Tag: Hannah Arendt
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How the Schocken Books collections changed Arendt scholarship
Hannah Arendt never wrote a “moral philosophy.” It is not hidden away in the archives or any of the recent collections of her work, nor in her unpublished lectures, letters, or journals. She was a political theorist who thought that moral philosophy requires a set of social relations that are inaccessible in the modern world.…
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Hannah Arendt on Academic Freedom
We often say that colleges and universities deserve some sort of freedom from political interference. But for Arendt, freedom just is politics. The idea of freedom from politics is largely oxymoronic for her, and involves fundamental misunderstandings of the component terms “freedom” and “politics.”
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Touchstone Terms: Arendt’s Metaphysical Deflation
This post is a part of a series on some ideas that I find particularly useful or interesting. It also extends the post from last week of metaphysical deflation in Nietzsche. Here, I begin an account of Arendt’s metaphysical deflation, and its intimate connection to a kind of skepticism about personal identity. Though Hannah Arendt began…
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Nietzsche and the Parable of the Talents
What, then, is truth? A mobile army of metaphors, metonyms, and anthropomorphisms—in short, a sum of human relations which have been enhanced, transposed, and embellished poetically and rhetorically, and which after long use seem firm, canonical, and obligatory to a people: truths are illusions about which one has forgotten that this is what they are;…
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Imperialism as a Response to Surpluses and Superfluousness
“Older than the superfluous wealth was another by-product of capitalist production: the human debris of every crisis, following invariably upon each period of industrial growth, eliminated permanently from producing society. Men who had become permanently idle were as superfluous to the community as the owners of superfluous wealth.
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Yours, Mine, and Ours: Confessing a Philosophical Theft
In a post today, my longtime friend Leigh Johnson charges me with erasing her contribution and appropriating her idea of “friendly fire” in my response to Noma Arplay and Joseph Trullinger. In this post, I want to acknowledge my error and say a few things about the difference between our two conceptions of “friendly fire.” To…
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Friendly Fire and Fiery Friendship: Noma Arpaly, Joseph Trullinger, and the Tenor of Philosophy Conversation
Too often in praise for “agonism” we tend to treat the conflicts as if they are self-justifying. Trullinger’s view is that we ought to endorse the spirit of “glad to be wrong” by being particularly welcoming to those who are unlike us, those who are most likely to find the space of rough play unwelcoming,…
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Human Rights as Democratic Conversation Starters
On my view, human rights aren’t political conversation stoppers, they’re a prerequisite for certain kinds of political conversations at all. Indeed, human rights are so foundational to certain kinds of political conversations that many people lay claim to them even where they don’t exist so as to begin or continue a difficult political conversation.
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When not to Forgive: Lessons from the Donatists
The Donatists judged that reunion with the Catholics would entail a new domination by the crumbling Roman Empire. They refused to forgive, refused to share authority and a political world with Roman agents who claimed to want only peace but had historically engaged in political domination in the region. The question that Augustine’s letters present…
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Margalit and Derrida on Forgiveness and the Skandalon
As I see it, the limit of forgiveness is not within our voluntary power, an act of will, but rather in developing the capacity to imagine the act that we are trying to forgive. Thus the skandalon of forgiveness is an imaginative challenge, we stumble over it when acts are unimaginable, and we overleap it…