HAC 100_10 logo 2015

Our 2016 100/10 Membership Challenge Contests and Drawings Begin!

We at the Hannah Arendt Center are very excited about this year’s 100/10 membership challenge, especially all of the contests and drawings we have planned!

The Big Three

First up, we have three drawings that will last the duration of the challenge. Each of these contests has its own rules:

  1. Perks for New and Renewing Members – All new members receive a complimentary copy of the inaugural HA Journal, Vol. I. Additionally, All new & renewing members are all entered into a raffle for a complimentary DVD of the film, Hannah Arendt by Margarethe von Trotta
  2. Referral Challenge – Like last year, we have included a text field in our membership form that reads, “Please enter the contact name of the person who requested you to submit your donation.” If you have a friend enter your name here when they are purchasing or renewing their membership, you will be entered into a drawing to win our Tote Bag package, which includes (1) HA Tote Bag, (1) copy of HA: The Journal, Vol. 1, 2, 3 and 4, and (1) signed copy of Thinking in Dark Times.

    ha library

    Hannah Arendt’s Library

  3. $1000 Challenge – Any person who purchases or renews a membership of $1000 and above will be entered to win a copy of Hannah Arendt’s Library, an exclusive artist book by Heinz Peter Knes, Danh Vo, and Amy Zion. More info can be found about the book here: http://hac.bard.edu/membership/

The winners will all be announced sometime on or after Sunday, July 31st after their names have been selected in a random drawing.

Please note that different winners will be selected for the Referral and $1000 challenges.

Social Media Mini-Contests!

We also have three mini-contests scheduled, all of which have the same basic guidelines:

Share, like or comment any Tweet/Status Update/Instagram posted during our #100in10 Challenge and you will be entered into a drawing for three (3) Tote Bag Packages.

We will be giving away three (3) Tote Bag Packages, one on July 26th, another on July 29th, and the last one on August 1st. Each contest will run a total of approximately three days. At midnight on the 25th, the 28th, and August 1st, we will close each of our contests and will draw a winner randomly from those who have participated. We will then contact the winner and announce their names on our social media accounts pending their approval. This means that each person has three chances to win, but please note you can win only once. **Each entrant may enter on Facebook, Twitter and/or Instagram

A few rules to consider:

Facebook

  • Anyone found to be using multiple accounts in this contest will be deemed ineligible to win and will be withdrawn from all future contests during this year’s challenge.
  • Participants can only be entered ONCE for each one of the three mini-contests. We have three mini-contests scheduled, which means each person has three chances to win. However, please note you can only win once, regardless of whether it is on Twitter, Facebook or Instagram
  • You will NOT be considered an entrant if you use your personal Timeline or someone else’s Timeline to share a contest post. Entry into each contest is limited to liking or commenting the contest post, which will be found on our Facebook page.
  • Please note that this contest is in no way sponsored, endorsed or administered by, or associated with, Facebook. As such, all entrants to this promotion agree to release Facebook of all responsibility.

Twitter

  • Anyone found to be using multiple accounts in this contest will be deemed ineligible to win and will be withdrawn from all future contests during this year’s challenge.
  • Participants can only be entered ONCE for each one of the three mini-contests. We have three mini-contests scheduled, which means each person has three chances to win. However, please note you can only win once, regardless of whether it is on Twitter, Facebook or Instagram
  • Please make sure to include our Twitter handle, @Arendt_Center, in your Tweet should you decide to re-Tweet our contest post.
  • Please note that this contest is in no way sponsored, endorsed or administered by, or associated with, Twitter. As such, all entrants to this promotion agree to release Twitter of all responsibility.

Instagram

  • Anyone found to be using multiple accounts in this contest will be deemed ineligible to win and will be withdrawn from all future contests during this year’s challenge.
  • Participants can only be entered ONCE for each one of the three mini-contests. We have three mini-contests scheduled, which means each person has three chances to win. However, please note you can only win once, regardless of whether it is on Twitter, Facebook or Instagram
  • Please make sure to include our Instagram handle, @hannaharendtcenteratbard, in your “regram” should you decide to regram our contest post.
  • Please note that this contest is in no way sponsored, endorsed or administered by, or associated with, Instagram. As such, all entrants to this promotion agree to release Instagram of all responsibility.

Choosing winners:

An attempt will be made to contact the user via the network they engaged from. After 48 hours has passed with no response, we reserve the right to choose another winner in that user’s place.

New Membership Thank-You

As part of The Big Three mentioned above, all new members will receive a free copy of the Hannah Arendt Center’s inaugural edition of the HA: The Journal. Additionally, all new & renewing members are entered into a raffle for a complimentary DVD of the film, Hannah Arendt by Margarethe von Trotta. More information on the journal can be found here.

blackandredlogoAny questions, comments, or concerns should be directed to Daniel Fiege, Media Coordinator of the Hannah Arendt Center, at dfiege@bard.edu.

Thank you, and good luck to all of the participants!

Sincerely,

The Hannah Arendt Center

Leading Students Into the World

Leading Students Into the World

**This post was originally published on November 12, 2012**

By Ellen Rigsby

“The teacher’s qualification consists in knowing the world and being able to instruct others about it, but his authority rests on his assumption of responsibility for that world. Vis-à-vis the child, it is as though he were a representative of all adult inhabitants, pointing out the details and saying to the child: This is our world.”

— Hannah Arendt, “A Crisis in Education”

Teachers must lead their students into the world. They are qualified to do so because of their knowledge of the world as well as their ability to teach others that knowledge. There is an inherent conservatism enmeshed in the activity of teaching. That conservatism comes from simultaneously needing to protect children who are learning care for the world from being damaged by it and from needing to protect the world from representation by the child who does not yet understand it. Continue reading

omnipotent human

The Delusion of the Omnipotence

**This post was originally published on June 3, 2013**

“There is a difference between a man who sets out to murder his old aunt and people who without considering the economic usefulness of their actions at all (…) build factories to produce corpses. (…) Perhaps what is behind it all is only that individual human beings did not kill other individual human beings for human reasons, but that an organized attempt was made to eradicate the concept of the human being…. And all this … arises from – or, better, goes along with – the delusion of the omnipotence (not simply with the lust for power) of an individual man. If an individual man qua man were omnipotent, then there is in fact no reason why men in the plural should exist at all – just as in monotheism it is only God’s omnipotence that made him ONE.”

— Hannah Arendt / Karl Jaspers: Correspondence 1926-1969

Arendt distinguishes two historical boundaries that separated pre-modernity from modernity and liberalism from total domination. In her books The Human Condition and Between Past and Future, Arendt discusses the profound changes that modernity brought about through technological progress and world alienation, by withdrawal from the common world into self-reflection, by division of the world into subjectivity and objectivity, by substitution of philosophy and politics with an instrumental understanding of theory and praxis, and by the loss of the interwoven phenomena of authority, tradition, and religion as guarantees for the stability of political communities. Continue reading

solitude

Even in Solitude There Are Always Two

**This post was originally published on November 19, 2012**

By Louise Brinkerhoff

“In solitude a dialogue always arises, because even in solitude there are always two.”

— Hannah Arendt, Denktagebuch

In the back of a volume of letters sent between Louise von Salome and Rainer Maria Rilke, Hannah Arendt wrote in pencil: “253, 256, Einsamkeit.” On the corresponding pages, she marked out two passages from a letter from Rilke to Salome from January 10th, 1912. The first:

Can I, despite everything, move on through all this? If people happen to be present they offer me the relief of being able to be more or less the person they take me for, without being too particular about my actual existence. How often do I step out of my room as, so to speak, some chaos, and outside, perceived by someone else’s mind, assume a composure that is actually his and in the next moment, to my astonishment, find myself expressing well-formed things, while just before everything in my entire consciousness was utterly amorphous.

Continue reading

House Of Representatives Allows Media Rare View Of House Chamber

The Public Life

**This post was originally published on October 24, 2011**

By Jennie Han

“A life spent entirely in public, in the presence of others, becomes, as we would say, shallow. While it retains its visibility, it loses its quality of rising into sight from some darker ground which must remain hidden if it is not to lose its depth in a very real, non-subjective sense.”

— Hannah Arendt, The Human Condition

The claim that an entirely public life is “shallow” is somewhat surprising given that Arendt’s name has become almost synonymous with a politics of publicity and public disclosure. Interpreters of Arendt usually contrast the public life of politics with the private life of the household and uphold the former as the more authentic representation of Arendtian values. Arendt herself often opposes public life with private life, and in her essay “What is Freedom?,” she states that it takes “courage” to “leave the security of our four walls” and enter the public realm. Continue reading

william henry bragg

William Henry Bragg on the Essence of Science

“The important thing in science is not so much to obtain new facts as to discover new ways of thinking about them.”

— William Henry Bragg

(Featured image sourced from Top British Innovations.)

William Henry Bragg’s Biography

William Henry Bragg was a professor of physics and mathematics, and was known for making important contributions to many scientific disciplines. Born in Westward, Cumberland in the United Kingdom on July 2, 1862, Bragg was thoroughly educated while attending Market Harborough Grammar School and King William’s College in the Isle of Man. He later went on to study physics at the Cavendish Laboratory, as well as becoming elected to the Professorship of Mathematics and Physics at the University of Adelaide, in Southern Australia. Bragg’s career continued to flourish, and he was subsequently appointed Cavendish Professor of Physics at Leeds, Quain Professor of Physics at the University College London, and Fullerian Professor of Chemistry at the Royal Institution.

Bragg had numerous research interests, but the work that earned him a rank as one the great leaders in science was his historic advancements in X-ray crystallography….

Bragg turned his attention to detection of sound in water during the First World War, and spent several years conducting research on the detection and measurement of sound with the intention of locating submarines. Following the war, Bragg was knighted and earned the Order of Merit in 1931. He was elected president of the Royal Society in 1935. His reputation earned Bragg honorary doctorate degrees from over 15 universities, and he was a distinguished member of many leading foreign science societies. Bragg was awarded the Royal Society’s Rumford Medal in 1916 and the highest award, the Copley Medal in 1930. After a lifetime of achievement, Bragg died quietly on March 10, 1942.

(Biography sourced from Florida State University.)

To read additional Thoughts on Thinking, please click here.

 

donald trump

Truthfulness in Politics

By Samantha Rose Hill

“Truthfulness has never been counted among the political virtues, and lies have always been regarded as justifiable tools in political dealings. Whoever reflects on these matters can only be surprised how little attention has been paid, in our tradition of philosophical and political thought, to their significance, on the one hand, for the nature of action and, on the other, for the nature of our ability to deny in thought and word whatever happens to be the actual fact.”

— Hannah Arendt, “Lying in Politics”

Earlier this month, as one politics “truth-teller,” Jon Stewart, stepped away from his desk after 16 years, another, Donald Trump, walked on to center stage in the first Republican debate of the 2016 Presidential campaign season. Jon Stewart and Donald Trump represent different varieties of truth in contemporary politics–the former employs humor and wit to hold politicians accountable, often juxtaposing what they said with clips or images of them saying or doing the exact opposite. The latter, in total disregard for political decorum and consistency, offers a form of truth by revealing the manufactured nature of American politics. Just as John Stewart pulled back the curtain on CNN’s Crossfire in 2004 by refusing to “be [their] monkey” and spoke in an honest tone without playing to the audience or hosts, Trump’s (sometimes noxious) candor brings to light the other candidates’ well rehearsed answers. Continue reading

ArendtLibrary

Hannah Arendt and the Pentagon Papers

On a recent trip to the Hannah Arendt Collection at Bard College, we came across this particular section of Arendt’s library:

pentagon papersClearly discerned in the center of the image is a four-volume set of The Pentagon Papers, a collection of documents uncovered by Daniel Ellsberg that recounted how the United States government had, among other things, deliberately enlarged the scope of the Vietnam War. A complete archive of the Pentagon Papers is available online here.

A number of other books are also clearly visible, including Papers on the War, in which Ellsberg recounts the events surrounding his release of The Pentagon Papers to the American public; An American Dilemma, a book written by Gunnar Myrdal and Sissela Bok which exposes the contradiction of American democracy when set against racial discrimination in the 1940s; and Of Them Which Say They Are Jews, one of Horace M. Kallen’s many essays on the Jewish struggle for survival in modern times.

Want to share pictures of your own Arendt library?

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

The Hannah Arendt Collection at Bard College is maintained by staff members at the Bard College Stevenson Library. To peruse the collection’s digital entries, please click here.

For more Library photos, please click here.

beethoven

Beethoven on Carrying and Writing Down Thoughts

“I carry my thoughts about with me for a long time, often for a very long time, before writing them down.”

— Ludwig van Beethoven

(Featured image sourced from IDATAPIX.)

Ludwig van Beethoven’s Biography

Ludwig van Beethoven, (baptized December 17, 1770, Bonn, archbishopric of Cologne [Germany]—died March 26, 1827, Vienna, Austria), German composer, the predominant musical figure in the transitional period between the Classical and Romantic eras.

Widely regarded as the greatest composer who ever lived, Ludwig van Beethoven dominates a period of musical history as no one else before or since. Rooted in the Classical traditions of Joseph Haydn and Mozart, his art reaches out to encompass the new spirit of humanism and incipient nationalism expressed in the works of Goethe and Friedrich von Schiller, his elder contemporaries in the world of literature; the stringently redefined moral imperatives of Kant; and the ideals of the French Revolution, with its passionate concern for the freedom and dignity of the individual. He revealed more vividly than any of his predecessors the power of music to convey a philosophy of life without the aid of a spoken text; and in certain of his compositions is to be found the strongest assertion of the human will in all music, if not in all art. Though not himself a Romantic, he became the fountainhead of much that characterized the work of the Romantics who followed him, especially in his ideal of program or illustrative music, which he defined in connection with his Sixth (Pastoral) Symphony as “more an expression of emotion than painting.” In musical form he was a considerable innovator, widening the scope of sonata, symphony, concerto, and quartet; while in the Ninth Symphony he combined the worlds of vocal and instrumental music in a manner never before attempted. His personal life was marked by a heroic struggle against encroaching deafness, and some of his most important works were composed during the last 10 years of his life when he was quite unable to hear. In an age that saw the decline of court and church patronage, he not only maintained himself from the sale and publication of his works but also was the first musician to receive a salary with no duties other than to compose how and when he felt inclined.

(Biography sourced from Encyclopedia Britannica.)

To read additional Thoughts on Thinking, please click here.

Arendtamormundi

Amor Mundi 8/9/15

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-upRemembering Boredom

boredomClaire Messud in Harpers writes of her nostalgia for boredom. “When I recall my formative years, of course there was loads of reading, and travel, and biking, and TV. But there was also a whole lot of boredom. I guess that’s what concerns me, as a parent: that my kids, who lack for nothing even more than I did, are not only unversed in material deprivation and insufficiently familiar with self-restraint but, most terribly, they know nothing of nothingness. Having no truly empty time, they’re unfamiliar too with the unexpected and exhilarating flowers that can grow there. I want my children to embrace doing nothing, to embrace the slowing of an afternoon to a near standstill, when all you can hear is the laborious ticking of the clock and the dog snoring on the sofa, the rain’s patter at the window, the occasional swoosh of a slowly passing car. Remember those days? The exasperation, the excruciating itchiness of them? My kids would have to dive in, live through the agony, and come out the other side. They’d have to learn to lie on the lawn watching ants scale the grass blades; they’d have to linger, digits pruning, in the bathtub; they’d have to stop, to be still, and then to wait, and wait, and wait, allowing time to fatten around them, like a dewdrop on the tip of a leaf. And then, only then, who knows what they might imagine or invent? How can I teach them, when they’re not of an age to listen, and when, more problematically, I too often live in the world just as they do? In practice, I set a poor example, never idling or ambling or reading in bed. I’d like to figure out how to be the kind of parent who holds at bay all demands and exhortations, all fripperies and nonsense. I’d like to show the wisdom of restraint. A different version of washing out Ziploc bags and mending moth holes, it arises from the same impulse: from the understanding that if you attend thoughtfully to what you already have, you need nothing more. It’s all here, inside and in the room–not on the screen–before us.”

Horrified and Baffled
isisIn the New York Review of Books, a writer who wishes to remain anonymous suggests that, in order to understand ISIS, we have to admit that we don’t have the tools to understand it: “Much of what ISIS has done clearly contradicts the moral intuitions and principles of many of its supporters. And we sense–through Hassan Hassan and Michael Weiss’s careful interviews–that its supporters are at least partially aware of this contradiction. Again, we can list the different external groups that have provided funding and support to ISIS. But there are no logical connections of ideology, identity, or interests that should link Iran, the Taliban, and the Baathists to one another or to ISIS. Rather, each case suggests that institutions that are starkly divided in theology, politics, and culture perpetually improvise lethal and even self-defeating partnerships of convenience. The thinkers, tacticians, soldiers, and leaders of the movement we know as ISIS are not great strategists; their policies are often haphazard, reckless, even preposterous; regardless of whether their government is, as some argue, skillful, or as others imply, hapless, it is not delivering genuine economic growth or sustainable social justice. The theology, principles, and ethics of the ISIS leaders are neither robust nor defensible. Our analytical spade hits bedrock very fast. I have often been tempted to argue that we simply need more and better information. But that is to underestimate the alien and bewildering nature of this phenomenon. To take only one example, five years ago not even the most austere Salafi theorists advocated the reintroduction of slavery; but ISIS has in fact imposed it. Nothing since the triumph of the Vandals in Roman North Africa has seemed so sudden, incomprehensible, and difficult to reverse as the rise of ISIS. None of our analysts, soldiers, diplomats, intelligence officers, politicians, or journalists has yet produced an explanation rich enough–even in hindsight–to have predicted the movement’s rise. We hide this from ourselves with theories and concepts that do not bear deep examination. And we will not remedy this simply through the accumulation of more facts. It is not clear whether our culture can ever develop sufficient knowledge, rigor, imagination, and humility to grasp the phenomenon of ISIS. But for now, we should admit that we are not only horrified but baffled.”

Suicide and the Liberal Arts

liberal artsJohn Agresto renews the debate about what is killing the liberal arts. His answer: the liberal arts. “Still, it’s not simply the high cost of higher education, or their supposed uselessness, that has buried today’s liberal arts. More important, professors in the liberal arts have over-promised, or promised wrongly. We have these lovely phrases, like making our students ‘well-rounded,’ that are more or less just words. Are those who study medicine or nursing not ‘well-rounded’? Are those who major in film studies or contemporary ‘lit crit’ more intellectually worthy than those who study economics and finance? Often enough over the years I’ve heard my humanities confreres say that a liberal education makes us finer people, more sensitive, more concerned, more humane, even more human. Pretentious shibboleths such as these, expressed in our egalitarian age, are an excellent way to lose one’s audience. And that’s exactly where the liberal arts are today. Liberal arts has not been killed by parental or student philistinism, or the cupidity of today’s educational institutions whose excessive costs have made the liberal arts into an unattainable luxury. In too many ways the liberal arts have died not by murder but by suicide. To restore the liberal arts, those of us who teach should begin by thinking about students. Almost all of them have serious questions about major issues, and all of them are looking for answers. What is right? What is love? What do I owe others? What do others owe me? In too many places these are not questions for examination but issues for indoctrination. Instead of guiding young men and women by encouraging them to read history, biography, philosophy and literature, we’d rather debunk the past, deconstruct the authors and dethrone our finest minds and statesmen.”

amor_mundi_sign-upOn Bullshit
jon stewartJon Stewart signed off as host of The Daily Show with a speech about bullshit. It is worth watching, but here is a rough transcription. “Bullshit is everywhere. Are the kids still in here? We’ll deal with that later. Bullshit is everywhere. There is very little that you will encounter in life that has not been, in some ways, infused with bullshit. Not all of it bad. Your general, day-to-day, organic free-range bullshit is often necessary. Or at the very least innocuous. ‘Oh what a beautiful baby–I’m sure it will grow into that.’ That kind of bullshit in many ways provides important social contract fertilizer. It keeps people from making each other cry all day. But then there’s the more pernicious bullshit. Your premeditated, institutional bullshit, designed to obscure and distract. Designed by whom? The bullshittocracy. It comes in three basic flavors. One, making bad things sound like good things. ‘Organic, All Natural cupcakes.’ Because factory-made sugar oatmeal balls doesn’t sell. Patriot Act. Because ‘Are You Scared Enough To Let Me Look At All Your Phone Records Act’ doesn’t sell. So, whenever something has been titled Freedom Family Fairness Health America, take a good long sniff. Chances are it has been manufactured in a facility that may contain traces of bullshit. Number Two, the second way: Hiding bad things under mountains of bullshit. Complexity. You know, I would love to download Drizzy’s latest Meek Mill diss–(everyone promised me that that made sense). But I’m not really interested right now in reading Tolstoy’s iTunes agreement. So I’ll just click and agree, even if it grants Apple prima nocte with my spouse. Here’s another one, simply put, banks shouldn’t be able to bet your pension money on red. Bullshitly put, it’s Dodd Frank. Hey, a handful of billionaires can’t buy our elections right? Of course not. They can only pour unlimited, anonymous cash into a 501(c)4; otherwise they’d have to 501(c)6 it, or funnel it openly through a non-campaign coordinated Super Pac. ‘I think they’re asleep now, we can sneak out.’ And finally, it’s the bullshit of infinite possibility. These bullshitters cover their unwillingness to act under the guise of unending inquiry. We can’t do anything because we don’t yet know everything. We cannot take action on climate change, until everyone in the world agrees gay-marriage vaccines won’t cause our children to marry goats, who are going to come for our guns. Until then, I say it leads to controversy. Now the good news is this. Bullshitters have gotten pretty lazy. And their work is easily detected. And looking for it is kind of a pleasant way to pass the time. Like an ‘I Spy’ of bullshit. So I say to you tonight, friends. The best defense against bullshit is vigilance. So if you smell something, say something.”

Keep the Church Weird

jesusEmma Green profiles Southern Baptist Convention political leader Russell Moore, who, instead of trying to bring the sacred and the profane as close together as possible wants to emphasize the separateness of the Church by redefining American Protestant identity with a seemingly pejorative rhetorical strategy: “Moore is making an argument for embracing Christian strangeness. ‘Our message will be seen as increasingly freakish to American culture,’ he writes. ‘Let’s embrace the freakishness, knowing that such freakishness is the power of God unto salvation.’ This word, ‘freak,’ is both jarring and effective: It’s a high-school-hallway diss, all hard-edged consonants and staccato contempt. Christians have reclaimed this word before; the 1960s-era ‘Jesus freaks’ mixed gospel teachings with hippie counter-culture. In many ways, Moore wants to capture a similar mentality, one of standing against and apart from culture, rather than trying to win it over. This is not quite the same as ‘the Benedict option,‘ as Rod Dreher has called it–a strategic retreat from culture and fortification of communities that share similar values. As Moore pointed out, the core of being an evangelical is evangelism, spreading the good news of Christ; there’s no low-church history of monastic retreat like there is in the Catholic or Orthodox traditions. But it is a strategic reorientation: to see the world through the eyes of the outcast, rather than the conqueror.”

Copyediting a Hero
shirley jacksonBenjamin Dreyer, who copyedited a new collection of material from writer Shirley Jackson, explains the joy and terror of working with a favorite, and long passed, writer: “I’m not much for telling tales out of school, so had I encountered any majorly irksome gaffes as I made my way through the manuscript, I’d likely be keeping them discreetly to myself anyway rather than spilling them here, but the God’s honest truth is that even at close scrutiny–very close: I like to copyedit more or less in Cinerama, with a document set in 14-point type and, furthermore, at 150 percent, so that I can barely see beyond the margins unless I turn my head–Jackson’s prose remained resolutely fine. I confess that I was oddly pleased to learn that my paragon was, in manuscript, not entirely infallible: Jackson goes to the well of ‘suddenly’ and ‘and then’ a bit too frequently (with the Hymans’ approval, there are now quite a few fewer of those in the finished book), and she occasionally puts more pressure on the worthy semicolon than a semicolon can bear. (I may well, though I will not confirm it, on occasion have yelled at my screen ‘A period, for Pete’s sake, a period!’) But mostly, sentence after sentence, I was happily awed. So happily awed that I quickly–and easily, I should stress–established a rule of self-restraint: Anything I felt the need to do that couldn’t be easily accomplished with a mild rejiggering of punctuation or the addition or deletion of no more than two words at a time would be weighed carefully before I even dared suggest it. As it turned out, I found maybe a half-dozen knotted-up sentences that were easily untangled–just as, I’m certain, Jackson herself would have untangled them on a subsequent run-through. At one point I spent a good fifteen minutes willing a sentence to move from the beginning of a paragraph to the end before I decided it was fine where its author had placed it. Once and only once did I venture to suggest that a couple of words more interesting than ‘that’ or ‘the’ needed to be added to fill out a resolutely unsatisfactory sentence, and the Hymans accepted my suggestion. It’s a heady thing for me that I actually contributed two whole substantive words to a Shirley Jackson story, but the truth is that if I did my job properly, if I did that brain burrowing that my colleague said was the real art of copyediting, they’re not my words at all; they’re Jackson’s. I just had to listen for them.”

The Dawn of the Atomic Age

hiroshimaThis week was the 70th anniversary of the dropping of the atomic bomb on the Japanese city of Hiroshima. Of all the pieces looking back at the human terror and technological sublime of the first of two uses of such a weapon in recorded history, John Hershey’s 1946 issue-length article in the New Yorker, published at a time when the magazine cost fifteen cents an issue, might still be the best. In honor of the anniversary, the magazine has put the whole article online for free.

amor_mundi_sign-upFeatured Events

human conditionHAC Virtual Reading Group – Session #12

HAC members at all levels are eligible to participate in a monthly reading group led online via a telecommunication website by Roger Berkowitz, Director of the Hannah Arendt Center.

For questions and to enroll in our virtual reading group, please email David Bisson, our Media Coordinator, at dbisson@bard.edu.

Friday, September 11, 2015

Bluejeans.com, 11:00 am – 12:00 pm

 

 


why privacy matters title cardSAVE THE DATE – 2015 FALL CONFERENCE

The Hannah Arendt Center’s eighth annual fall conference,Why Privacy Matters: What Do We Lose When We Lose Our Privacy?,” will be held this year on Thursday and Friday, October 15-16, 2015! We’ll see you there!

**UPDATE** Registration for our conference is now open! Save your seat for this exciting two-day event here!

Thursday, October 15 and Friday, October 16, 2015

Olin Hall, Bard College, 10:00 am – 6:00 pm


From the Arendt Center Blog

This week on the Blog, Laurie Naranch wonders if education can prepare us to assume responsibility for and help renew the common world in the Quote of the Week. Alexander Hamilton reflects on how the fruit of labor and thought help constitute the appearance of genius in this week’s Thoughts on Thinking. Finally, we reflect on the extent to which Hannah Arendt respected American’s love for freedom in this week’s Library feature.

humility

Should We Be Humble?

By Martin Wagner

“We are reminded of Socrates’ great insight that no man can be wise, out of which love for wisdom, or philosophy, was born; the whole life story of Jesus seems to testify how love for goodness arises out of the insight that no man can be good.”

— Hannah Arendt, The Human Condition

At the core of Christian ethics stands a radical demand for the primacy of humility over all other virtues. The true Christian does not presume to judge anyone’s behavior, not even his or her own. Today, in the age of tolerance, the Christian virtue of humility enjoys unprecedented authority. What we overlook in the shadow of humility’s dominance, however, are the ways in which humility might threaten our most fundamental notions of justice. Continue reading

ArendtLibrary

Hannah Arendt: A Legacy of Americans’ Love for Freedom

On a recent trip to the Hannah Arendt Collection at Bard College, we came across this copy of Burke’s Politics: Selecting Writings of Edmund Burke on Reform, Revolution, and War.

freedom love american burke's politics 1

freedom love american burke's politics 2freedom love american burke's politics 3As is shown in the image at right, Hannah Arendt made a number of annotations to page 69 of her copy of this book. Each of the marginalia on this particular page is represented by a single vertical line that has been drawn next to a certain passage of text.

The first marked section reads as follows:

“In this character of the Americans a love of freedom is the predominating feature which marks and distinguishes the whole.”

This is followed by the first sentence of the subsequent paragraph, which is written as follows:

“First, the people of the colonies are descendants of Englishmen. England, Sir, is a nation which still, I hope, respects, and formerly adored, her freedom.”

Finally, and later in that same paragraph:

“It happened, you know, Sir, that the great contests for freedom in this country were from the earliest times chiefly upon the question of taxing.”

freedom love american burke's politics 4

Hannah Arendt had immense respect for Americans’ love of freedom. How synchronistic that we honor this veneration at the same time that we as Americans return to that introspective act by which we decide who will lead us over the next few years.

Want to share pictures of your own Arendt library?

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

The Hannah Arendt Collection at Bard College is maintained by staff members at the Bard College Stevenson Library. To peruse the collection’s digital entries, please click here.

For more Library photos, please click here.

alexander hamilton

Alexander Hamilton on the Fruit of Labor and Thought

“Men give me some credit for genius. All the genius I have lies in this: When I have a subject in hand, I study it profoundly. Day and night it is before me. I explore it in all its bearings. My mind becomes pervaded with it. Then the effort which I make is what the people call the fruit of genius. It is the fruit of labor and thought.”

— Alexander Hamilton

(Featured image sourced from J. R. Benjamin.)

Alexander Hamilton’s Biography

Alexander Hamilton was born circa January 11, 1755 or 1757 (the exact date is unknown), on the island of Nevis, British West Indies. In 1777, Hamilton became General George Washington’s assistant. Some 10 years later, Hamilton served as one of the chief authors of the Federalist Papers along with James Madison and John Jay, who together published a series of essays between 1787 and 1788 in an effort to persuade New York state voters to ratify the United States Constitution. In 1788, he successfully convinced New Yorkers to agree to ratify the U.S. Constitution. He then served as the nation’s first secretary of the treasury from 1789 to 1795. On July 12, 1804, in New York City, Hamilton died of a gunshot wound that he sustained during a duel with Aaron Burr, the third Vice President of the United States (serving under President Thomas Jefferson’s first term).

(Biography sourced from Encyclopedia Britannica and Biography.com.)

To read additional Thoughts on Thinking, please click here.

Arendtamormundi

Amor Mundi 8/2/15

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-upSurveillance and Social Media

hasan elahiHasan Elahi started a self-surveillance art series when he was mistakenly reported to the FBI’s terrorist watch list in 2001, and he’s been reporting his movements online through his website every day since. But what started as a series on the way people are being watched became a series about the way we’re watching ourselves: “Making the mundane details of his life publicly available became ‘a very pragmatic solution to keep from being shipped off to Guantanamo.’ He still faithfully updates his location every time he makes a major move–from his house to the gas station, from the gas station to his job. And he takes pictures of literally everything he does, whether shopping at the grocery store, eating at his favorite Chinese restaurant, or peeing in the bathroom. Strangely enough, Elahi says doing so has allowed him to live a relatively anonymous, quiet existence. ‘I like to think of it as aggressive compliance,’ he said. ‘I’ve always been fascinated with Magellan and the concept of circumnavigation: going far enough in one direction to end up in the other.’ But while the project started out as a response to state surveillance, it’s become a parody of the way people now put their entire lives online for anyone–friends, stalkers, government agents–to follow. And it’s remarkable how quickly it’s happened: when Elahi first started photographing his meals, his friends thought it was weird. Now everyone does it, and some restaurants even have no-photo policies. Elahi doesn’t think what he’s doing is any stranger than if he were constantly tweeting, checking in on location apps, or posting photos on Facebook. ‘These days, we’re so wired 24/7 that you have to go out of your way not to be connected,’ he said.” All of this recalls Richard Sennett’s “paradox of visibility and isolation” in his classic The Fall of Public Man. As we are ever more visible in public through cameras, data collection, and the expressiveness of clothes, tweets, and public displays of affection, there is the consequent compensation that we insist on not revealing our true selves. As Sennett writes: “Isolation in the midst of visibility to others was a logical consequence of insisting on one’s right to be mute when one ventured into this chaotic yet still magnetic realm.” There is a way in which we expose ourselves, but in doing so neutralize and appease those who observe us without actually revealing our true passions, hopes, and desires. The problem, as Sennett argues, is that we then begin to lose the ability to “imagine social relations which would arouse much passion….” The result is that we come to imagine a passionless “public life in which people behave, and manage their behavior, only through withdrawal, ‘accommodation,’ and ‘appeasement.'”

Slow Justice

unlawful imprisonmentRosemary Pooler and Richard Wesley penned Turkmen v. Ashcroft, an important decision from the Second Circuit Court of Appeals this month. (h/t Alan Sussman) The decision reinstated a lawsuit against John Ashcroft and other prison and government officials. The plaintiffs are a group of eight Muslims who were arrested on immigration charges after 9/11 and who were then held and interrogated for between three and eight months. The complaint concerned discriminatory treatment based upon a policy by Ashcroft and FBI Director Mueller “whereby any Muslim or Arab man encountered during the investigation of a tip received in the 9/11 terrorism investigation . . . and discovered to be a non-citizen who had violated the terms of his visa, was arrested.” The plaintiffs in this suit were arrested, sent to maximum security prisons, subjected to constant strip searches, sleep deprivation, and other harsh interrogation techniques on no evidence except their apparent Muslim faith. Pooler and Wesley, in deciding to reinstate the plaintiff’s lawsuit, offer these stirring and more than appropriate final thoughts: “If there is one guiding principle to our nation it is the rule of law. It protects the unpopular view, it restrains fear-based responses in times of trouble, and it sanctifies individual liberty regardless of wealth, faith, or color. The Constitution defines the limits of the Defendants’ authority; detaining individuals as if they were terrorists, in the most restrictive conditions of confinement available, simply because these individuals were, or appeared to be, Arab or Muslim exceeds those limits. It might well be that national security concerns motivated the Defendants to take action, but that is of little solace to those who felt the brunt of that decision. The suffering endured by those who were imprisoned merely because they were caught up in the hysteria of the days immediately following 9/11 is not without a remedy. Holding individuals in solitary confinement twenty-three hours a day with regular strip searches because their perceived faith or race placed them in the group targeted for recruitment by al Qaeda violated the detainees’ constitutional rights. To use such a broad and general basis for such severe confinement without any further particularization of a reason to suspect an individual’s connection to terrorist activities requires certain assumptions about the ‘targeted group’ not offered by Defendants nor supported in the record. It assumes that members of the group were already allied with or would be easily converted to the terrorist cause, until proven otherwise. Why else would no further particularization of a connection to terrorism be required? Perceived membership in the ‘targeted group’ was seemingly enough to justify extended confinement in the most restrictive conditions available.” Plaintiff’s brought this lawsuit in April, 2002, over 13 years ago. Justice can be slow. But one hopes that at least eventually it will be served.

USA 2.0

american flagTom Engelhardt asks the important and difficult question–Is there a new political system emerging in the United States? His five-part account suggests that may well be. “Have you ever undertaken some task you felt less than qualified for, but knew that someone needed to do? Consider this piece my version of that and let me put what I do understand about it in a nutshell: based on developments in our post-9/11 world, we could be watching the birth of a new American political system and way of governing for which, as yet, we have no name. And here’s what I find strange: the evidence of this, however inchoate, is all around us and yet it’s as if we can’t bear to take it in or make sense of it or even say that it might be so. Let me make my case, however minimally, based on five areas in which at least the faint outlines of that new system seem to be emerging: political campaigns and elections; the privatization of Washington through the marriage of the corporation and the state; the de-legitimization of our traditional system of governance; the empowerment of the national security state as an untouchable fourth branch of government; and the demobilization of ‘we the people.’ Whatever this may add up to, it seems to be based, at least in part, on the increasing concentration of wealth and power in a new plutocratic class and in that ever-expanding national security state. Certainly, something out of the ordinary is underway and yet its birth pangs, while widely reported, are generally categorized as aspects of an exceedingly familiar American system somewhat in disarray.”

amor_mundi_sign-upHope and Global Warming?

global warming clean energyThinking about global warming and environmental disasters can be numbing and depressing. But in the New Yorker this week, Bill McKibben offers a reason to hope. He tells of Mark and Sara Borkowski in Rutland, Vermont. With help from Vermont’s Green Mountain Power, the Borkowski’s “stuffed the house with new insulation, put in a heat pump for the hot water, and installed two air-source heat pumps to warm the home. They also switched all the light bulbs to L.E.D.s and put a small solar array on the slate roof of the garage. The Borkowskis paid for the improvements, but the utility financed the charges through their electric bill, which fell the very first month. Before the makeover, from October of 2013 to January of 2014, the Borkowskis used thirty-four hundred and eleven kilowatt-hours of electricity and three hundred and twenty-five gallons of fuel oil. From October of 2014 to January of 2015, they used twenty-eight hundred and fifty-six kilowatt-hours of electricity and no oil at all. President Obama has announced that by 2025 he wants the United States to reduce its total carbon footprint by up to twenty-eight per cent of 2005 levels. The Borkowskis reduced the footprint of their house by eighty-eight per cent in a matter of days, and at no net cost. I’ve travelled the world writing about and organizing against climate change, but, standing in the Borkowskis’ kitchen and looking at their electric bill, I felt a fairly rare emotion: hope. The numbers reveal a sudden new truth–that innovative, energy-saving and energy-producing technology is now cheap enough for everyday use. The Borkowskis’ house is not an Aspen earth shelter made of adobe and old tires, built by a former software executive who converted to planetary consciousness at Burning Man. It’s an utterly plain house, with Frozen bedspreads and One Direction posters, inhabited by a working-class family of four, two rabbits, and a parakeet named Oliver.” McKibben also writes of Richard Kauffman, the NY State energy czar, who cites Hannah Arendt for inspiration. “Kauffman has all sorts of plans, from a ‘green bank’–to attract private-sector capital to finance extensive energy-saving retrofits–to new rules that would pressure utilities to play nicely with outside partners like Solar City. ‘It’s kind of a Hannah Arendt thing,’ he said. ‘There’s not a lot of intentional evil in utilities. But we’ve created a golden cage for them, protected them from enormous trends.’ We were on the subway again, and as it clattered back toward Manhattan Kauffman had to shout to be heard: ‘Our aim is to create a policy environment that is not standing against the forces of history but is in line with them.'”

The Ghost in the Memoir

ghost memoirIn an interview, author and ghostwriter Hilary Liftin talks about the way she interacts with her subjects: “I have a particular role: to represent the person I’m writing for and to create a voice for that person. But the other thing that I bring to it is empathy. There are certain jobs I don’t take because I feel no connection to the person. But if somebody is open with me, and honest about their motivations, and has some level of self-awareness, then I’m going to understand them. The same way you’d feel if you sat down with a criminal and they told you their life story. You would probably understand the crime and forgive it. None of my clients are criminals, but to a much lighter degree that’s what goes on. I hear the story, and I hear it with the level of detail that breeds empathy…. I’m not creating a voice out of thin air. Everyone has a public voice, and a lot of actors have developed sound-bitey public voices. But that doesn’t translate to paper. That’s why they can’t just dictate a book, even if they’re good storytellers. So the question is: how can I manifest the quirks and thoughts and uniqueness of their own personalities? In part, I do that by typing when they talk. I don’t record. That is a way for my brain to take in the voice. My goal is that when my client reads a book they feel like, ‘Hilary did something but mostly she just made it happen quickly.’ I think people dismiss celebrity memoirs as unreal, contrived and maybe partially made up. But that’s definitely not true for anything that I write.”

Keeping

preservesTamar Adler waxes poetic about preserves: “I have felt lucky, as a grown person, to discover that this thing I loved in innocent abstraction had real importance. Salting and drying meat and fish helped human beings to last through long winters, sea voyages and treacherous overland trails. If cultivating soil was what let us settle, it was harnessing bacterial cultures and sugar, salt, acid, fat, sun and wind to paralyze microorganisms and save food from decay that let us unmoor, discovering all the world that was not visible from our cabbage patches. Basque cider allowed seamen to cross oceans. Dutch pickled herring fueled the exploration of the New World. Vikings spread cod in the riggings of their ships to dry and stiffen in the cold wind, then traded on it as they battled through Scandinavia, the Mediterranean and Central Asia. Cheese was first a way of preserving milk; wine, of grape juice; sauerkraut, of cabbage; prosciutto, of pork. In this sense, all preserved things are additionally miraculous, in that they all are also ways of storing other things: part vessel, part content.”

Privacy Matters

privacyTiffany Jenkins responds to the query, “Why Value Privacy?” with this answer citing Hannah Arendt. “Where privacy is as important, but perhaps less obviously so, is in relation to the development of the human person. Privacy allows us to retreat from the world, for a while, to not be ‘on show’ all the time, to take our face off. It is space without scrutiny and immediate judgment in which we can take time out and reflect. Here, we can be vulnerable. Here, we can experiment and try things out. Here, we can make mistakes. We can be ourselves; learning and developing what that means. And that we have some say over what others know and what they do not know, is a way to develop autonomy and self-possession. All this helps us to sure up psychological and social depth. As the writer Hannah Arendt put it: ‘A life spent entirely in public, in the presence of others, becomes, as we would say, shallow.'” We couldn’t agree more, which is why the Hannah Arendt Center is hosting our 8th Annual Conference “Why Privacy Matters: What Do We Lose When We Lose Our Privacy?” The Conference is Oct. 15-16. You can read about it and register here.

amor_mundi_sign-upFeatured Events

human conditionHAC Virtual Reading Group – Session #12

HAC members at all levels are eligible to participate in a monthly reading group led online via a telecommunication website by Roger Berkowitz, Director of the Hannah Arendt Center.

For questions and to enroll in our virtual reading group, please email David Bisson, our Media Coordinator, at dbisson@bard.edu.

Friday, September 11, 2015

Bluejeans.com, 11:00 am – 12:00 pm

 

 


why privacy matters title cardSAVE THE DATE – 2015 FALL CONFERENCE

The Hannah Arendt Center’s eighth annual fall conference,Why Privacy Matters: What Do We Lose When We Lose Our Privacy?,” will be held this year on Thursday and Friday, October 15-16, 2015! We’ll see you there!

**UPDATE** Registration for our conference is now open! Save your seat for this exciting two-day event here!

Thursday, October 15 and Friday, October 16, 2015

Olin Hall, Bard College, 10:00 am – 6:00 pm


From the Arendt Center Blog

This week on the Blog, Charles Snyder reflects on how dianoetic laughter frees us from the misery that arises from our constant failure to be able to converse with ourselves in the Quote of the Week. Australian philosopher Peter Singer discusses how thinking helps constitute the meaning of philosophy in this week’s Thoughts on Thinking. Finally, we share an image sent to us by the Goethe-Institut New York  of some of Arendt’s writings housed in its library in this week’s Library feature.

education crisis

Education, Crisis, and Whether We Love the World Enough

By Laurie E. Naranch

“Education is the point at which we decide whether we love the world enough to assume responsibility for it and by the same token save it from that ruin which, except for renewal, except for the coming of the new and young, would be inevitable.”

— Hannah Arendt, “The Crisis in Education” 1954

Education in the United States is generally seen to be in crisis. At the secondary school level, we frequently hear how our scores in math and science lag behind other nations. Here we see that social class is a greater predictive factor of graduation than are other factors given the ways public education is funded through local property taxes and state-level funding. These economic disparities correlate all too often to the locations of racial and ethnic minorities. Teachers in public schools are closely scrutinized as test scores are used to determine their worth; common narratives frame teachers who resist as if they don’t care about good teaching and learning accountability. Continue reading