Gandhi on Civility, Society and Self-Knowledge
Invite Only. RSVP Required.
Property and Freedom: Are Access to Legal Title and Assets the Path to Overcoming Poverty in South Africa?
A one-day conference sponsored by the Hannah Arendt Center for Politics and Humanities at Bard College, the Human Rights Project, and the Center for Civic Engagement, with support from the Ford Foundation, The Brenthurst Foundation, and The University of The Western Cape
Monday, April 6, 2015
Bard College Campus Center, Weis Cinema, 10:00 am - 7:00 pm
Invite Only. RSVP Required.
Thursday and Friday, October 15 and 16, 2015
The Hannah Arendt Center's eighth annual fall conference, "Privacy: Why Does It Matter?," will be held this year on Thursday and Friday, October 15-16, 2015! We'll see you there!
This week on the Blog, Johannes Lang explores the moral and political consequences of emotion entering into the public sphere in the Quote of the Week. American moral and social philosopher Eric Hoffer provides this week's Thoughts on Thinking. In a special feature, we recognize Aliza Becker, one of her Associate Fellows, and her creation of the American Jewish Peace Archive: An Oral History of Israeli-Palestinian Peace Activists (AJPA). And we appreciate Arendt's engagement with Saint Augustine's "Confessions" in our Library feature.
This coming Friday, March 6th, the Hannah Arendt Center will host the fifth session of its Virtual Reading Group. We will be discussing Chapters 10-13 of The Human Condition.
The reading group is available to all members and is always welcoming new participants! Please click here to learn more!
The Hannah Arendt Center recently received a special donation from Konstanze Bachman in honor of her mother, Maria Schmitt-Kuemmell. We accept this gift with our sincerest thanks.
The donation is Hannah Arendt's 1929 dissertation Der Liebesbegriff bei Augustin: Versuch Einer Philosophischen Interpretation, or "The Concept of Love in Augustine. Attempt a Philosophical Interpretation" (Berline, Springer Verlag, 1929).
Under the direction of Karl Jaspers and the influence of Martin Heidegger, Hannah Arendt first began her scholarly career in 1929 by writing a dissertation on Saint Augustine's concept of caritas, or neighborly love. Four years later, her life in Germany ended abruptly with Hitler's rise to power in 1933, events which forced Arendt into exile in France. She eventually moved to New York and took her dissertation with her.
During the late 1950s and early 1960s, Arendt completed some of her most influential studies of political life. It was at this time that Arendt also reworked her dissertation using some of the arguments and observations she had used in her other works. In this sense, Arendt's dissertation became a bridge over which she traveled back and forth between her early years in Germany and her professional career in New York, two periods which, despite their separation in time and space, both found relevance in Augustine's questions about human freedom and the possibility of political life in a scientific and technological age.
This is the 9th booklet of the Philosophische Forschungen, which was published by Karl Jaspers in Heidelberg.
The Hannah Arendt Center intends to archive the book in the Hannah Arendt Collection at Bard College's Stevenson Library.
Tuesday, February 1, 2011: Lunchtime Talk
Participants: Laura Ephraim, a 2010-2011 Post-doctoral fellow at the HAC and a 2011-2012 Associate Fellow at the HAC. She is now an Assistant Professor of Political Science at Williams College.
In February of 2011, Laura Ephraim gave a brief Lunchtime Talk in which she presented an Arendtian critique of Ray Kurzweil’s writings on ‘the Singularity.’ Kurzweil himself spoke at Bard that winter, elaborating on his theory of the Singularity, which states in short that human technological progress has advanced, historically, on an increasing curve of complexity such that in the near future, it can be expected that the intelligence of machines will surpass the biological intelligence of the human brain. At that point, ‘Version 1.0’ of humanity—purely biological in form—will be supplanted by a humanity augmented by and in symbiosis with technology.
(Featured Image: An aerial view of a jumble of cars, Source: Slickzine)
“If, in concluding, we return once more to the discovery of the Archimedean point and apply it, as Kafka warned us not to do, to man himself and to what he is doing on this earth, it at once becomes manifest that all of his activities, watched from a sufficiently removed vantage point in the universe, would appear not as activities of any kind but as processes, so that, as a scientist recently put it, modern motorization would appear like a process of biological mutation in which human bodies gradually begin to be covered by shells of steel.”
--Hannah Arendt, The Human Condition, 322-3.
In the preface to The Human Condition, Hannah Arendt not only starts provocatively with the point of view of an “earth born object made by man,” but describes this object, the recently launched Sputnik satellite, as the realization of the dream of science fiction literature that illuminates “mass sentiments and mass desires”. In this passage quoted above from the very last section of the book, Arendt returns to space and for a moment herself sounds like a science fiction writer, inviting the reader to look with her from a number of challenging perspectives.
“Scientific and philosophic truth have parted company.”
—Hannah Arendt, The Human Condition, 41.290
What can it mean that there are two different types of truth—scientific and philosophic? And how could they not be connected?
Monday, August 16, 2010: “Earth Alienation: From Galileo to Google”
Lecturer: Roger Berkowitz, Associate Professor of Political Studies and Human Rights at Bard College; Academic Director, Hannah Arendt Center for Politics and the Humanities.
In this lecture, Roger Berkowitz welcomes the incoming Class of 2014 at Bard College with an important question: “Is humanity important?” The human race has witnessed impressive scientific and technological achievements, some of the most remarkable of which have occurred in the past 50 years. While some of these have advanced the history of humanity, others threaten to dampen its spark. Nuclear and biological weapons are capable of killing untold millions of people, and the urge to embrace automation in our everyday lives cultivates the fear that society may one day embrace euthanization as a way to rid itself of “superfluous persons”. Acknowledging this increasingly dangerous world we live in, Berkowitz argues it is imperative that we at this moment in time take a closer look at ourselves and consider our significance. He proposes two sources that can help us in our task: Galileo and Google.