Hannah Arendt Center for Politics and Humanities
22Dec/140

Arendt and Datapolitik

virtual

“The progress of modern science has demonstrated very forcefully to what an extent this observed universe, the infinitely small no less than the infinitely large, escapes not only the coarseness of human sense perception but even the enormously ingenious instruments that have been built for its refinement. The data with which modern physical research is concerned turn up like ‘mysterious messenger[s] from the real world.’ They are not phenomena, appearances, strictly speaking, for we meet them nowhere, neither in our everyday world nor in the laboratory; we know of their presence only because they affect our measuring instruments in certain ways. And this effect, in the telling image of Eddington, may ‘have as much resemblance’ to what they are ‘as a telephone number has to a subscriber.’ The point of the matter is that Eddington, without the slightest hesitation, assumes that these physical data emerge from a ‘real world,’ more real by implication than the world we live in; the trouble is that something physical is present but never appears.”

-- Hannah Arendt, “The Conquest of Space and the Stature of Man”

Reading this passage today, Arendt’s insights risk seeming dated and quaint given our current techno-political culture. Partly this is because Arendt didn’t have, or did not articulate, an ontology of the virtual, which is the sine qua non of our contemporary techno-politics. She is troubled by what the scientist calls the “real world.” This is because that world, it seems to her, does not have an apparitional character that humans can engage. The “more real,” or hyper-real, of the scientist is not experienced by humans but is registered by hyper-sensitive machines. In this passage, then, we sense Arendt puzzled and amazed by the world of quanta – of the physical without appearance.

Davide Panagia
Davide Panagia is Associate Professor of Political Science at UCLA and Co-Editor of Theory & Event. His work focuses on the relationship between aesthetics and politics. His publications include "The Poetics of Political Thinking" (Duke, 2006), "The Political Life of Sensation" (Duke, 2009), and "Impressions of Hume: Cinematic Thinking and the Politics of Discontinuity” (Rowman and Littlefield, 2013).
18Dec/140

Video Archives – Lunchtime Talk with Laura Ephraim (February 2011)

The Singularity - Ray Kurzweil (Source: Futurebuff)

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.

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.
1Dec/140

Experience as an Anchor for Thinking

experience

"[T]hese are exercises in political thought as it arises out of the actuality of political incidents (though such incidents are mentioned only occasionally), and my assumption is that thought itself arises out of incidents of living experience and must remain bound to them as the only guidepost by which to take its bearings."

-- Hannah Arendt, “Preface,” in Between Past and Future

One of the enduring sources of inspiration in Hannah Arendt's political thought is her exceptional capability of tying together reflections on concrete worldly events with in-depth philosophical, historical, and cultural insights. Her thinking never prioritizes abstract theorizations and never uses the incidents of the political world only as “examples.” Instead, for her the activity of thinking is about making sense of the events of the time. Whenever Arendt – against her habit – assumes a self-reflective position with regards to her own way of doing political theory, her emphasis is on the experiential nature of thought. In The Origins of Totalitarianism, she insists on facing the “impact of reality and the shock of experience” in all their force without succumbing to either reckless pessimism or optimism. The call to “think what we are doing,” as she puts it in The Human Condition, is indeed the primus motor underlying all her works.

Ari Elmeri Hyvonen
Ari-Elmeri Hyvönen is a PhD candidate in Politics at the University of Jyväskylä, Finland. He received his Master of Social Sciences from the University of Tampere, Finland (2012). From 2012-2014, he worked as a visiting researcher at Tampere Peace Research Institute. His current research focuses on the worldly and temporal aspects of Arendt's thought as well as its relevance in the contemporary context-both political and theoretical.
24Nov/140

The Nation Principle

Destruction

Marburg, July 1952

Ad imperialism: Imperialism, i.e. the idea of empire carried by the nation, has perished because wherever the nation appears, it engenders nations according to its own principle. This is, concretely, how the “conquest” of the world by the West took place, except that it wasn’t a real conquest and that assimilation to the conquering people [Eroberervolk] was just as impossible as the introduction of its own law.

The real tragedy in this process lies in the fact that the West only set out on its triumphant course over the earth at the moment when expansion had become the only way out of the national problems that had become insoluble. The nation spread across the earth when it had been proven that nation-states do not have the potential of conducting world politics. Thus, Europe by definition not only exported the national idea but “nationalism” as a desperate flight from the collapse of the nation-state. In this process, or at its end, the “nation” separated itself from the “state,” hoping that the problem was with the concept of the state. With that began the tribal [völkische] stage of nationalism; one step further on this extraordinarily lopsided plain appeared race, in which the people [Volk] had also separated itself from the soil and had become a devastating [verwüstende] horde. Thus collapsed the holy national trinity of people [Volk]-state-territory. Today, after the collapse of the imperialist experiment and in light of the totally-totalitarian menace, we have states behind which the people [Volk] no longer stands; territories that will no longer be defended against foreign conquerors by their inhabitants; and peoples [Völker] that are neither organized and protected by the state nor “enrooted” in the soil. This is the space of the desert, in which the sand storms are unleashed.

(Hannah Arendt, Denktagebuch, pp. 216-7 (entry number 22), translation mine.)

Written three years after Arendt finished the original manuscript of The Origins of Totalitarianism, this very dense entry in Arendt’s Denktagebuch (“think diary”) revisits several of the main arguments developed in part 2, “Imperialism,” of that book. I will draw primarily on Origins to unpack it.

Michiel Bot
Michiel Bot is a Hannah Arendt Center Postdoctoral Teaching Fellow at Bard College, where he teaches in Political Studies. He received his Ph.D. in Comparative Literature from New York University in 2013.
3Nov/140

Amor Mundi 11/2/14

Arendtamormundi

Hannah Arendt considered calling her magnum opus Amor Mundi: Love of the World. Instead, she settled upon The Human Condition. What is most difficult, Arendt writes, is to love the world as it is, with all the evil and suffering in it. And yet she came to do just that. Loving the world means neither uncritical acceptance nor contemptuous rejection. Above all it means the unwavering facing up to and comprehension of that which is.

Every Sunday, The Hannah Arendt Center Amor Mundi Weekly Newsletter will offer our favorite essays and blog posts from around the web. These essays will help you comprehend the world. And learn to love it.

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Politics and Art

hatred TurkMeline Toumani has a great essay about the ways hatred between the Armenians and the Turks renders impossible the necessary objectivity of art. Toumani, an Armenian, can recount her version, but even telling her story she realizes that she tells one side and hates that: "I am doomed to be what is known as an unreliable narrator. I hate the way it feels." Her essay brings the power and force of hating to view in multiple perspectives. She acknowledges the fact of hatred, that "there are two things I know to be true. One: I know that if your grandmother told you she watched as her mother was raped and beheaded, you would feel something was yours to defend. What is that thing? Is it your grandmother you are defending? Is it the facts of what happened to her that you are defending, a page in an encyclopedia? Something as intangible as honor? Is it yourself that you are defending? If the story of the brutality that your grandmother encountered were denied or diminished in any way, you would feel certain basic facts of your selfhood extinguished. Your grandmother, who loved you and soothed you, your grandmother whose existence roots you in the world, fixes you somewhere in geography and history. Your grandmother feeds your imagination in a way that your mother and father do not. Imagination is farsighted; it needs distance to discern and define things. If somebody says no, what your grandmother suffered was not really quite as heinous as you're saying it is, they have said that your existence is not really so important. They have said nothing less than that you don't exist. This is a charge no human being can tolerate." But also, that hating corrupts her writing, her art. "Artistic objectivity: the ability to see a problem or an experience from multiple points of view; to tell a story for the sake of a deeper understanding, not to further an agenda; to inhabit the mind of the villain as fully as that of the victim. The villain, for me, had always been the Turk. It was time to try to understand him."

Testing Testing

Chinese educationDiane Ravitch in the NY Review of Books looks at the myth of the exceptional Chinese schools and how it is fueling a testing craze in the United States. "At this juncture comes the book that Barack Obama, Arne Duncan, members of Congress, and the nation's governors and legislators need to read: Yong Zhao's Who's Afraid of the Big Bad Dragon? Why China Has the Best (and Worst) Education System in the World. Zhao, born and educated in China, now holds a presidential chair and a professorship at the University of Oregon. He tells us that China has the best education system because it can produce the highest test scores. But, he says, it has the worst education system in the world because those test scores are purchased by sacrificing creativity, divergent thinking, originality, and individualism. The imposition of standardized tests by central authorities, he argues, is a victory for authoritarianism. His book is a timely warning that we should not seek to emulate Shanghai, whose scores reflect a Confucian tradition of rote learning that is thousands of years old. Indeed, the highest-scoring nations on the PISA examinations of fifteen-year-olds are all Asian nations or cities: Shanghai, Hong Kong, Chinese Taipei, Singapore, Korea, Macao (China), and Japan."

Better Teachers

teacherFrank Bruni writes about "Lessons of Hope: How to Fix Our Schools," Joel Klein's forthcoming book on education. Bruni hones in on Klein's conclusion that the key to improving education is better teachers. Klein wants to make it easier to remove poor teachers. But he also argues that we need to rethink how we educate our teachers. "He said the curriculum at education schools should be revisited as well. There's a growing chorus for this; it's addressed in the recent best seller 'Building a Better Teacher,' by Elizabeth Green. But while Green hones in on the teaching of teaching, Klein stressed to me that teachers must acquire mastery of the actual subject matter they're dealing with. Too frequently they don't." Here Klein sounds like Hannah Arendt, who argues that teachers must teach young people about the world as it is; the first qualification for teaching, she writes, is "knowing the world and being able to instruct others about it." Which is why the Bard College Masters of Arts in Teaching "requires an equal amount of advanced study in the elected academic discipline and in education courses challenging preservice teachers to apply the results of research and pedagogical analysis to their teaching."

Lawfare and Its Discontents

lawfareShould international law apply to the Global War On Terror? Marty Lederman and Naz Modirzadeh are debating this question on their respective blogs. Lederman has argued that the Obama administration should be praised for trying to bring the War on Terror within international law. Modirzadeh worries that in doing so, the administration is making International Humanitarian Law into a "toolkit for targeting" civilians and combatants. In other words, International Law is being turned into a guidebook for how and when to target civilians in the war on terror. Modirzadeh writes: "The lawyers, professors, and others, such as Lederman, who have been instrumental in shaping the Obama administration's legal framework have a vested interest in defending the administration's interpretations of international law and policy. I understand that. But I would urge us to consider the long-term implications for the legitimacy and coherence of how international law regulates war of both the legal arguments and the way they have been presented. The arguments for a seemingly boundary-less conception of non-international armed conflict against a terrorist organization or network (one that is quickly splintering and disaggregating), while crafted in response to pressing national security threats, have tremendous implications for international law in the future. In the hands of Syria, Russia, China, and other nations, such legal arguments-especially when seen as legitimized by the world's superpower-may unleash a wave of other boundary-less NIACs. Surely it isn't only the Obama administration lawyers who would like to argue that international law allows for the determination that traveling terrorist fighters can be targeted outside of situations of 'hot' battlefields. These arguments also matter, not only for the immediate debate in the U.S. but also for the decades of state action to come. Poking holes in the divide between the jus ad bellum and the jus in bello, blurring law and policy, drawing from IHL targeting rules for situations that do not rise to the level of armed conflict: we should, at a minimum, pause to reflect on the implications of these legal and strategic arguments in the hands of decision-makers other than those in the current administration."

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The Many Eichmanns

eichmannIn an essay in The National Post, Bettina Stangneth, author of the recent book Eichmann Before Jerusalem, writes of the many and conflicting versions of Adolf Eichmann. Stangneth's book deepens our understanding of Eichmann and helps show the complexity of any attempt to understand him according to simple reductions. She writes: "Depending on whose account you read, Eichmann comes across variously as an ordinary man who was turned into a thoughtless murderer by a totalitarian regime; a radical anti-Semite whose aim was the extinction of the Jewish people, or a mentally ill man whose innate sadism was legitimated by the regime. We have a multitude of irreconcilable images of Eichmann, made even more so by the controversy around Hannah Arendt's Eichmann in Jerusalem: A Report on the Banality of Evil. The public view, however, largely remains an empty shell. We are still missing a view of the 'Eichmann phenomenon' before Jerusalem: the way Eichmann was perceived during the different periods of his life."

Buying Ourselves

identitySarah Burnside despairs over the fact that we can buy ourselves new hobbies, and therefore new identities, seeing it as a symptom of a larger cultural fracture: "'Identity politics' is commonly criticized for focusing on the narrowly personal at the expense of the structural, but such criticisms must be viewed with a skeptical eye. It would be ludicrous to argue that a person's race, gender, or sexuality has no impact on his or her lived experiences; you might as well claim that social class doesn't exist. Identities that are based on likes and dislikes, unmoored from the material world, are another matter entirely, however. It's jarring to read a journalist using the language of civic participation to refer to, say, enthusiastic adult fans of My Little Pony as 'the brony community.' The growth of bespoke selves may also be part of something broader: a kind of fracturing and splintering of the ways we conceptualize ourselves. If we're purchasing and inhabiting new identities, it's merely a continuation of our packaging and repackaging of curated versions of ourselves, such as in that minor absurdity of modern life: the Twitter bio."

Learning How to Play

anne sextonKelly Osgood sought out the music of the Pulitzer Prize winning poet Anne Sexton and couldn't quite put it away: "Anne Sexton the performer stands in some contrast to Anne Sexton the poet. Though both Linda Sexton and Bob Clawson claim she had no sense of rhythm and often fell into a kind predetermined modulation better suited for readings than musical performances, her voice on the recordings is lilting and measured, rising and softening in accordance with the band. Listening to a performance of 'Protestant Easter,' a hilarious poem that digs at New England Calvinism from the point of view of a child ('After that they pounded nails into his hands / After that, well, after that / everyone wore hats'), I begin to envision her covered in sweat, down on her knees in front of a congregation, shouting 'Praise Jesus!' as the organ trills away behind her. It becomes clear to me that I cannot separate the less comfortable aspects of Sexton and her work from the parts that are more easily accessible and more widely lauded. It was her unusual daring--can you imagine Plath doing a doo-wop version of 'Ariel?'--that fueled Sexton's work. I couldn't take only the fine formal verse and discard the later, sloppier, more desperate writings. I couldn't discard her failed experiments with prose and cling to only what was deemed Pulitzer-worthy."

Parental Pride

bumgarnerMichael Powell spent the days before and the hours after Madison Bumgarner's heroic World Series performance with the pitcher's father back home in Hudson, North Carolina. His essay makes vivid the small town and homespun world from which Bumgarner hails and to which he still returns every year. Powell also introduces us to Kevin Bumgarner, Madison's father, who reminds us all that pride, while a sin in general, is a thing of beauty when expressed by a father to his son: "Then Kevin pulled out his phone. He had texted Madison after the eighth inning, and he tried to read it to me. He began to choke up and just handed me the phone. 'OMG. You're so much more than awesome,' Kevin had written to his son. 'To see you work on the mound reminds me of watching you in high school. You are willing yourself to perfection and dragging the team along with you. I couldn't be more proud of your baseball accomplishments.' Kevin looked at me. 'I knew he wouldn't read that text before the game was over,' he said, 'but I wanted him to know this was what his daddy thought of him.'"

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Featured Events

humanitiesRediscovering the Humanities: Humanities Advocacy in the Digital Age

The Fall Experimental Humanities Mellon Lecture

Thursday, November 6, 2014

Jim Ottaway Jr. Film Center, 5:00 pm - 7:00 pm


Alexei GloukhovLunchtime Talk with Alexei Gloukhov

Arendt and the Question of Positive Freedom

Tuesday, November 18, 2014

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

 

 


From the Arendt Center Blog

human conditionThis week on the Blog, Jeffrey Jurgens discusses Arendt's analysis of the Western tradition of revolution and how revolutionary episodes for her failed to enshrine the people's freedom in lasting institutions in the Quote of the Week. Marcel Proust provides this week's Thoughts on Thinking. In our Video Archives, we look back on a 2011 roundtable discussion on Occupy Wall Street. And we appreciate a particular passage that Arendt felt worthy of being underlined and marked with other annotations in our Library feature.

This coming Friday, November 7th, the Hannah Arendt Center will host the first session of its new Virtual Reading Group. We will be discussing the Prologue and the Introduction to 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
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.
31Oct/140

Arendt and the Illusion of an “Inner Life”

ArendtLibrary

Hannah Arendt found a passage on page 183 of M. Merleau-Ponty's Phenomenology of Perception worthy of being underlined and marked with two exclamation points. The text of that passage reads as follows: "Thought is no 'internal thing,' and does not exist independently of the world and of words. What misleads us in this connection, and causes us to believe in a thought which exists for itself prior to expression, is thought already constituted and expressed, which we can silently recall to ourselves, and through which we acquire the illusion of an inner life."

IMG_20140725_141654_390 IMG_20140725_141711_929 IMG_20140725_141725_214

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.
20Oct/140

Amor Mundi 10/19/14

Arendtamormundi

Hannah Arendt considered calling her magnum opus Amor Mundi: Love of the World. Instead, she settled upon The Human Condition. What is most difficult, Arendt writes, is to love the world as it is, with all the evil and suffering in it. And yet she came to do just that. Loving the world means neither uncritical acceptance nor contemptuous rejection. Above all it means the unwavering facing up to and comprehension of that which is.

Every Sunday, The Hannah Arendt Center Amor Mundi Weekly Newsletter will offer our favorite essays and blog posts from around the web. These essays will help you comprehend the world. And learn to love it.

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The American Nightmare

Janet YellenChair of the Federal Reserve Board Janet Yellen made waves this week by giving a speech arguing that the unprecedented rise in income inequality in the U.S. may be incompatible with American values (she should have been a speaker at last week's Arendt Center Conference "The Unmaking of Americans"). The American dream, the idea that all Americans of whatever economic or racial group can succeed through grit and perseverance, may no longer be true, the Federal Reserve Chairwoman admitted. She writes: "The extent of and continuing increase in inequality in the United States greatly concern me. The past several decades have seen the most sustained rise in inequality since the 19th century after more than 40 years of narrowing inequality following the Great Depression. By some estimates, income and wealth inequality are near their highest levels in the past hundred years, much higher than the average during that time span and probably higher than for much of American history before then. It is no secret that the past few decades of widening inequality can be summed up as significant income and wealth gains for those at the very top and stagnant living standards for the majority. I think it is appropriate to ask whether this trend is compatible with values rooted in our nation's history, among them the high value Americans have traditionally placed on equality of opportunity."

An Act of Courage

Harvard UniversityThere is an undeniable and too-often unacknowledged problem with sexual violence on college campuses and in our society at large. Too many women are raped and subjected to unwanted sexual acts or abuse. But instead of having an open discussion about the issue, activists have mobilized an obscure Federal guideline to create an alternative legal system outside to deal with sexual crimes without the protections and transparency of the law. Now a group of Harvard Law School professors is fighting back. They published an op-ed in the Boston Globe in which they "call on the university to withdraw this sexual harassment policy and begin the challenging project of carefully thinking through what substantive and procedural rules would best balance the complex issues involved in addressing sexual conduct and misconduct in our community." As the professors write, in part: "As teachers responsible for educating our students about due process of law, the substantive law governing discrimination and violence, appropriate administrative decision-making, and the rule of law generally, we find the new sexual harassment policy inconsistent with many of the most basic principles we teach. We also find the process by which this policy was decided and imposed on all parts of the university inconsistent with the finest traditions of Harvard University, of faculty governance, and of academic freedom. Among our many concerns are the following: Harvard has adopted procedures for deciding cases of alleged sexual misconduct which lack the most basic elements of fairness and due process, are overwhelmingly stacked against the accused, and are in no way required by Title IX law or regulation. Here our concerns include but are not limited to the following: the absence of any adequate opportunity to discover the facts charged and to confront witnesses and present a defense at an adversary hearing; the lodging of the functions of investigation, prosecution, fact-finding, and appellate review in one office, and the fact that that office is itself a Title IX compliance office rather than an entity that could be considered structurally impartial; and the failure to ensure adequate representation for the accused, particularly for students unable to afford representation." 

Parlez-Vous

Malcolm XTa-Nehisi Coates on what it means to communicate well, in a second language, with a native speaker of that language: "I am approaching the end of my third year studying French. This was the first time I'd had a complicated conversation with a native French speaker who I did not know, and managed to follow along. This means more than is immediately apparent. Before I began studying I did not understand that comprehension comes on several levels. It is one thing to understand someone whom you know and speak with regularly. It's still another to understand a stranger. And another still to understand a group of strangers who are talking about something of which you have no knowledge. So this small conversation was a moment for me-like the novice yogi going from bridge to wheel. And there again I felt one of the revelation, the discovery, the neurons firing, stretching, growing."

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Cruel and Unusual

Mass Incarceration on TrialIn a review of Jonathan Simon's Mass Incarceration on Trial, Jessica Pishko points to his understanding of dignity in the law as the source of his optimism for the future of the prison system: "Simon ultimately argues that American society is entering a new age of dignity-based policies, a 'dignity cascade' in his words, based on the Supreme Court's decision in Plata, where Justice Kennedy wrote for the majority, 'Prisoners retain the essence of human dignity.' He traces Kennedy's logic to other Supreme Court decisions that suggest that the Eighth Amendment should be read to protect 'dignity' as an important individual right, albeit one not mentioned in the Constitution. (This is, of course, no real bar, since many well-established rights are not in the Constitution.) Dignity-based policies are an evolution that allows for a broader understanding of the Eighth Amendment, rather than relying on the civil rights arguments of the past. The 1972 Supreme Court case Furman v. Georgia first raised the idea of human dignity as a value worth protecting, something beyond physical sustenance, when it invalidated the death penalty as it existed in every state for being too broad. Justice Brennan wrote in his concurring opinion that the Cruel and Unusual Punishment Clause forbids punishments not just because they are painful but also because 'they treat members of the human race as nonhumans, as objects to be toyed with and discarded.' Dignity-based rulings would allow for invalidation of mass incarceration as a practice because it treats people as cogs in the machine. This is where Simon focuses his efforts - he wants his readers to believe that the problem with current incarceration practices is that they treat inmates as something subhuman, and that this can be stopped. He suggests that American courts look to European laws, which have long held that humans should be treated with dignity even if they have committed crimes." For more, read Roger Berkowitz's essay on "Dignity Jurisprudence."

Not Accepted

reconcileNick Smith considers the state of the public apology, now that it's been taken up by corporations and state institutions: "Once divorced from blame, apologies emerge as a tactical defence. Attorneys can deploy them as what they describes as an 'attitudinal structuring tactic' in order to 'lubricate settlement discussions'. Southwest Airlines in the US employs a full-time 'apology officer' who sends out roughly 20,000 letters - which all include his direct phone number - to dissatisfied customers per year. At best, apologies are now a standard customer satisfaction tool: 'We're sorry for the inconvenience,' but frankly we're not admitting blame nor will we change. At worst, they become wolves in sheep's clothing, preying on a deep-rooted spiritual desire to reconcile."

 Childhood Writ as Beauty and Terror

Tove JanssonSonya Chung takes up the way that author and Moomin cartoonist Tove Jansson considers children, even in her work for adults: "Jansson respected the fine tuning of a child's sensibilities: children know better than anyone - better than they do as adults - that the world is a dangerous, beautiful, terribly alive place. And a place - as in stories like 'The Storm' and 'The Squirrel,' featuring female characters whose conflicts are waged within their own minds - where one must work things out for oneself, often in pained solitude. I knew all this as a lonely child, and when I finally found literature, those truths were reflected back to me, and I found comfort. Am still finding it. And very much so in Jansson. Thankfully, art may be slow, but never too late."

The Exceptionalism of Corruption

American_progressRoger Berkowitz recently gave the opening lecture at the Hannah Arendt Center Conference "The Unmaking of Americans: Are There Still American Ideas Worth Fighting for?" The conference, held at Bard College, included talks by David Bromwich, Anand Girdirhardas, Kennan Ferguson, Jerome Kohn, Ann Lauterbach, Lawrence Lessig, Charles Murray, George Packer, Robert Post, Joan Richardson, Amity Shlaes, Jim Sleeper and Kendall Thomas. You can view the conference in its entirety here. For this week's Weeekend Read, we provide an edited transcript of Berkowitz's speech: "American Exceptionalism: What Are We Fighting For?"

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Featured Events

One Day University Film School Presents: "Robot and Frank" and a Discussion with Roger Berkowitz

Robot and Frank explores the depths of friendship and even love between a robot and a man. Though the film is a comedy, the underlying questions it raises are both timely and serious. What is friendship? Can a machine love? More importantly, what happens when humans fall in love with machines?

Sunday, October 19, 2014

Manhattan Movement and Arts Center, 2:00 pm - 5:00 pm


Yasemin SariLunchtime Talk with Yasemin Sari

An Arendtian Recognitive Politics: "The Right to Have Rights" as a Performance of Visibility

Tuesday, October 28, 2014

The Hannah Arendt Center, 1:30 pm

 

 


humanitiesRediscovering the Humanities: Humanities Advocacy in the Digital Age

The Fall Experimental Humanities Mellon Lecture

Thursday, November 6, 2014

Jim Ottaway Jr. Film Center, 5:00 pm - 7:00 pm


Alexei GloukhovLunchtime Talk with Alexei Gloukhov

Arendt and the Question of Positive Freedom

Tuesday, November 18, 2014

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

 

 


From the Arendt Center Blog

This week on the Blog, Jeffrey Champlin explores Arendt's writings on humanity and the models of self-awareness it commonly uses to understand its earthly existence in the Quote of the Week. We observe Hannah Arendt's 108th Birthday. Horace Walpole provides this week's Thoughts on Thinking. In our Video Archives, we look back on a 2011 discussion between Roger Berkowitz and David Matias on the origins of the 2008 financial crisis. We appreciate Arendt's varied note-taking methods in our Library feature. And Roger Berkowitz reflects on American exceptionalism and what we're fighting for 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.
18Oct/140

American Exceptionalism: What Are We Fighting For?

American_progress

Roger Berkowitz recently gave the opening lecture at the Hannah Arendt Center Conference “The Unmaking of Americans: Are There Still American Ideas Worth Fighting For?” The conference, held at Bard College, included talks by David Bromwich, Anand Girdirhardas, Kennan Ferguson, Jerome Kohn, Ann Lauterbach, Lawrence Lessig, Charles Murray, George Packer, Robert Post, Joan Richardson, Amity Shlaes, Jim Sleeper and Kendall Thomas. You can view the conference in its entirety here. For the Weekend Read this week, we provide an edited transcript of Professor Berkowitz’s speech: “American Exceptionalism: What Are We Fighting For?”

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".
6Oct/140

Destiny and Democracy

portrait_of_america

(Featured Image: Norman Rockewell's "Portrait of America," Source - Brenna Eaton)

“Democracy is a request from a War Board, in the middle of a morning in the middle of a war, wanting to know what democracy is.”

– E. B. White

Before becoming the author of a few famously heart-warming children’s novels, E. B. White was the author of one of the most chilling pages of non-fiction in the English language. Written on Aug. 27, 1939, it describes an entire nation’s “long vigil at the radio”, a world twitching “nervously from the likelihood of war at 86 on the dial to the possibility of peace at 100”. In the face of a monstrosity that everyone knew was coming but had not yet begun, time had been suspended, the world having shrunk to the size of a radio “box [everyone] live[d] in”. “Hour after hour”, White writes, “we experience the debilitating sensation of knowing everything in the world except what we want to know – as a child who listens endlessly to an adult conversation but cannot get the gist, the one word or phrase that would make all clear.” It was published on Sept. 2--the day after the German invasion of Poland began.

Ian Storey
Ian Storey (B.A., Dartmouth College; Ph.D., University of Chicago) is a political theorist who teaches at Harvard University and is an associate fellow of the Hannah Arendt Center at Bard College. Some of his research interests include the political and artistic history of interwar Europe, democratic theory, and concepts of social embeddedness.
22Sep/140

Amor Mundi 9/21/14

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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Anxiety and Writing

donald_antrimJohn Jeremiah Sullivan tells a tale of the anxieties and rare talents of Donald Antrim. At one point he recounts the story of Antrim's battles with mental illness and Antrim's decision to check himself into a psychiatric hospital. His doctors said: "'You're very sick, and you're very psychotic, and we can take care of you.' They told him they wanted him to undergo electroconvulsive therapy. He could take time to think about it. A nurse led him back into the hallway and down to his room. The news destroyed him. Not because he didn't believe them, that it was the best thing for him, nor even because he feared the procedure itself (though naturally it terrified him to face it), but because he believed it would mean the end of him as a writer. That his talent would be scattered. His brains scrambled. The mechanism disassembled. Not to write? A living death. What would it even mean to go about your day? Also he felt that it was, he said, 'a confirmation that I would never leave hospitals.' He sat down on a chair. 'Not 20 minutes later,' he said, 'a patient called out, "Mr. Antrim,­ there's a phone call for you."' He shuffled down to the phones near the medication dispensary. He picked up. 'Donald,' a voice said, 'this is Dave Wallace. I heard you were in bad shape....' Wallace, who had undergone the procedure himself, spent at least an hour telling Antrim that he shouldn't be afraid, that he would still be there when it was over, that it would still be there."

What Kind of Nazi Was He?

heideggerWe live in a time dominated by the fallacy of misplaced concreteness, the idea that one aspect of a person's life dominates the whole. Thus someone who has strong faith in God is dismissed as a fundamentalist just as someone who opposes the wearing of Burqas in public is labeled an Islamophobe and those who oppose Israel are called antisemites. In each of these instances, one opinion or quality of the person is used to devalue the entirety of their persona, as if to hold an offensive opinion makes one offensive. There are few opinions that are considered to disqualify one for good society more than to be a Nazi, which is why the publication of Martin Heidegger's Black Notebooks has unleashed a frenzy of self-satisfied accusation. In two recent reviews, Gregory Fried in the LA Review of Books and Peter Gordon in the New York Review of Books each make obligatory statements that the Notebooks prove Heidegger was a Nazi. But each also makes the effort then to ask what that means, to understand Heidegger's fully atypical and metaphysical Nazism. Here is Fried: "For one thing, the Notebooks show that the Nazi revolution was only an opportunity for Heidegger, a moment when the overturning might be possible, not guaranteed. He was proud enough to think he could become the leader in spirit of this movement, as Marx was to Communism, but the movement failed him and the historical rupture it should have served, not the other way around. Furthermore, Communism itself was, for Heidegger, just another form of Platonism. Much like the Christian end-times and apocalypse, Communism promises an end of history, a complete fulfillment of human destiny. Platonism in all its forms, according to Heidegger, explains what it means to be human as something grounded in a timeless realm beyond history that applies universally to all human beings, whether as created in God's image, or as bearers of human rights that apply to 'all men' - as the American Declaration would have it - or as participants in Communism's world revolution that would put an end to the question of what humanity has been and will become. To all such movements Heidegger applies the name 'liberalism,' not in the parochial, contemporary sense of modern welfare liberalism, but rather in a sense that reaches back to Plato and that defines human 'liberty' on the basis of an appeal to timeless and universal truths. In the Nazis, Heidegger thought he had found a movement that would reject universalistic liberalism in all its forms - Christianity, the secular Enlightenment, Communism - in favor of a politics that would root human history in the communal belonging of a finite historical people. By the end, though, the Notebooks show Heidegger accusing Nazism itself of falling prey to liberalism through its metaphysical reduction of all human differences to race, its treating the Volk as kind of super-subject akin to conventional liberalism's subjective individual, and its capitulation to the idols of machination and gigantism.... The promise of the Nazi revolution had devolved, for Heidegger, into a kitschy mish-mash of blood-and-soil myth-making, its followers qualified only by their willingness not to think or to question the meaning of modernity." You can view a discussion between Roger Berkowitz and Peter Trawny, the translator of the Black Notebooks, here.

A Metaphysical Nazi

martin_heideggerPeter Gordon also makes an effort to explore the depths and not simply the fact of Heidegger's Nazism: "As rector he tried to resist 'vulgar National Socialism.' He knew that Nazism was a concatenation of competing ideologies, and he expressed both resentment at his rivals and fear that the ascendant language of allegedly scientific racism would mislead the German people from its true historical mission. Although he grasped at the official jargon of 'blood and soil,' he eschewed 'dull biologism' because he felt it wrongly applied the schema of the natural sciences to human existence, as if the entire 'intellectual-historical world' grew in a 'plantlike' fashion from the body of the Volk. In April 1934, Heidegger tendered his resignation as rector. The details of his career have received ample documentation, notably in the scrupulous historical study by Hugo Ott. But the notebooks give us a fuller picture of Heidegger's personal disappointment. On April 28 he made sketches for a farewell address, desperately seeking a higher significance for the 'wrecked year.' The failure was not his alone, he wrote, and perhaps it was not a failure at all, since wreckage itself was 'the highest form of human experience, in which we meet with the effective world-powers in their merciless efficacy.' Failure or not, from this point onward the notebooks assume a tone of marked bitterness. Everywhere he saw only 'rushers and alarmists, makers and strivers.' By the summer of 1936 Heidegger was under surveillance, and although he continued to nourish hopes for Germany's political future, his own chances for a career as a public official of the Third Reich began to dwindle." You can view a discussion between Roger Berkowitz and Peter Trawny, the translator of the Black Notebooks, here.

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The Stamp of Disapproval

authorRobert Darnton wonders at the relationship between author and censor: "When exiles from the Soviet system invoked 'freedom' and 'truth,' they were not appealing to the protection of the First Amendment or speaking as philosophers. They were using words to describe their experience of censorship as a force operating in specific circumstances, a force that determined the nature of literature in an oppressive political system. 'Freedom of speech' served as a standard against which to measure the oppression. It did not apply to constraints of all kinds, although many kinds had weighed on the lives of the writers. Freedom for them was a principle made meaningful by the experience of its violation. Experiences varied, of course, and the variations make it hopeless to search for a general proposition that would encompass all of them, including some that have been studied up close, such as censorship under apartheid in South Africa. They also understood that literature in what Westerners called the 'free world' suffered from constraints. Does their experience argue for a relativistic notion of freedom?"

Revision is Joy

richard_rodriguezIn an interview, Richard Rodriguez describes his writing life: "My own writing life is as predictable as the old priest preparing to say the dawn mass. The pleasant cold, the mild pain of being alive. I have the same breakfast every day-cold cereal, yogurt, coffee. I read the newspapers. I take a fistful of vitamins. I shower. I linger at my bookshelf or at the window. I read a chapter or a poem from a shelf I keep above my desk of former lovers and seducers, impossible rivals-Nabokov or Lawrence, Larkin. Woolf. Sitting down at the computer is as daunting as the altar boy's first genuflection. Aquinas described writing as a form of prayer. Writing is for me dishearteningly hermetic. Revision is writing. Revision is humiliation-Tuesday saying something less well than Monday. Revision is open to noticing connections. Revision is joy at precisely that moment when the sentence no longer seems mine but speaks back to me and haughtily resists further revision. I read in the afternoons. I take long walks. I watch TV in the evening. I write letters at all times." Richard Rodriguez gave the keynote lecture at the 2013 Hannah Arendt Center Conference. Revisit it here.

How Easy It Is to Distort Reality

realityJake Flanagan offers a cautionary tale of internet deception on Facebook. "Zilla van der Born, a Dutch national, spent five weeks traveling through Southeast Asia and documented the trip in photos on Facebook. She posed for pictures while dining on dumplings, snorkeling among colorful fish in azure waters and visiting ornately decorated Buddhist temples - compiling the lot into a series of videos for her Vimeo account. All in all, Ms. van der Born seemed to have enjoyed a busy, albeit conventional, trip to Phuket, Luang Prabang or some other regional tourist hub. Or so it would appear. In reality, Ms. van der Born never left her home city, Amsterdam. Each photograph was expertly contrived.... The ultimate goal was to 'prove how easy it is to distort reality,' she said. 'Everybody knows that pictures of models are manipulated. But we often overlook the fact that we manipulate reality also in our own lives.'"

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Featured Events

milgramHuman Rights Course, Studies in Obedience, hosts Dr. David Mantell

As a Fellow at Max-Planck Institute of Psychiatry, in Munich, Mr. Mantell replicated the Milgram experiment.

Monday, October 6, 2014

The Hannah Arendt Center, 3:00 pm


congressBard College Public Debate

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

Tuesday, October 7th, 2014

Campus Center Multipurpose Room, 7:00 pm - 9:00 pm


conference_14SAVE THE DATE - 2014 FALL CONFERENCE

October 9-10

The Hannah Arendt Center's annual fall conference, The Unmaking of Americans: Are There Still American Values Worth Fighting For?, will be held this year on October 9-10!

Registration is now OPEN! You can register here!

Want to know more about the schedule of the conference? Please click for details here!

Learn more about the conference here.

 

 


From the Arendt Center Blog

This week on the Blog, Laurie Naranch discusses Walter Benjamin and Hannah Arendt's shared investment in literary pearls, fragments, and moments in the Quote of the Week. French dramatist Jean Racine provides this week's Thoughts on Thinking. We look back on Roger Hodge's talk "Alchemies of Deception" for our 2011 conference in our Video Archives. In our Library feature, we admire Arendt's impressive collection of Kant's writings. And Roger Berkowitz reflects on American exceptionalism and its decline 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.
15Sep/140

Amor Mundi 9/14/14

Arendtamormundi

Hannah Arendt considered calling her magnum opus Amor Mundi: Love of the World. Instead, she settled upon The Human Condition. What is most difficult, Arendt writes, is to love the world as it is, with all the evil and suffering in it. And yet she came to do just that. Loving the world means neither uncritical acceptance nor contemptuous rejection. Above all it means the unwavering facing up to and comprehension of that which is.

Every Sunday, The Hannah Arendt Center Amor Mundi Weekly Newsletter will offer our favorite essays and blog posts from around the web. These essays will help you comprehend the world. And learn to love it.

amor_mundi_sign-up
The Death of Adulthood

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

Paint Hard, Sculpt Fast

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

That's All Over Now

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

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What Constitution?

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

Automatons

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

The Provocation of Understanding What Is

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

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Featured Events

constitutionHannah Arendt and the American Constitution

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

Wednesday, September 17h, 2014

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


milgramHuman Rights Course, Studies in Obedience, hosts Dr. David Mantell

As a Fellow at Max-Planck Institute of Psychiatry, in Munich, Mr. Mantell replicated the Milgram experiment.

Monday, October 6, 2014

The Hannah Arendt Center, 3:00 pm


congressBard College Public Debate

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

Tuesday, October 7th, 2014

Campus Center Multipurpose Room, 7:00 pm - 9:00 pm


conference_14SAVE THE DATE - 2014 FALL CONFERENCE

October 9-10

The Hannah Arendt Center's annual fall conference, The Unmaking of Americans: Are There Still American Values Worth Fighting For?, will be held this year on October 9-10!

Registration is now OPEN! You can register here!

Want to know more about the schedule of the conference? Please click for details here!

Learn more about the conference here.

 

 


From the Arendt Center Blog

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

The Hannah Arendt Center
The Hannah Arendt Center at Bard is a unique institution, offering a marriage of non-partisan politics and the humanities. It serves as an intellectual incubator for engaged thinking and public discussion of the nation's most pressing political and ethical challenges.
15Sep/140

Walter Benjamin and “Drilling” for Pearls

walter_benjamin

“Walter Benjamin knew that the break in tradition and loss of authority which occurred in his lifetime were irreparable, and he concluded that he had to discover new ways of dealing with the past. In this he became a master when he discovered that the transmissibility of the past had been replaced by the citability and that in place of its authority there had arisen a strange power to settle down, piecemeal, in the present and to deprive it of ‘peace of mind,’ the mindless peace of complacency.”

–Hannah Arendt, “Introduction” to Walter Benjamin’s Illuminations

Hannah Arendt was a capacious thinker. She tackled topics such as totalitarianism in Fascist and Stalinist forms, the tradition of Western political philosophy, the human condition, international law and human rights, and the destruction of the world in an atomic age. Moreover, as her former students and current readers can attest, her range of knowledge is daunting as she moves with ease among languages, time periods, historical detail, and philosophical abstraction. Yet Arendt was also invested in fragments, moments, poetry, and individuals as a way to remember the past and speak to present political needs. One place where this is well-represented is in her introduction to Walter Benjamin’s Illuminations.

Laurie Naranch
Laurie Naranch is Associate Professor of Political Science and director of the Women’s Studies Minor at Siena College, NY. She has published in the areas of democratic theory, gender theory, and popular culture. Her current research is on debt and citizenship along with the work of the Greek-French thinker Cornelius Castoriadis and democracy.
13Sep/140

The Crisis of Authority

children

It is a little over year since the New York Times film critic A.O. Scott praised the movie “Hannah Arendt” for answering a “hunger for engagement with the life of an extraordinary mind.” “Arendt,” Scott wrote, “was a writer of long books and a maker of complex arguments.” She was possessed with the “glamour, charisma and difficulty of a certain kind of German thought.” The only problem with the movie by Margarethe von Trotta, Scott suggested, was that it wasn’t long enough. He clearly relished the existence of a serious movie for adults, one that was also engaging and watchable.

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".