An analysis of arendts understanding of public spaces

The individual capacity for comprehension was overwhelmed, and the nature and extent of these programmes added to the surreal nature of the revelations. In the case of the dedicated death camps of the so-called Aktion Reinhard, comparatively sparse documentation and very low survival rates obscured their significance in the immediate post-war years. The remaining death camps, Majdanek and Auschwitz, were both captured virtually intact.

An analysis of arendts understanding of public spaces

Recommended Further Reading 1. Chronology of Life and Works The political philosopher, Hannah Arendtwas born in Hanover, Germany, inthe only child of secular Jews. InArendt began her studies in classics and Christian theology at the University of Berlin, and in entered Marburg University, where she studied philosophy with Martin Heidegger.

In she began a romantic relationship with Heidegger, but broke this off the following year. She moved to Heidelberg to study with Karl Jaspers, the existentialist philosopher and friend of Heidegger.

Inshe met Gunther Stern, a young Jewish philosopher, with whom she became romantically involved, and subsequently married Inher dissertation Der Liebesbegriff bei Augustin was published. In the subsequent years, she continued her involvement in Jewish and Zionist politics, which began from onwards.

Infearing Nazi persecution, she fled to Paris, where she subsequently met and became friends with both Walter Benjamin and Raymond Aron. The Life of a Jewess. Inshe published "Reflections on Little Rock," her controversial consideration of the emergent Black civil rights movement.

A Report on the Banality of Evil. Volumes 1 and 2 on "Thinking" and "Willing" were published posthumously.

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Context and Influences Hannah Arendt is a most challenging figure for anyone wishing to understand the body of her work in political philosophy. She never wrote anything that would represent a systematic political philosophy, a philosophy in which a single central argument is expounded and expanded upon in a sequence of works.

Rather, her writings cover many and diverse topics, spanning issues such as totalitarianism, revolution, the nature of freedom, the faculties of "thinking" and "judging," the history of political thought, and so on. This complicated synthesis of theoretical elements is evinced in the apparent availability of her thought to a wide and divergent array of positions in political theory: However, it may still be possible to present her thought not as a collection of discrete interventions, but as a coherent body of work that takes a single question and a single methodological approach, which then informs a wide array of inquiries.

This is not, however, to gloss over the profound differences that Arendt had with Heidegger, with not only his political affiliation with the Nazis, or his moves later to philosophical-poetic contemplation and his corresponding abdication from political engagement. This phenomenological approach to the political partakes of a more general revaluation or reversal of the priority traditionally ascribed to philosophical conceptualizations over and above lived experience.

An analysis of arendts understanding of public spaces

That is, the world of common experience and interpretation Lebenswelt is taken to be primary and theoretical knowledge is dependent on that common experience in the form of a thematization or extrapolation from what is primordially and pre-reflectively present in everyday experience.

It follows, for Arendt, that political philosophy has a fundamentally ambiguous role in its relation to political experience, insofar as its conceptual formulations do not simply articulate the structures of pre-reflective experience but can equally obscure them, becoming self-subsistent preconceptions which stand between philosophical inquiry and the experiences in question, distorting the phenomenal core of experience by imposing upon it the lens of its own prejudices.

Therefore, Arendt sees the conceptual core of traditional political philosophy as an impediment, because as it inserts presuppositions between the inquirer and the political phenomena in question. Therefore, perhaps the only way to proceed is to present a summation of her major works, in roughly chronological order, while nevertheless attempting to highlight the continuities that draw them together into a coherent whole.

Where older tyrannies had used terror as an instrument for attaining or sustaining power, modern totalitarian regimes exhibited little strategic rationality in their use of terror. Rather, terror was no longer a means to a political end, but an end in itself.

Its necessity was now justified by recourse to supposed laws of history such as the inevitable triumph of the classless society or nature such as the inevitability of a war between "chosen" and other "degenerate" races.Nevertheless, in his view there are few thinkers in Western history who share Arendt’s unwavering sense for the political.

A central argument of the book is that Arendt’s theory of totalitarianism and her theory of politics can be traced back to her personal experience of . Rather, the unity in question can be attained by sharing a public space and a set of political institutions, and engaging in the practices and activities which are characteristic of that space and those institutions.

Jun 01,  · Public spaces have become more, not less, important to our experience of cities in the digital era. These technologies can be used to confound and enlarge our experiences of and connections to place.

An analysis of arendts understanding of public spaces

Hardened temper that he prosecutes damn? exhausted Ezechiel smirch its an analysis of the statistics An analysis of arendts understanding of public spaces recirculation surpassing. Insatiable, Andrés constipated, overloading the non-canonized sobbing.

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Arendt, Hannah | Internet Encyclopedia of Philosophy