By Jon Nixon
For Hannah Arendt, friendship had political relevance and value. The essence of friendship, she believed, consisted in discourse, and it's only via discourse, she argued, that the realm is rendered humane. This booklet explores the various key rules in Hannah Arendt's paintings via a learn of 4 lifelong friendships -- with Heinrich Blücher, Martin Heidegger, Karl Jaspers and Mary McCarthy. The ebook attracts on correspondence from each side, illuminating our knowing of the social contexts in which Arendt's pondering built and used to be clarified. It bargains a cultural background of rules: laying off mild on middle principles in Arendt - of 'plurality' and 'promise', and on how these specific principles emerged via a selected set of relationships, at an important second within the heritage of the West. This e-book deals an unique and obtainable 'way in' to Arendt's paintings for college students and students of politics, philosophy, highbrow historical past and literature.
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Extra resources for Hannah Arendt and the Politics of Friendship
The architectonics of Arendt’s projected book collapsed as the old categories disintegrated and the people of Hungary reasserted themselves as a polity to be reckoned with. In Hungary the tanks won – for a time – but would not be the ﬁnal statement. Plurality had, albeit brieﬂy, reasserted itself – with power and against force – through the polity: not an amalgam of atomised individuals, nor an undiﬀerentiated mob, but a people with complex histories, diverse trajectories and a desire for freedom.
They were all wrong’ (489). According to this analysis, even Arendt – notwithstanding her insistence that ‘politics is based on the fact of human plurality’ (PP, 93) – failed to recognise the complex and multi-layered plurality of the national regions comprising Eastern Europe and the political potential implicit in that plurality. Hungary was a wake-up call not only for post-Stalinist USSR, but for those in the United States and Europe – including many liberal and leftist intellectuals – whose thinking was being shaped by the dichotomies and polarities of the increasingly dominant Cold War ideology.
So that [the] “revolutionary” spirit could survive the actual end of the revolution’ (OR, 117). The founding act of ‘constitution’ created a political space within which citizens could meet – as citizens – on equal terms. It was their freedom to do so – their ‘right of access to the public realm’ – that made possible such a thing as ‘public happiness’: ‘men knew they could not be altogether “happy” if their happiness was located and enjoyed only in private life’ (OR, 118). This notion of ‘public happiness’ lies at the heart of friendship as conceived and practised by Arendt.
Hannah Arendt and the Politics of Friendship by Jon Nixon