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Статті в журналах з теми "Hannah Philosophy"

Автор: Grafiati

Опубліковано: 4 червня 2021

Оновлено: 29 січня 2023

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1

Knauer, James T. "Hannah Arendt." International Studies in Philosophy 18, no. 3 (1986): 116–18. http://dx.doi.org/10.5840/intstudphil198618349.

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2

Young, James P. "Hannah Arendt." International Studies in Philosophy 20, no. 3 (1988): 125–26. http://dx.doi.org/10.5840/intstudphil198820392.

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3

Llano, Cristina Hermida Del. "Die Natur des Bösen in der Denkweise von Hannah Arendt." Archiv fuer Rechts- und Sozialphilosophie 104, no. 2 (2018): 165. http://dx.doi.org/10.25162/arsp-2018-0010.

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4

Salikov, A., and A. Zhavoronkov. "Philosophy of Hannah Arendt in Russia." Voprosy filosofii, no. 1 (January 2019): 133–45. http://dx.doi.org/10.31857/s004287440003628-5.

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5

Rudd, Anthony. "The political philosophy of Hannah Arendt." Cogito 8, no. 3 (1994): 290–91. http://dx.doi.org/10.5840/cogito19948318.

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6

Horowitz, Irving Louis. "The political philosophy of Hannah Arendt." History of European Ideas 21, no. 4 (July 1995): 595–97. http://dx.doi.org/10.1016/0191-6599(95)90227-9.

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7

Dietz, Mary G. "Perspectives on Plurality: Redhead on Arendt." Review of Politics 77, no. 4 (2015): 661–67. http://dx.doi.org/10.1017/s0034670515000649.

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I begin with an observation of Hannah Arendt's about metaphor that bears significantly, I think, upon Redhead's endeavor to come to terms with her in chapter 3, “Hannah Arendt on Reasoning without Banisters.” “The metaphor,” writes Arendt, “bridging the abyss between inward and invisible mental activities and the world of appearances, was certainly the greatest gift language could bestow on thinking and hence on philosophy, but the metaphor itself is poetic rather than philosophic in origin.”

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8

Keedus, Liisi. "Hannah Arendt’s “Histories”." Philosophical Topics 39, no. 2 (2011): 53–69. http://dx.doi.org/10.5840/philtopics20113924.

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9

Knauer, James T. "Hannah Arendt on Judgment, Philosophy and Praxis." International Studies in Philosophy 21, no. 3 (1989): 71–83. http://dx.doi.org/10.5840/intstudphil19892134.

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10

Pulkkinen, Tuija. "Hannah Arendt and the Politics of Philosophy." Alternatives: Global, Local, Political 28, no. 2 (March 2003): 215–32. http://dx.doi.org/10.1177/030437540302800205.

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11

Bar On, Bat-Ami. "Hannah Arendt Martin Heidegger." International Studies in Philosophy 31, no. 2 (1999): 128–33. http://dx.doi.org/10.5840/intstudphil199931231.

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12

Zhavoronkov, Alexey. "The Philosopher and the State: Hannah Arendt on the Philosophy of Socrates." Sotsiologicheskoe Obozrenie / Russian Sociological Review 16, no. 3 (2017): 303–18. http://dx.doi.org/10.17323/1728-192x-2017-3-303-318.

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13

Hartouni, V. "Hannah Arendt." Journal of American History 100, no. 3 (November 1, 2013): 931–33. http://dx.doi.org/10.1093/jahist/jat529.

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14

Frateschi, Yara Adario. "SEYLA BENHABIB COM HANNAH ARENDT CONTRA A FILOSOFIA DO SUJEITO." Caderno CRH 33 (December 18, 2020): 020016. http://dx.doi.org/10.9771/ccrh.v33i0.35519.

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<div class="trans-abstract"><p>A partir dos textos reunidos no livro <em>Situating the self: gender, community and postmodernism in contemporary ethics</em> (1992), sabe-se que Seyla Benhabib responde aos excessos racionalistas de Habermas e aos limites da tradição universalista moderna com uma releitura da concepção arendtiana de “pensamento alargado”. Neste artigo, eu me proponho a mostrar que a presença de Arendt no pensamento de Benhabib é ainda mais radical do que parece à primeira vista, pois a autora de <em>A condição humana</em> está na raiz do seu p

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15

Aguado Garzón, Teresa. "El pensamiento, una actividad solitaria en Hannah Arendt." Politeja 16, no. 3(60) (March 1, 2020): 23–35. http://dx.doi.org/10.12797/politeja.16.2019.60.02.

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The Thought, a Solitary Activity in Hannah Arendt In this article we have made a brief tour of the implications and the relevance of the activity of thinking about the philosophical-political theories of the Jewish‑German philosopher Hannah Arendt. As well as highlight the importance of the teaching of philosophy and in particular the theories of this thinker, in order to prepare the student, citizen and reader, to carry out a critical thinking, individual and reflective, who knows perform both in private areas and in public spaces. In order to avoid repeating actions and mistakes of the

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16

Wellmer, Albrecht. "Hannah Arendt: sobre la revolución." Areté 10, no. 1 (June 1, 1998): 67–100. http://dx.doi.org/10.18800/arete.199801.004.

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En su libro Sobre la revolución Hannah Arendt trató de saldar cuentas tanto con la tradición liberal como con la marxista; esto es, con las dos tradiciones políticas que han dominado los últimos 150 años. Su tesis básica es que ambos, marxistas y liberales demócratas, han malentendido que lo que era verdaderamente revolucionario en las modernas revoluciones era el siempre frustrado intento de una "constitutiolibertatis" - la intención de establecer un espacio político de libertad pública en el cual las personas, como ciudadanos libres e iguales, puedan tomar control de sus asuntos comunes. En

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17

De Navascués, Nicolás. "Hannah Arendt lee a Kafka." Claridades. Revista de Filosofía 14, no. 1 (August 6, 2021): 11–40. http://dx.doi.org/10.24310/claridadescrf.v14i2.10107.

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En las últimas décadas se ha prestado una gran atención a la obra de Hannah Arendt: de su teoría acerca del totalitarismo a su polémico análisis del juicio de Eichmann, las páginas de la literatura secundaria acerca de la filósofa hebrea han crecido enormemente. Sin embargo, aquellos textos marginales, secundarios, en los que la autora ensayaba retratos de grandes hombres y mujeres de su tiempo permanecen, en gran medida, ocultos. En este artículo nos ocupamos de desentrañar la lectura que Arendt realizó del gran poeta de posguerra de lengua alemana: Franz Kafka. Esta relación, transida por el

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18

Burdon, Peter. "Hannah Arendt and Edward Said." Philosophy Today 62, no. 2 (2018): 377–95. http://dx.doi.org/10.5840/philtoday2018531216.

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In this essay, I focus on the extent to which the condition of exile influenced the way Hannah Arendt and Edward Said engaged with the Israeli-Palestinian conflict and concepts of Binationalism. Part one is largely biographical and narrates the conditions under which both parties went into exile and they ways exile influenced their intellectual development and identity. Part two analyses Arendt’s early Jewish writings and the ways she sought to affirm notions of equality and Binationalism as a method for protecting stateless refugees. Following this, I consider Said’s concern for the memory an

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19

Bach, Augusto, and Juliano Orlandi. "O Sócrates de Hannah Arendt." Trans/Form/Ação 42, no. 4 (October 2019): 201–22. http://dx.doi.org/10.1590/0101-3173.2019.v42n4.11.p201.

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Resumo: Com o fito de compreender as noções de história e juízo político, este artigo pretende mostrar a peculiar interpretação que Hannah Arendt faz da mais conhecida e discutida personalidade filosófica: Sócrates. Assim como outras ideias, tais como a de banalidade do mal, a natureza do terror totalitário e de espaço público, sua estrita pintura do filósofo grego nos demanda a tarefa de discriminar a diferença entre pensamento e ação. Seria acaso o juízo a ponte entre as atividades de pensamento e da ação política? A preocupação, neste ensaio,é a de mostrar como Hannah Arendt estava procuran

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20

Pettigrove, Glen. "Hannah Arendt and Collective Forgiving." Journal of Social Philosophy 37, no. 4 (December 2006): 483–500. http://dx.doi.org/10.1111/j.1467-9833.2006.00353.x.

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21

Baratella, Nils. "Ethik und Methodik Hannah Arendts." Deutsche Zeitschrift für Philosophie 68, no. 1 (April 7, 2020): 139–49. http://dx.doi.org/10.1515/dzph-2020-0008.

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22

Parekh, Serena. "Hannah Arendt and Global Justice." Philosophy Compass 8, no. 9 (September 2013): 771–80. http://dx.doi.org/10.1111/phc3.12078.

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23

Fry, Karin. "Hannah Arendt and Philosophical Influence." Research in Phenomenology 50, no. 2 (July 22, 2020): 161–76. http://dx.doi.org/10.1163/15691640-12341445.

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Abstract Over the years, many scholars have focused on the hierarchical and overpowering influence of Martin Heidegger upon Hannah Arendt’s thought. This view follows the stereotype concerning philosophical influence in which an all-knowing teacher affects the thought of the student, particularly if the student is a woman. In this paper, I argue that the story of philosophical influence is more complicated. In this case, the biographical archive establishes how Karl Jaspers, Martin Heidegger, and Hannah Arendt mutually influenced one another throughout their lives and careers. This evidence co

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24

Pinheiro, Romildo Gomes. "Método e questão judaica em Hannah Arendt." Trans/Form/Ação 45, no. 2 (April 2022): 239–62. http://dx.doi.org/10.1590/0101-3173.2022.v45n2.p239.

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Resumo: O artigo procura identificar o núcleo metodológico das Origens do Totalitarismo, na estrutura comparativa entre França e Alemanha, espécie de sociologia histórico-comparativa na qual Arendt narra as origens do Nazismo e do Stalinismo. Nessa acepção, as origens ideológicas do III Reich e do Stalinismo devem ser buscadas no Racismo, e não na homologia estabelecida entre Nazismo e Comunismo, a partir da equivalência entre a ideologia da luta de classes e da luta de raças e a prática do Terror. Desse modo, a ideia de ruptura ou novidade do Totalitarismo a que se liga essa perspectiva, deve

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25

Lupton, Julia Reinhard. "Thinking with things: Hannah Woolley to Hannah Arendt." postmedieval: a journal of medieval cultural studies 3, no. 1 (March 2012): 63–79. http://dx.doi.org/10.1057/pmed.2012.5.

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26

Sawicka, Jolanta. "Politics as a Promise of Better World. Hannah Arendt’s Political Philosophy." Idea. Studia nad strukturą i rozwojem pojęć filozoficznych, no. 23 (2011): 135–47. http://dx.doi.org/10.15290/idea.2011.23.09.

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27

Allen, Wayne. "Hannah Arendt and the Political Imagination." International Philosophical Quarterly 42, no. 3 (2002): 349–69. http://dx.doi.org/10.5840/ipq200242326.

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28

Raistrick, Tracey. "Lewis, Hannah. 2007.Deaf Liberation Theology." Practical Theology 1, no. 1 (February 22, 2008): 134–35. http://dx.doi.org/10.1558/prth.v1i1.134.

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29

Aguiar, Odilio Alves. "A questão social em Hannah Arendt." Trans/Form/Ação 27, no. 2 (2004): 7–20. http://dx.doi.org/10.1590/s0101-31732004000200001.

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30

Bar On, Bat-Ami. "The Political Thought of Hannah Arendt." International Studies in Philosophy 29, no. 1 (1997): 136–37. http://dx.doi.org/10.5840/intstudphil199729117.

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31

Scott, Joanna Vecchiarelli. "Hannah Arendt’s Secular Augustinianism." Augustinian Studies 30, no. 2 (1999): 293–310. http://dx.doi.org/10.5840/augstudies199930213.

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32

Weigel, S. "Poetics as a Presupposition of Philosophy: Hannah Arendt's Denktagebuch." Telos 2009, no. 146 (March 1, 2009): 97–110. http://dx.doi.org/10.3817/0309146097.

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33

Ahn, Hyo Soung. "Hannah Arendt's Existential Philosophy : Human condition and political life." Liberal Arts Innovation Center 6 (November 30, 2020): 201–22. http://dx.doi.org/10.54698/kl.2020.6.201.

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34

Lomako, O. M. "Social Philosophy of Hannah Arendt: Political and Ethic Aspects." Philosophy. Psychology. Pedagogy 15, no. 3 (August 27, 2015): 21–25. http://dx.doi.org/10.18500/1819-7671-2015-15-3-21-25.

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35

Mouton, Nico. "Locke, Language and Early-Modern Philosophy. By Hannah Dawson." Historiographia Linguistica 35, no. 3 (August 4, 2008): 446–55. http://dx.doi.org/10.1075/hl.35.3.11mou.

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36

Winant, Terry. "The Feminist Standpoint: A Matter of Language." Hypatia 2, no. 1 (1987): 123–48. http://dx.doi.org/10.1111/j.1527-2001.1987.tb00856.x.

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This essay is my contribution to two projects currently gaining the attention of feminist theorists. The first is the project of interpreting the work of Hannah Arendt. The second, of providing a secure foundation for the claim that there can be a distinctively feminist position either in political philosophy or more generally in any field of philosophy. I explore in depth candidates for the feminist standpoint developed by Nancy Hartsock and Nancy Fraser. I connect the two projects, showing how feminists can learn from Hannah Arendt crucial lessons concerning speaking and thinking. It is thus

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37

Kaldybekova, Aidana, and Sіnan Ozbek. "POST-TRUTH AND HANNAH ARENDT'S POLITICAL VIEWS OF TRUTH AND LIES IN POLITICS." Qogam jane Dauir 72, no. 4 (December 15, 2021): 64–74. http://dx.doi.org/10.52536/2788-5860.2021-4.05.

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Post-truth is a new phenomenon that has emerged in recent years. It can also be said that this is a new moment in the relationship between truth and falsehood. In retrospect, we can say that history is immersed in a constant struggle between truth and falsehood. And the post-truth phenomenon is what it is today. The post-truth phenomenon is closely related to modern new technologies and politics. The post-truth phenomenon, based on media and social media, is considered the most effective tool of populism. The main goal of this study is to examine post-truth in the context of the political thou

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38

Backman, Jussi. "Modernity in Antiquity." Symposium 24, no. 2 (2020): 5–29. http://dx.doi.org/10.5840/symposium202024210.

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This article looks at the role of Hellenistic thought in the historical narratives of Martin Heidegger and Hannah Arendt. To a certain extent, both see—with G. W. F. Hegel, J. G. Droysen, and Eduard Zeller—Hellenistic and Roman philosophy as a “modernity in antiquity,” but with important differences. Heidegger is generally dismissive of Hellenistic thought and comes to see it as a decisive historical turning point at which a protomodern element of subjective willing and domination is injected into the classical heritage of Plato and Aristotle. Arendt, likewise, credits Stoic philosophy with th

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39

OLKOWSKI, DOROTHEA. "Politics: The Highest Form of Philosophy?" PhaenEx 7, no. 1 (May 26, 2012): 41. http://dx.doi.org/10.22329/p.v7i1.3366.

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According to Hannah Arendt, action is the only activity that goes on directly between men without the intermediary of things or matter. From this point of view, action is the basis of political life. But, although human actions are direct human interactions, each person must have a body and senses, a sensation of reality and a feeling of realness—and do we not share these characteristics with animals? Therefore, do we have the right to claim that human interaction and consciousness of an acting self are uniquely, humanly political? For example, what if we were to maintain that language is a se

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40

López López, Marina. "El mundo tecnificado de la Guerra Fría, la perspectiva teórica de Hannah Arendt." Pensamiento. Revista de Investigación e Información Filosófica 78, no. 297 (June 15, 2022): 143–60. http://dx.doi.org/10.14422/pen.v78.i297.y2022.008.

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En este artículo se expone el lugar de Hannah Arendt en el contexto de la Guerra Fría. La historia de las ideas reinantes durante las primeras décadas del siglo XX fue asumida por los estudiosos de la historia de la filosofía y, desde ahí, elaboraron sus explicaciones en torno a la crisis de occidente. Este es el caso de Hannah Arendt quien, además, adoptó la concepción idealista de la historia de la ciencia de los años 50, representada por Alexandre Koyré.

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41

Pahuus, Anne Marie. "Hannah Arendts politikforståelse og menneskesyn – Foreningen af eksistenstænkning og republikanisme." Slagmark - Tidsskrift for idéhistorie, no. 59 (March 9, 2018): 103–16. http://dx.doi.org/10.7146/sl.v0i59.104735.

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In this article, Arendt’s philosophy is put forward as both republicanism and existentialism. The common denominator is the concept of judgment as the way in which political individuals take into account the perspective of fellow acting and thinking human beings. In presenting Arendt’s philosophy of public speech and public judgment, this contribution argues that there is no tension between acting and thinking in Arendt’s philosophy. They are both ruled by a critical faculty by which we are aware of the communicability and universality of our reasons for intervening, imagining and judging othe

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42

Nye, Andrea. "Friendship Across Generations." Hypatia 11, no. 3 (1996): 154–60. http://dx.doi.org/10.1111/j.1527-2001.1996.tb01021.x.

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Feminist Interpretations of Hannah Arendt, edited by Bonnie Honig, a collection of critical feminist essays on Hannah Arendt, illustrates both the disorientation and the insights that can result when feminist philosophers come to terms with a canonical figure who is a woman.

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43

Bazzicalupo, Laura. "Hannah Arendt on Hobbes." Hobbes Studies 9, no. 1 (1996): 51–54. http://dx.doi.org/10.1163/187502596x00070.

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44

Sosnowska, Paulina. "Die Bedeutung der Bildung: Im Gespräch mit Martin Heidegger und Hannah Arendt. Ein Vortrag gehalten am 18.06.2018 an der Universität Augsburg." Argument: Biannual Philosophical Journal 9, no. 2 (June 29, 2020): 331–45. http://dx.doi.org/10.24917/20841043.9.2.10.

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The importance of education: In conversation with Martin Heidegger and Hannah Arendt. The text is a lecture delivered in German at Augsburg University in 2018. Its aim was to share with German colleagues from the Faculty of Philosophy and Social Sciences (including both Philosophy and Education) the research whose effect was the publication of Hannah Arendt and Martin Heidegger. Philosophy, modernity and education (American edition 2019). The thesis of this lecture (and the book) is that Arendt’s answer to Heidegger’s philosophy, intelligible only within the wide context of both thinkers’ stru

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45

Chaberty, Catherine, and Christine Noel Lemaitre. "Thinking about the Institutionalization of Care with Hannah Arendt: A Nonsense Filiation?" Philosophies 7, no. 3 (May 16, 2022): 51. http://dx.doi.org/10.3390/philosophies7030051.

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In recent decades, some feminists have turned to the writings of Hannah Arendt in order to propose a truly emancipatory ethic of care or to find the principles that could lead to the political institutionalization of care. Nevertheless, the feminist interpretations of Hannah Arendt are particularly contrasted. According to Sophie Bourgault, this recourse to Hannah Arendt is deeply problematic, mainly because of her strong distinction between the private and public spheres. This article discusses the relevance of using Arendt’s concepts to think about the institutionalization of care by Joan Tr

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46

Arendt, Hannah. "The Difficulties of Understanding." Journal of Continental Philosophy 1, no. 1 (2020): 37–62. http://dx.doi.org/10.5840/jcp202018.

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For the inaugural issue of the Journal of Continental Philosophy the editors have republished this decisive text in the arc of Hannah Arendt’s thought. In this text she orients us towards the totalitarian impulses inherent to modernity as such. Her text is presented in its various iterations, reprinted with permission from The Modern Challenge to Tradition: Fragmente eines Buches (Göttingen: Wallstein Verlag, 2018), volume VI of the Critical Edition of the Complete Works of Hannah Arendt.

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47

Dias, Lucas Barreto. "Hannah Arendt e a intencionalidade das aparências." Trans/Form/Ação 43, spe (2020): 301–16. http://dx.doi.org/10.1590/0101-3173.2020.v43esp.22.p301.

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Resumo Neste texto, investiga-se o conceito de intencionalidade presente no pensamento de Hannah Arendt. Termo proveniente da fenomenologia husserliana, a intencionalidade designa que a consciência sempre se movimenta em direção a um objeto, de modo que, para Husserl, se trata aqui de um atributo do ego transcendental. Arendt, em sua obra póstuma, faz um deslocamento do conceito: a intencionalidade passa a ser compreendida não apenas como algo vinculado a um sujeito, mas, sobretudo às aparências. Desse modo, assim como o sujeito coloca em questão o objeto visado pela consciência, também o fenô

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Schmitz, Heinz-Gerd. "Irina Spiegel, Die Urteilskraft bei Hannah Arendt." Philosophisches Jahrbuch 121, no. 1 (2014): 227–28. http://dx.doi.org/10.5771/0031-8183-2014-1-227.

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Torres, Ana Paula Repolês. "O sentido da política em Hannah Arendt." Trans/Form/Ação 30, no. 2 (2007): 235–46. http://dx.doi.org/10.1590/s0101-31732007000200015.

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Анотація:

Buscamos demonstrar que a ação política, na visão de Hannah Arendt, não é meio para atingir qualquer fim, sendo sinônimo de liberdade, o que faz com que a autora problematize a tradicional identificação da política com violência, a partir de uma crítica ao equacionamento, que remonta aos primórdios do pensamento filosófico sobre o tema, de liberdade e vontade, fazer o que se deseja, o que leva a pensadora em questão a trabalhar as duas dimensões da ação política, isto é, a dimensão agonística e a consensualista, significando esta última uma liberdade mutuamente garantida.

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Fry, Karin. "Hannah Arendt and the War in Iraq." Philosophical Topics 39, no. 2 (2011): 41–51. http://dx.doi.org/10.5840/philtopics20113923.

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