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Search - List of Books by Hannah Arendt
"Wherever the relevance of speech is at stake, matters become political by definition, for speech is what makes man a political being." -- Hannah Arendt
Hannah Arendt (October 14, 1906 — December 4, 1975) was an influential German Jewish political theorist. She has often been described as a philosopher, although she refused that label on the grounds that philosophy is concerned with "man in the singular." She described herself instead as a political theorist because her work centers on the fact that "men, not Man, live on the earth and inhabit the world". Arendt's work deals with the nature of power, and the subjects of politics, authority, and totalitarianism.
Quotes more less
"Action without a name, a who attached to it, is meaningless.""By its very nature the beautiful is isolated from everything else. From beauty no road leads to reality.""Culture relates to objects and is a phenomenon of the world; entertainment relates to people and is a phenomenon of life.""Death not merely ends life, it also bestows upon it a silent completeness, snatched from the hazardous flux to which all things human are subject.""Dedicate yourself to the good you deserve and desire for yourself. Give yourself peace of mind. You deserve to be happy. You deserve delight.""Economic growth may one day turn out to be a curse rather than a good, and under no conditions can it either lead into freedom or constitute a proof for its existence.""Few girls are as well shaped as a good horse.""For the things we have to learn before we can do them, we learn by doing them.""Forgiveness is the key to action and freedom.""In order to go on living one must try to escape the death involved in perfectionism.""It is in the very nature of things human that every act that has once made its appearance and has been recorded in the history of mankind stays with mankind as a potentiality long after its actuality has become a thing of the past.""It is my contention that civil disobediences are nothing but the latest form of voluntary association, and that they are thus quite in tune with the oldest traditions of the country.""Man cannot be free if he does not know that he is subject to necessity, because his freedom is always won in his never wholly successful attempts to liberate himself from necessity.""No cause is left but the most ancient of all, the one, in fact, that from the beginning of our history has determined the very existence of politics, the cause of freedom versus tyranny.""No punishment has ever possessed enough power of deterrence to prevent the commission of crimes. On the contrary, whatever the punishment, once a specific crime has appeared for the first time, its reappearance is more likely than its initial emergence could ever have been.""Nothing we use or hear or touch can be expressed in words that equal what is given by the senses.""Only crime and the criminal, it is true, confront us with the perplexity of radical evil; but only the hypocrite is really rotten to the core.""Only the mob and the elite can be attracted by the momentum of totalitarianism itself. The masses have to be won by propaganda.""Our tradition of political thought had its definite beginning in the teachings of Plato and Aristotle. I believe it came to a no less definite end in the theories of Karl Marx.""Poets are the only people to whom love is not only a crucial, but an indispensable experience, which entitles them to mistake it for a universal one.""Power and violence are opposites; where the one rules absolutely, the other is absent. Violence appears where power is in jeopardy, but left to its own course it ends in power's disappearance.""Promises are the uniquely human way of ordering the future, making it predictable and reliable to the extent that this is humanly possible.""Revolutionaries do not make revolutions. The revolutionaries are those who know when power is lying in the street and then they can pick it up.""Storytelling reveals meaning without committing the error of defining it.""The chief qualification of a mass leader has become unending infallibility; he can never admit an error.""The defiance of established authority, religious and secular, social and political, as a world-wide phenomenon may well one day be accounted the outstanding event of the last decade.""The earth is the very quintessence of the human condition.""The more dubious and uncertain an instrument violence has become in international relations, the more it has gained in reputation and appeal in domestic affairs, specifically in the matter of revolution.""The most radical revolutionary will become a conservative the day after the revolution.""The new always happens against the overwhelming odds of statistical laws and their probability, which for all practical, everyday purposes amounts to certainty; the new therefore always appears in the guise of a miracle.""The sad truth is that most evil is done by people who never make up their minds to be good or evil.""The Third World is not a reality but an ideology.""The trouble with lying and deceiving is that their efficiency depends entirely upon a clear notion of the truth that the liar and deceiver wishes to hide.""The ultimate end of human acts is eudaimonia, happiness in the sense of living well, which all men desire; all acts are but different means chosen to arrive at it.""There are no dangerous thoughts; thinking itself is dangerous.""These are the fifties, you know. The disgusting, posturing fifties.""This is the precept by which I have lived: Prepare for the worst; expect the best; and take what comes.""To be free in an age like ours, one must be in a position of authority. That in itself would be enough to make me ambitious.""Total loyalty is possible only when fidelity is emptied of all concrete content, from which changes of mind might naturally arise.""Under conditions of tyranny it is far easier to act than to think.""War has become a luxury that only small nations can afford.""We have almost succeeded in leveling all human activities to the common denominator of securing the necessities of life and providing for their abundance.""Where all are guilty, no one is; confessions of collective guilt are the best possible safeguard against the discovery of culprits, and the very magnitude of the crime the best excuse for doing nothing."
Biography more less
Hannah Arendt was born into a family of secular German Jews in the city of Linden (now part of Hannover), and grew up in Königsberg (the birthplace of Prussian philosopher Immanuel Kant, in 1946 renamed as Kaliningrad and annexed to the Soviet Union), and Berlin.
At the University of Marburg, she studied philosophy with Martin Heidegger, with whom, as related by her only German Jewish classmate Hans Jonas, she embarked on a long, stormy and romantic relationship for which she was later criticized because of Heidegger's support for the Nazi party while he was rector of Freiburg University.
In the wake of one of their breakups, Arendt moved to Heidelberg, where she wrote her dissertation on the concept of love in the thought of Saint Augustine, under the existentialist philosopher-psychologist Karl Jaspers, then married to a German Jewish woman. She married Günther Stern, later known as Günther Anders, in 1929 in Berlin (they divorced in 1937).
The dissertation was published the same year, but Arendt was prevented from habilitating, a prerequisite for teaching in German universities, because she was Jewish. She worked for some time researching anti-Semitism before being interrogated by the Gestapo, and thereupon fled Germany for Paris. There she met and befriended the literary critic and Marxist philosopher Walter Benjamin, her first husband's cousin. While in France, Arendt worked to support and aid Jewish refugees. She was imprisoned in Camp Gurs but was able to escape after a couple of weeks.
However, with the German military occupation of northern France during World War II, and the deportation of Jews to Nazi concentration camps, even by the Vichy collaborator regime in the unoccupied south, Arendt was forced to flee France. In 1940, she married the German poet and Marxist philosopher Heinrich Blücher, by then a former Communist Party member.
In 1941, Arendt escaped with her husband and her mother to the United States with the assistance of the American diplomat Hiram Bingham IV, who (illegally) issued life-saving visas to her and around 2500 other Jewish refugees, and an American, Varian Fry, who paid for her travels and helped in securing these visas. Arendt then became active in the German-Jewish community in New York. From 1941 to 1945, she wrote a column for the German-language Jewish newspaper, Aufbau. From 1944, she directed research for the Commission of European Jewish Cultural Reconstruction and traveled frequently to Germany in this capacity. Human, citizen, Jew - Haaretz - Israel News
After World War II she returned to Germany and worked for Youth Aliyah, an organization that had saved thousands of children from the Holocaust. She became a close friend of Karl Jaspers and his Jewish wife, developing a deep intellectual friendship with him and began corresponding with Mary McCarthy.
In 1950, she became a naturalized citizen of the United States. Dear Hannah - Haaretz - Israel News Arendt served as a visiting scholar at the University of California, Berkeley, Princeton University and Northwestern University. She also served as a professor on the Committee on Social Thought at the University of Chicago, as well as at The New School in New York City, and served as a fellow on the faculty at Yale University and Wesleyan University in the Center for Advanced Studies (1961—1962,1962—1963).
At Princeton, she became the first woman appointed to a full professorship, a decade prior to that university's first admission of female students (1969).
She died at age 69 in 1975, and was buried at Bard College in Annandale-on-Hudson, New York, where her husband taught for many years.
Arendt was instrumental in the creation of Structured Liberal Education (SLE) at Stanford University. She wrote a letter to the then president of Stanford University to convince the university to enact Mark Mancall's vision of a residentially-based humanities program.
At the University of Marburg, she studied philosophy with Martin Heidegger, with whom, as related by her only German Jewish classmate Hans Jonas, she embarked on a long, stormy and romantic relationship for which she was later criticized because of Heidegger's support for the Nazi party while he was rector of Freiburg University.
In the wake of one of their breakups, Arendt moved to Heidelberg, where she wrote her dissertation on the concept of love in the thought of Saint Augustine, under the existentialist philosopher-psychologist Karl Jaspers, then married to a German Jewish woman. She married Günther Stern, later known as Günther Anders, in 1929 in Berlin (they divorced in 1937).
The dissertation was published the same year, but Arendt was prevented from habilitating, a prerequisite for teaching in German universities, because she was Jewish. She worked for some time researching anti-Semitism before being interrogated by the Gestapo, and thereupon fled Germany for Paris. There she met and befriended the literary critic and Marxist philosopher Walter Benjamin, her first husband's cousin. While in France, Arendt worked to support and aid Jewish refugees. She was imprisoned in Camp Gurs but was able to escape after a couple of weeks.
However, with the German military occupation of northern France during World War II, and the deportation of Jews to Nazi concentration camps, even by the Vichy collaborator regime in the unoccupied south, Arendt was forced to flee France. In 1940, she married the German poet and Marxist philosopher Heinrich Blücher, by then a former Communist Party member.
In 1941, Arendt escaped with her husband and her mother to the United States with the assistance of the American diplomat Hiram Bingham IV, who (illegally) issued life-saving visas to her and around 2500 other Jewish refugees, and an American, Varian Fry, who paid for her travels and helped in securing these visas. Arendt then became active in the German-Jewish community in New York. From 1941 to 1945, she wrote a column for the German-language Jewish newspaper, Aufbau. From 1944, she directed research for the Commission of European Jewish Cultural Reconstruction and traveled frequently to Germany in this capacity. Human, citizen, Jew - Haaretz - Israel News
After World War II she returned to Germany and worked for Youth Aliyah, an organization that had saved thousands of children from the Holocaust. She became a close friend of Karl Jaspers and his Jewish wife, developing a deep intellectual friendship with him and began corresponding with Mary McCarthy.
In 1950, she became a naturalized citizen of the United States. Dear Hannah - Haaretz - Israel News Arendt served as a visiting scholar at the University of California, Berkeley, Princeton University and Northwestern University. She also served as a professor on the Committee on Social Thought at the University of Chicago, as well as at The New School in New York City, and served as a fellow on the faculty at Yale University and Wesleyan University in the Center for Advanced Studies (1961—1962,1962—1963).
At Princeton, she became the first woman appointed to a full professorship, a decade prior to that university's first admission of female students (1969).
She died at age 69 in 1975, and was buried at Bard College in Annandale-on-Hudson, New York, where her husband taught for many years.
Arendt was instrumental in the creation of Structured Liberal Education (SLE) at Stanford University. She wrote a letter to the then president of Stanford University to convince the university to enact Mark Mancall's vision of a residentially-based humanities program.
Works more less
Arendt theorizes freedom as public, performative and associative, drawing on examples from the Greek "polis", American townships, the Paris Commune, the civil rights movements of the 1960s, and the Hungarian uprising of 1956 to illustrate this conception of freedom. Another key concept in her work is "natality", the capacity to bring something new into the world, such as the founding of a government that endures. Natality signs the contingent, indeterminate and so political future that we don't know anything about.
Arendt's first major book was The Origins of Totalitarianism (1951), which traced the roots of Stalinist Communism and Nazism in both anti-Semitism and imperialism. The book was controversial because it suggested, arguably, that an essential identity existed between the two phenomena. She further contends that Jewry was not the operative factor in the Holocaust, but merely a convenient proxy. Totalitarianism in Germany, in the end, was about megalomania and consistency, not eradicating Jews.
Arguably her most influential work, The Human Condition (1958) distinguishes between labour, work, and action, and explores the implications of these distinctions. These categories, which attempt to bridge the gap between ontological and sociological structures, are rigidly delineated. Her theory of political action, corresponding to the existence of a public realm, is extensively developed in this work. While Arendt concerns labour and work in the realm of "the social", she favors the human condition of action as "the political" that is both existential and aesthetic.
Another of Arendt's important books is the collection of essays Men in Dark Times. These intellectual biographies provide insight into the lives of some of the creative and moral figures of the 20th century, among them Walter Benjamin, Karl Jaspers, Rosa Luxemburg, Hermann Broch, Pope John XXIII, and Isak Dinesen.
In her reporting of the Eichmann trial for The New Yorker, which evolved into A Report on the Banality of Evil (1963), she coined the phrase "the banality of evil" to describe Eichmann. She raised the question of whether evil is radical or simply a function of thoughtlessness...the tendency of ordinary people to obey orders and conform to mass opinion without critically thinking about the results of their action or inaction.
Arendt was extremely critical of the way that Israel conducted the trial. She was also critical of the way that many Jewish leaders (notably M. C. Rumkowski) acted during the Holocaust, which caused an enormous controversy and resulted in a great deal of animosity directed toward Arendt within the Jewish community. Her friend Gershom Scholem, a major scholar of Jewish Mysticism, broke off relations with her. Arendt was criticized by many Jewish public figures, who charged her with coldness and lack of sympathy for the victims of the Shoah. Due to this lingering criticism, her book has only recently been translated into Hebrew. Arendt ended the book by endorsing the execution of Eichmann, writing:
Arendt published another book in the same year that was controversial in its own right: On Revolution, a study of the two most famous revolutions of the 18th century. Arendt went against the grain of Marxist and leftist thought by contending that the American Revolution was a successful revolution, whereas the French Revolution was not. When the masses of France gained the sympathy of revolutionaries, the French Revolution turned away from the legal stability of constitutional government and toward the lawless satisfaction of the constantly regenerating economic needs of these masses. Some saw in this argument a post-Holocaust anti-French sentiment. Nevertheless, it was inveterate in the history of political philosophy, echoing that of Edmund Burke.
Arendt also argued that the revolutionary spirit endemic to the founding had not been preserved in America because the majority of people had no role to play in politics other than voting. She admired Thomas Jefferson's idea of dividing counties into townships, similar to the soviets that appeared during the Russian Revolution. Arendt's interest in such a "council system", which she saw as the only alternative to the state, continued all her life.
Her posthumous book, The Life of the Mind (1978, edited by Mary McCarthy), was incomplete at her death. Stemming from her Gifford Lectures at the University of Aberdeen in Scotland, this book focuses on the mental faculties of thinking and willing (in a sense moving beyond her previous work concerning the vita activa). In her discussion of thinking, she focuses mainly on Socrates and his notion of thinking as a solitary dialogue between me and myself. This appropriation of Socrates leads her to introduce novel concepts of conscience (which gives no positive prescriptions, but instead tells me what I cannot do if I would remain friends with myself when I re-enter the two-in-one of thought where I must render an account of my actions to myself) and morality (an entirely negative enterprise concerned with non-participation in certain actions for the sake of remaining friends with one's self). In her volume on Willing, Arendt, relying heavily on Augustine's notion of the will, discusses the will as an absolutely free mental faculty that makes new beginnings possible.
In the third volume, Arendt was planning to engage the faculty of judgment by appropriating Kant's Critique of Judgment ; however, she did not live to write it. Nevertheless, although we will never fully understand her notion of judging, Arendt did leave us with manuscripts ("Thinking and Moral Considerations", "Some Questions on Moral Philosophy,") and lectures (Lectures on Kant's Political Philosophy ) concerning her thoughts on this mental faculty. The first two articles were edited and published by Jerome Kohn, who was an assistant of Arendt and is a director of Hannah Arendt Center at The New School, and the last was edited and published by Ronald Beiner, who is a professor of political science at the University of Toronto.
Her personal library was deposited at Bard College at the Stevenson Library in 1976, and includes approximately 4,000 books, ephemera, and pamphlets from Arendt's last apartment. The college has begun digitally archiving some of the collection, which is available at The Hannah Arendt Collection
Arendt's first major book was The Origins of Totalitarianism (1951), which traced the roots of Stalinist Communism and Nazism in both anti-Semitism and imperialism. The book was controversial because it suggested, arguably, that an essential identity existed between the two phenomena. She further contends that Jewry was not the operative factor in the Holocaust, but merely a convenient proxy. Totalitarianism in Germany, in the end, was about megalomania and consistency, not eradicating Jews.
Arguably her most influential work, The Human Condition (1958) distinguishes between labour, work, and action, and explores the implications of these distinctions. These categories, which attempt to bridge the gap between ontological and sociological structures, are rigidly delineated. Her theory of political action, corresponding to the existence of a public realm, is extensively developed in this work. While Arendt concerns labour and work in the realm of "the social", she favors the human condition of action as "the political" that is both existential and aesthetic.
Another of Arendt's important books is the collection of essays Men in Dark Times. These intellectual biographies provide insight into the lives of some of the creative and moral figures of the 20th century, among them Walter Benjamin, Karl Jaspers, Rosa Luxemburg, Hermann Broch, Pope John XXIII, and Isak Dinesen.
In her reporting of the Eichmann trial for The New Yorker, which evolved into A Report on the Banality of Evil (1963), she coined the phrase "the banality of evil" to describe Eichmann. She raised the question of whether evil is radical or simply a function of thoughtlessness...the tendency of ordinary people to obey orders and conform to mass opinion without critically thinking about the results of their action or inaction.
Arendt was extremely critical of the way that Israel conducted the trial. She was also critical of the way that many Jewish leaders (notably M. C. Rumkowski) acted during the Holocaust, which caused an enormous controversy and resulted in a great deal of animosity directed toward Arendt within the Jewish community. Her friend Gershom Scholem, a major scholar of Jewish Mysticism, broke off relations with her. Arendt was criticized by many Jewish public figures, who charged her with coldness and lack of sympathy for the victims of the Shoah. Due to this lingering criticism, her book has only recently been translated into Hebrew. Arendt ended the book by endorsing the execution of Eichmann, writing:
Just as you [Eichmann] supported and carried out a policy of not wanting to share the earth with the Jewish people and the people of a number of other nations ... as though you and your superiors had any right to determine who should and who should not inhabit the world ... we find that no one, that is, no member of the human race, can be expected to want to share the earth with you. This is the reason, and the only reason, you must hang.
Arendt published another book in the same year that was controversial in its own right: On Revolution, a study of the two most famous revolutions of the 18th century. Arendt went against the grain of Marxist and leftist thought by contending that the American Revolution was a successful revolution, whereas the French Revolution was not. When the masses of France gained the sympathy of revolutionaries, the French Revolution turned away from the legal stability of constitutional government and toward the lawless satisfaction of the constantly regenerating economic needs of these masses. Some saw in this argument a post-Holocaust anti-French sentiment. Nevertheless, it was inveterate in the history of political philosophy, echoing that of Edmund Burke.
Arendt also argued that the revolutionary spirit endemic to the founding had not been preserved in America because the majority of people had no role to play in politics other than voting. She admired Thomas Jefferson's idea of dividing counties into townships, similar to the soviets that appeared during the Russian Revolution. Arendt's interest in such a "council system", which she saw as the only alternative to the state, continued all her life.
Her posthumous book, The Life of the Mind (1978, edited by Mary McCarthy), was incomplete at her death. Stemming from her Gifford Lectures at the University of Aberdeen in Scotland, this book focuses on the mental faculties of thinking and willing (in a sense moving beyond her previous work concerning the vita activa). In her discussion of thinking, she focuses mainly on Socrates and his notion of thinking as a solitary dialogue between me and myself. This appropriation of Socrates leads her to introduce novel concepts of conscience (which gives no positive prescriptions, but instead tells me what I cannot do if I would remain friends with myself when I re-enter the two-in-one of thought where I must render an account of my actions to myself) and morality (an entirely negative enterprise concerned with non-participation in certain actions for the sake of remaining friends with one's self). In her volume on Willing, Arendt, relying heavily on Augustine's notion of the will, discusses the will as an absolutely free mental faculty that makes new beginnings possible.
In the third volume, Arendt was planning to engage the faculty of judgment by appropriating Kant's Critique of Judgment ; however, she did not live to write it. Nevertheless, although we will never fully understand her notion of judging, Arendt did leave us with manuscripts ("Thinking and Moral Considerations", "Some Questions on Moral Philosophy,") and lectures (Lectures on Kant's Political Philosophy ) concerning her thoughts on this mental faculty. The first two articles were edited and published by Jerome Kohn, who was an assistant of Arendt and is a director of Hannah Arendt Center at The New School, and the last was edited and published by Ronald Beiner, who is a professor of political science at the University of Toronto.
Her personal library was deposited at Bard College at the Stevenson Library in 1976, and includes approximately 4,000 books, ephemera, and pamphlets from Arendt's last apartment. The college has begun digitally archiving some of the collection, which is available at The Hannah Arendt Collection
Legacy more less
The feminist literary series Re-reading the Canon lists Arendt as one of the fourteen 'canonical philosophers' in human history.
At the 100th anniversery of Arendt's birth, professor Simona Forti of the Università del Piemonte Orientale wrote:
At the 100th anniversery of Arendt's birth, professor Simona Forti of the Università del Piemonte Orientale wrote:
Today Arendt's legacy must confront a notoriety that, in its excessiveness, runs the risk of banalizing her. In the last decade, in particular, the media circus that has drawn in, for better or for worse, even philosophy, has been flooded with images of Hannah Arendt.
Commemoration more less
- The asteroid 100027 Hannaharendt is named in her honour.
- The German railway authority operates a Hannah Arendt Express between Karlsruhe and Hannover.
- The German post office has issued a Hannah Arendt commemorative stamp.
- Hannah-Arendt-Straße in the Mitte district of Berlin is named in her honor.
- Member, American Academy of Arts and Letters (1964)
Selected Works more less
- Der Liebesbegriff bei Augustin. Versuch einer philosophischen Interpretation (1929)
- The Origins of Totalitarianism (1951). Rev. ed.; New York: Schocken, 2004. (Includes all the prefaces and additions from the 1958, 1968, and 1972 editions.)
- The Human Condition (Chicago: University of Chicago Press, 1958).
- Rahel Varnhagen: the life of a Jewess. Translated by Richard and Clara Winston (1958). Complete ed.; Ed. Liliane Weissberg (Baltimore: Johns Hopkins University Press, 1997), also in March 2000. 400 pages . ISBN 978-0801863356
- Die ungarische Revolution und der totalitäre Imperialismus (1958)
- Between Past and Future: Six exercises in political thought (New York: Viking, 1961). (Two more essays were added in 1968.)
- On Revolution (New York: Viking, 1963).
- Eichmann in Jerusalem: A Report on the Banality of Evil (1963). (Rev. ed. New York: Viking, 1968).
- Men in Dark Times (New York: Harcourt, Brace and World, 1968).
- On Violence. Harvest Books (New York: Harcourt, Brace and World, 1970) (Also included in Crises of the Republic.)
- Crises of the Republic: Lying in Politics; Civil Disobedience; On Violence; Thoughts on Politics and Revolution (New York: Harcourt, Brace, Jovanovich, 1972). "Civil Disobedience" originally appeared, in somewhat different form, in The New Yorker. Versions of the other essays originally appeared in The New York Review of Books.
- The Jew as Pariah: Jewish Identity and Politics in the Modern Age, edited with an introduction by Ron H. Feldman (1978)
- Life of the Mind Ed. Mary McCarthy, 2 vols. (New York: Harcourt Brace Jovanovich, 1978).
- Hannah Arendt/Karl Jaspers Correspondence, 1926—1969 Edited by Lotte Kohler and Hans Saner, translated by Robert Kimber and Rita Kimber (New York: Harcourt Brace Jovanovich, 1992).
- Essays in Understanding, 1930-1954: Formation, Exile, and Totalitarianism, Ed. Jerome Kohn (New York: Harcourt, Brace, 1994), Paperback ed. (New York: Schocken, 2005).
- Love and Saint Augustine Edited with an Interpretive Essay by Joanna Vecchiarelli Scott and Judith Chelius Scott (Chicago: The University of Chicago Press, 1996/1998).
- Lectures on Kant's Political Philosophy. Edited and with an Interpretive Essay by Ronald Beiner (The University of Chicago Press, 1992).
- Within Four Walls: The Correspondence between Hannah Arendt and Heinrich Blücher, 1936-1968. Edited by Lotte Kohler, translated by Peter Constantine (New York: Harcourt, 1996).
- Responsibility and Judgment. Edited with an introduction by Jerome Kohn (New York: Schocken, 2003).
- Hannah Arendt and Martin Heidegger. Letters, 1925—1975, Ed. Ursula Ludz, translated Andrew Shields (New York: Harcourt, 2004).
- The Promise of Politics. Edited with an Introduction by Jerome Kohn (New York: Schocken, 2005).
- Arendt und Benjamin: Texte, Briefe, Dokumente. Edited by Detlev Schöttker and Erdmut Wizisla. (2006)
- The Jewish Writings. Edited by Jerome Kohn and Ron H. Feldman. Schocken Books. (2007)
Further Reading more less
- Elisabeth Young-Bruehl (1982), Hannah Arendt: For Love of the World, Yale University Press, ISBN 0-300-02660-9. (Paperback reprint edition, September 10, 1983, ISBN 0-300-03099-1; Second edition October 11, 2004 ISBN 0-300-10588-6.). 620 pages
- Villa, Dana ed. (2000), The Cambridge Companion to Hannah Arendt, Cambridge University Press, ISBN 9780521645713 (hb).
- Villa, Dana (1995), Arendt and Heidegger: the Fate of the Political, Princeton University Press, ISBN 0-691-04400-7.
- Villa, Dana (1999), Politics, Philosophy, Terror: Essays on the Thought of Hannah Arendt, Princeton University Press, ISBN 0-691-00935-X.
- Villa, Dana (2008), Public Freedom, Princeton University Press, ISBN 978-0-691-13594-6.
- Harms, Klaus: Hannah Arendt und Hans Jonas. Grundlagen einer philosophischen Theologie der Weltverantwortung. Berlin: WiKu-Verlag (2003). ISBN 3-936749-84-1. (de)
- Elzbieta Ettinger: Hannah Arendt/Martin Heidegger, Yale University Press (1997). ISBN 0-300-07254-6.
- Young-Bruehl, Elisabeth. Why Arendt Matters. New Haven, CT; London: Yale University Press, 2006 (hardcover, ISBN 0-300-12044-3).
- Dietz, Mary G. Turning Operations: Feminism, Arendt, and Politics, Routledge (2002). ISBN 0-415-93244-0.
- Julia Kristeva. Hannah Arendt. Trans. Ross Guberman. Columbia University Press. 2001. ISBN 9780231121026
- Shlomo Avineri, "Where Hannah Arendt Went Wrong", Haaretz, 10 March 2010.
- Seyla Benhabib. The Reluctant Modernism of Hannah Arendt. Rowan and Littlefield Publishers. 2003. ISBN 9780742521513
- Jennifer Nedelsky and Ronald Beiner, ed. Judgment, Imagination, and Politics: Themes from Kant and Arendt. Rowan and Littlefield Publishers. 2001. ISBN 9780847699711
- Birmingham, Peg. Hannah Arendt and Human Rights: The Predicament of Common Responsibility. Indian University Press (2006) ISBN 9780253218650
- Maurizio Passerin d'Entrèves. The Political Philosophy of Hannah Arendt. New York: Routledge, 1994. ISBN 9780415087902
- David Keen. 2007. Learning About the Iraq War from Hannah Arendt . Counterpunch. September 24.
- Roger Berkowitz, Thomas Keenan, Jeffrey Katz, ed.Thinking in Dark Times: Hannah Arendt on Ethics and Politics Fordham University Press, 2009, ISBN 9780823230761
- Zamora, J.A. y Arribas, S. (Coord). “Hannah Arendt. Pensar en tiempos sombríos.”. Arbor, Vol 186, No 742 (2010). Consejo Superior de Investigaciones Científicas. doi: 10.3989/arbor.2010.i742 [In Spanish].
Notes more less
Writings
- Works in English and French, on the Internet Archive
- The Hannah Arendt Papers collection at the Library of Congress contains her personal archive, with scanned portions available on the internet.
- Hannah Arendt Collection - Stevenson Library, Bard College
- Author page at the New York Review of Books: Freely available letters and subscription-based essays
- Reflections on Violence
- A few writings by Arendt, on FindArticles
- The Bluecher Archive at Bard College, a digital audio archive of the work of Arendt's husband, the philosopher, Heinrich Bluecher
Overviews
- Hannah Arendt (1906-1975) at the Internet Encyclopedia of Philosophy
- Hannah Arendt at the Philosophical Library of European Graduate School
- Hannah Arendt: Biography at FemBio
- Hannah Arendt, in Paula Hyman and Deborah Dash Moore (eds.), Jewish Women in America. New York: Routledge, 1997.
Works on Arendt
- Empire and Genocide: The Work of Hannah Arendt, audio recording of joint seminar hosted by Holocaust Research Centre and The Postcolonial Research Group at Royal Holloway, University of London
- Collection of basic links at EpistemeLinks
- Numerous articles on Arendt
- Volume 69, Number 2 (Summer 2002) of Social Research: "Hannah Arendt: The Origins of Totalitarianism Fifty Years Later" Guest Editor: Jerome Kohn
- Volume 74, Number 3 (Fall 2007) of Social Research: "Hannah Arendt's Centenary: Political and Philosophic Perspectives, Part I". Guest Editor: Jerome Kohn
- Volume 74, Number 4 (Winter 2007) of Social Research: "Hannah Arendt's Centenary: Political and Philosophic Perspectives, Part II". Guest Editor: Jerome Kohn
- The Role of Experience in Hannah Arendt's Political Thought: Three Essays by Jerome Kohn (Director, Hannah Arendt Center, The New School)
- "Thinking Out Loud", in Lingua Franca, fall 1999. (review, Politics, Philosophy, Terror: Essays on the Thought of Hannah Arendt)
- "Hannah Arendt, Gershom Sholem, and the Founding of Israel", Munteanu, Raluca. Paper presented at the annual meeting of the American Political Science Association, 2003-08-27
- "Arendt's Judgment" by Mark Greif in Dissent magazine, spring 2004. (review, Responsibility and Judgment by Hannah Arendt and Letters 1925-1975: Hannah Arendt and Martin Heidegger, edited by Ursula Ludz)
- The philosophical Madonna, Daniel Cohn-Bendit recalls his relationship with the philosopher and reflects on her and on his generation, 2005-12-14
- Thinking with Body and Soul: Interview with the historian Joachim Fest about Hannah Arendt, by Volker Maria Neumann, February 2006.
- Hannah Arendt, 100 Years Later, Benjamin Balint, The Forward, 2006-10-06
- Hannah Arendt and the Study of Evil, NPR audio interview with Elisabeth Young-Bruehl, 2006-10-14
- ‘I merely belong to them’, by Judith Butler, London Review of Books, 2007-05-10 (review, The Jewish Writings)
- Hannah Arendt and the modern Jewish experience, Steven E. Aschheim, The Times Literary Supplement, 2007-09-26 (review, The Jewish Writings)
- Hannah Arendt and Nonviolence, by Dan Jakopovich, Peace Studies Journal, Fall 2009
- Hannah Arendt: Practice, Thought and Judgement
Organizations
- Hannah Arendt Institute for the Research on Totalitarianism at the Technical University of Dresden
- Hannah Arendt Organization, clearinghouse for information on and about Hannah Arendt
- The Arendt Center for Ethical and Political Thinking at Bard College
Other
- International Hannah Arendt Newsletter
- Hannah Arendt Thinking Space. Art Exhibtion Berlin 2006
- Dossier: Hannah Arendt (German Education Server)
- Warning against Menachem Begin, Letters to the Editor, New York Times December 4, 1948.
- exhibition in the Jewish museum of Frankfurt, 2005.
Other languages
- Article on Hannah Arendt
- Hannah Arendt, Heidegger and Nazism: video
- Profile, collection of articles, and quotations on Hannah Arendt
- On Revolution. H. Arendt Portal
- Zamora, J.A. y Arribas, S. (Coord). “Hannah Arendt. Pensar en tiempos sombríos.”. Arbor, Vol 186, No 742 (2010). Consejo Superior de Investigaciones Científicas. doi: 10.3989/arbor.2010.i742.
- Heidegger the Fox - Hannah Arendt
This author page uses material from the Wikipedia article "Hannah Arendt", which is released under the Creative Commons Attribution-Share-Alike License 3.0
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