Un Espejo de Agua Clara: Rahel Varnhagen como Reflejo y Proyección de Hannah Arendt (I) (original) (raw)
Related papers
2018
Quase oito anos se passaram desde que realizei a prova final sobre Filosofia Política, cujo tema era Hannah Arendt, nos semestres iniciais da graduação. Quem ministrava a disciplina era o Prof. José Pinheiro Pertille, hoje meu orientador, a quem eu agradeço profundamente pelos anos de ensinamentos, orientações, e conversas. Este trabalho é fruto da relação que criamos. Agradeço também aos membros da banca, que, além de avaliadores, são pessoas que estimo por motivos especiais: ao Prof. Denis Rosenfield, por ter me aceito como aluno ouvinte antes mesmo de meu ingresso na filosofia, por me instigar o interesse em filosofia política, e pelas lições que nos ofereceu em anos de seminário; ao Prof. Felipe Gonçalves, cuja participação na banca de prédefesa foi fundamental para a forma final deste trabalho; ao Prof. Nuno Castanheira, pela relação fraterna e generosa, pelas conversas em cafés, e pelos debates acadêmicos; ao Prof. Wolfgang Heuer, pela ajuda e pelo acolhimento durante meu estágio em Berlim, cujo êxito seria inconcebível sem a sua participação. Agradeço, ainda, ao Prof. Christian Volk, pela co-orientação em Berlim e pelas produtivas sessões de trabalho, que ajudaram a definir, e a redefinir, pontos centrais deste texto; à Edna Brocke, que, com sua receptividade, permitiu-me aproximar um pouco mais das memórias e das experiências de Hannah Arendt; ao Fred Dewey, cujo grupo de leitura em Berlim, além de me dar bons amigos, deu-me um olhar renovado para o texto de Arendt. Agradeço também à CAPES-Coordenação de Aperfeiçoamento de Pessoal de Nível Superior, pelo auxílio com bolsas de estudo no Brasil e na Alemanha durante o PDSE. Aos colegas e amigos que, em mesas de estudo, de café ou de bar, contribuíram com ideias e, principalmente, com experiências que, se não ajudaram a aprimorar este texto, pelo menos deixaram minha vida mais interessante, meus agradecimentos: Willian
Between Public and Private: Navigating the Jewishness of Hannah Arendt
Scholars have largely understood Hannah Arendt’s Jewishness through her own category of the “conscious pariah.” While this paradigm has been useful, it does not fully contend with apparent tensions in many of Arendt’s statements on Jewishness, nor does it adequately highlight how her engagement with Jewishness was responsive to changing historical conditions. In response to these concerns, this paper instead draws on her categories of the public and private realms in The Human Condition to offer an alternate lens for understanding Arendt’s conscious engagement with her own Jewishness.
Hannah Arendt: Jew and Cosmopolitan
There is a new cosmopolitanism in the air. The old concept has not simply been rediscovered but reinvented for the global age. Many writers now maintain that cosmopolitanism is no longer a dream, but rather the substance of social reality-and that it is increasingly the nation-state and our particular identities that are figments of our imagination, clung to by our memories. But this goes too far. If cultural and ethnic nations were really just illusions, then the identities based on them would be nothing more than mistakes and delusions. And if that is what we think, we have not produced a new concept at all. We have simply reproduced an even more virulent universalism. The various social modalities of dealing with difference-universalism, relativism, ethnicity, nationalism,
Richard J. Bernstein: Hannah Arendt's Alleged Evasion of the Question of Jewis Identity
Continental Philosophy Review, 1999
These three books are among the best of a spate of recent publications examining Simone de Beauvoir as a philosopher. Two of the three, Vintges' and Lundgren-Gothlin's, originally appeared in languages other than English (Dutch and Swedish, respectively) and hence are not quite so recent in origin as the dates listed above make them appear to be. (It should, however, be noted that Lundgren-Gothlin has updated the English version of her book, so that she, for instance, unlike Vintges, mentions (4) the controversial 1993 book by Kate and Edward Fullbrook, Simone de Beauvoir and Jean-Paul Sartre: The Remaking of a Twentieth-Century Legend, which has so strongly challenged the previously-accepted orthodoxy concerning the direction of the lines of influence between the two thinkers.) All three works, as I can attest, are already serving as reference-points at Beauvoir conferences. My task here will be, first to offer brief and somewhat impressionistic overviews of each in turn, and then to consider three somewhat arbitrarily selected topics about which all of them have much that is significant to say: women, ethics, and Sartre. The least philosophically sophisticated of the three, Vintges' work, nevertheless strongly emphasizes the importance of situating Beauvoir within the phenomenological tradition. Probably its single most important theme is that Beauvoir's mission was to prescribe, somewhat in the tradition of Marcus Aurelius (90), an "art of living" based on "souci de soi" (Foucault's phrase).
The Gender‐Neutral Feminism of Hannah Arendt
Hypatia, 2012
Though many have recently attempted either to locate Arendt within feminism or feminism within the great body of Arendt's work, these efforts have proven only modestly successful. Even a cursory examination of Arendt's work should suggest that these efforts would prove frustrating. None of her voluminous writings deal specifically with gender, though some of her work certainly deals with notable women. Her interest is not in gender as such, but in woman as assimilated Jew or woman as social and political revolutionary. In this paper, I argue that Arendt recognized that what frequently passes for a gender question is not essentially a matter of gender at all, but rather an idiosyncratic form of loneliness that typically affects, though is by no means limited to, women. In her work one finds the conceptual tools necessary to understand the “woman problem” rather than an explicit argument or a solution to it.
This paper aims to argue the ongoing discussion by feminist theory about Hannah Arendt thoughts, writing especially her concept of distinction between public and private sphere.
Commentary on 4 papers on Hannah Arendt
Contribution to a symposium hosted by University of Toronto's Anne Tanenbaum Centre for Jewish Studies marking the 50th anniversary of a Hannah Arendt conference held in November of 1972 at York University, Toronto. The proceedings of the 1972 conference (including wide-ranging exchanges with Hannah Arendt herself) were published in HANNAH ARENDT: THE RECOVERY OF THE PUBLIC WORLD, ed. Melvyn A. Hill.