‘This child, this in-between to which the lovers are now related and which they hold in common, is representative of the world in that it also separates them; it is an indication that they will insert a new world into the existing world.’
-Hannah Arendt, The Human Condition
What can we know about Arendtian action? In The Human Condition, Arendt tells us, variously, that it belongs to the public sphere, “the space of appearance”, that it takes place between political equals, and that it is “ontologically rooted” in “the fact of natality”. “Natality”, here, is not the same as birth, though it relies on the fact of birth for its conceptual understanding. Natality is the distinctly human capacity to bring forth the new, the radical, the unprecedented: that which is unaccountable by any natural causality, but the fact that we must recourse to the patterns of the natural world in order to explain it is what interests me here.
When we try to fix a notion of Arendtian action, it becomes clear that speech has an important role to play, though the precise relationship between speech and action is a slippery one. Actions are defined in speech, becoming recognisable as actions only when they have been placed in narrative, that is: regarded with “the backward glance of the historian”. At the same time, most actions “are performed in the manner of speech”. Speech is rendered as the revelatory tool of action, but, further to this, both action and speech share a number of key characteristics so that it is impossible to fully disentangle the one from the other.
A moment of possible illumination arrives under the heading “Irreversibility and the Power to Forgive”. For Arendt, action has no end. It contains within it the potential to produce an endless chain of reactions that are both unforeseeable and irreversible. With such terrifying momentum attached to everything we do, forgiveness is our release from the consequences of what we have done, without which “our capacity to act would, as it were, be confined to a single deed from which we could never recover”. In this context, forgiveness is always radical. It is the beginning of the possibility of the new: “… the act of forgiving can never be predicted, it is the only reaction that acts in an unexpected way and thus retains, though being a reaction, something of the original character of action”.
What’s more, forgiveness is personal, though not necessarily individual or private. It is, traditionally, connected to love, which Arendt describes as unworldly, indeed: “the most powerful of all anti-political human forces”. In the image of the lovers’ child, the child is used to represent the possibility of forgiveness, that is made representative of the world in its ability to join and divide.
Ultimately, it is not love that Arendt places in relation to forgiveness, it is a distant respect that can only occur “without intimacy and without closeness; it is a regard for the person from the distance which the space of the world puts between us”. Yet, in this moment in the text, Arendt leans upon an image of the unworldly in order to pull from it the particular activities of the world. It is the ability of action to emerge — unforeseeable, unprecedented — that Arendt performs here in language. It is the movement of the imagery that alerts us to the essential quality of action to appear, unexpected, as well as to the fragility of the political realm and its complex array of differences from and interconnections with the private. One need only examine the syntax to understand the dynamic of action that Arendt illustrates here: where a semi-colon would usually indicate two halves of a balanced equation, Arendt uses it as a springboard from which to make a tiger’s leap into the new.
There are a number of things to be gained from a close reading of the linguistic representation of the movement of action, not least in light of the fact that, in writing this book, Arendt is expressing a deep-seated fear that the faculty for action is about to slip away from us entirely. While much ink has been spilled over whether or not the categories and oppositions that arise in The Human Condition can be fully understood in any concrete way, on whether or not they hold, it may be that the apparent slippages in the text are, in fact, our most fruitful way in to understanding the particular dynamics and character of Arendtian action; an understanding that may then be put to some homeopathic use in our own work.