29 Matching Annotations
  1. May 2024
    1. H. Arendt avait tôt dénoncé ce risque de confusion entre autorité et autoritarisme [1][1]Arendt H. La crise de la culture. Paris : Gallimard, 1989, 380…
    1. C'est justement pour préserver ce qui est neuf et révolutionnaire dans chaque enfant que l'éducation doit être conservatrice, c'est-à-dire assurer "la continuité du monde". Hannah Arendt Philosophe (1906 - 1975)
    1. vous voyez pour moi le travail et 00:02:51 la consommation ne sont que les deux faces d'un même phénomène c'est-à-dire ce cy où osile la vie oscile toute vie c'est pourquoi c'est si 00:03:07 important et me semble-t-il si malsin parce qu'il s'agit d'une manifestation de l'absence de monde le monde paraît ne plus avoir d'importance le monde compris comme lieu 00:03:22 d'émergence du politique je l'entends maintenant dans un sens plus large comme l'espace dans lequel les choses deviennent publ comme l'espace dans lequel on vit et dans lequel on doit paraître présentable 00:03:35 dans lequel l'art apparaît bien sûr mais dans le travail et la consommation l'homme est totalement replié sur lui-même
    2. je vous propose justement d'entendre la voix d'An à reent où elle évoque la question du travail la question du travail comme vous allez l'entendre en lien avec la 00:02:35 consommation parce que pour elle le travail était en quelque sorte l'envers le corollaire de la société de consommation c'était en 1964 vous voyez pour moi le travail et 00:02:51 la consommation ne sont que les deux faces d'un même phénomène
    3. Résumé de la vidéo [00:00:00][^1^][1] - [00:11:40][^2^][2]:

      Cette vidéo explore les idées de la philosophe Hannah Arendt sur la société moderne, en se concentrant sur le travail, la consommation et la politique. Elle discute de la transformation du travail en une activité liée à la vie biologique et de son rôle dans la société de consommation. Arendt critique la prédominance du travail dans l'expression de la société moderne et souligne l'importance de l'œuvre et de l'action pour trouver un sens à notre existence.

      Points forts: + [00:00:00][^3^][3] Introduction à Hannah Arendt * Présentation de la philosophe et de son parcours * Discussion sur l'antisémitisme et la démocratie * Évocation de son livre "La nouvelle causalité diabolique" + [00:01:01][^4^][4] Le travail selon Arendt * Définition du travail comme activité liée à la vie biologique * Le travail comme partie de la vita activa, opposée à la vita contemplativa * Critique de la place prédominante du travail dans la société moderne + [00:03:45][^5^][5] La consommation et le travail * Le travail et la consommation comme deux faces d'un même phénomène * La consommation comme manifestation de l'absence de monde * Importance de l'espace public et de l'apparition de l'art + [00:05:01][^6^][6] L'œuvre et l'action * Distinction entre le travail, l'œuvre et l'action * L'œuvre comme prolongement de l'homme et l'action comme liberté * La nécessité de penser le travail en complément de l'œuvre et de l'action + [00:07:00][^7^][7] Critique de la modernité * La critique d'Arendt de la réduction de l'homme au travail * La relation entre le travail et la crise économique * La pensée d'Arendt sur la politique et la consommation dans la société moderne + [00:09:01][^8^][8] La phénoménologie et la relation au monde * Arendt et la phénoménologie : l'homme en relation avec le monde * Le travail comme moyen de donner un sens à notre existence * La finitude humaine et la création d'objets et de communautés politiques

  2. Nov 2023
    1. https://blogs.bard.edu/arendtcollection/ Hannah Arendt Personal Library

    2. The collection represents approximately 4,000 volumes, ephemera and pamphlets that made up the library in Hannah Arendt’s last apartment in New York City. Of particular significance are the 900+ volumes containing marginal notes or lining, endnotes or ephemera, as well as many volumes inscribed to her by Martin Heidegger, Gershom Scholem, W.H. Auden and Randall Jarrell, among others.
    3. Thanks to a grant from the Andrew W. Mellon Foundation (2008), the collection is cataloged and stabilized. We are now working to digitize all volumes containing marginalia, a project that is freely shared with the international scholarly community in order to expand the rich contemporary dialogue on Arendt’s significant contribution to public discourse.
    1. Arendt, Hannah. “Hannah Arendt Papers, 1898-2006.” Mixed material. Library of Congress. Manuscript Division, Washington, D.C., 2006. http://hdl.loc.gov/loc.mss/eadmss.ms001004.

    1. Hannah Arendt Papers - Digital Collections - Library of Congress

      Hannah Arendt apparently kept a zettelkasten. The Library of Congress has a digitized version of it in their archives from her nachlass.

      ᔥMikjail in comment on The Two Definitions of Zettelkasten

    2. Arendt’s two-volume work The Life of the Mind, published posthumously in 1978.
    3. the Arendt Papers include letters to and from Hanan J. Ayalti (pen name of Hanan Klenbort), Walter Benjamin, Rosalie Littell Colie, Robert and Elke Gilbert, J. Glenn Gray, Waldemar Gurian, Rolf Hochhuth, Hans Jonas, Lotte Kohler, Judah Leon Magnes, Mary McCarthy, Ruth H. Rosenau, Gershom Gerhard Scholem, Paul Tillich, Eric Voegelin, Ernst Vollrath, Anne Weil, Helen and Kurt Wolff, and many others.
    4. Arendt often typed replies on the reverse side of the original letters that she received.
    5. The collection was digitized in 1998-2000 through the generous support of the Andrew W. Mellon Foundation. Initially, some digital content was limited to onsite access through dedicated work stations available only at the Library of Congress, The New School in New York City, and the Hannah Arendt Center at the University of Oldenburg, Germany. This updated digital presentation of the Hannah Arendt Papers at the Library of Congress is now available publicly online in its entirety.
    6. Arendt studied with Karl Jaspers at Heidelberg University

      Did Karl Jaspers have a zettelkasten practice? Did he specifically pass it along to students, like Arendt?

    7. Hannah Arendt (1906-1975)
    8. Rich in manuscripts and correspondence for Arendt’s productive years as a writer and lecturer after World War II, the papers are sparse before the mid-1940s because of Arendt’s forced departure from Nazi Germany in 1933 and her escape from occupied France in 1941.
    9. The Library of Congress received the Hannah Arendt Papers as a gift and bequest from Arendt in various installments from 1965 to 2000. Small additions have been subsequently received, including those made by Klaus Loewald in 1981, Roger Errera in 1994, Jochen Kölsch, International Verbindungen, 2007, and Patchen Markell, 2018.
  3. Aug 2022
    1. The ideas expressed in Creative Experience continueto have an impact. Follett’s process of integration, for example, forms the basisof what is now commonly referred to as a ‘‘win-win’’ approach to conflictresolution; and her distinction between ‘‘power-with’’ and ‘‘power-over’’ hasbeen used by so many distinguished thinkers that it has become a part of ourpopular vocabulary. ≤

      While she may not have coined the phrase "win-win", Mary Parker Follett's process of integration described in her book Creative Experience (Longmans, Green & Co., 1924) forms the basis of what we now refer to as the idea of "win-win" conflict resolution.

      Follett's ideas about power over and power with also stem from Creative Experience as well.

      1. Those using the power-over, power-with distinction include Dorothy Emmett, the first woman president of the British Aristotelian Society, and Hannah Arendt; Mans- bridge, ‘‘Mary Parker Follet: Feminist and Negotiator,’’ xviii–xxii.

      Syndication link: - https://en.wikipedia.org/w/index.php?title=Win%E2%80%93win_game&type=revision&diff=1102353117&oldid=1076197356

  4. Jul 2022
    1. Instead, we focus on the relationship between the human mind and the mechanics underlying allsocial systems. The search for the locus where the distribution of governing powers can be shiftedhas brought us thus to the human mind itself. Only by affirming the human as different from thesocial persona it enacts can we see the golden thread along which the human takeover can and musthappen. This golden thread runs in the usually unperceived gaps between thoughts, communicationsand decisions that are preconditioned, preprogramed, prethought [5 ,43 ,44 ]. It brings to the light ofconsciousness the thinking, speaking and acting that are present and living. ‘What I propose, therefore,is very simple’—Hannah Arendt [ 45 ] wrote—‘it is nothing more than to think what we are doing.’To think, to voice, to enact each time anew, is the vehicle of the human takeover. To secure the continuityof this golden thread, of this very flow into the governance of society—is our existential challenge.

      !- definition : golden thread * Hannah Arendt writes: "It is nothing more than to think what we are doing". * To think, voice and enact each time anew is the vehicle of the human takeover, securing the continuity of the golden thread used to govern society * The golden thread runs in the usually unperceived gaps betgween thoughts, communications and decisions that are preconditioned, preprogramed and prethought.

  5. Oct 2021
    1. Literally everyone is just following orders from the machine.

      Fascist Architecture

      See Eichmann in Jerusalem: A Report on the Banality of Evil by Hannah Arendt.

      “It spells out so clearly that Nazi Germany’s worst atrocities and many atrocities the world over were not only the ideas of singular evil men. They were supported and enacted by systems, by groups of people who woke up in the morning and went to offices to work on it.”

      — Avery Trufelman, Nice Try! Podcast

  6. Aug 2020
    1. pour garantir la possibilité de la pluralité des points de vue

      La politique est précisément une affaire de rapports à la pluralité (cf. Arendt); dès qu’on cesse de s’adresser à la pluralité inhérente à une société, le système cesse d’être politique, il devient totalitaire, ce qui est a-politique.

  7. Mar 2020
    1. The remedy which the tradition of Western thought has proposed for the unpredictability and irreversibility of action has consisted in abstaining from action altogether, in the withdrawal from the sphere of interaction with others, in the hope that one’s freedom and integrity could thereby be preserved. Platonism, Stoicism and Christianity elevated the sphere of contemplation above the sphere of action, precisely because in the former one could be free from the entanglements and frustrations of action. Arendt’s proposal, by contrast, is not to turn one’s back on the realm of human affairs, but to rely on two faculties inherent in action itself, the faculty of forgiving and the faculty of promising. These two faculties are closely connected, the former mitigating the irreversibility of action by absolving the actor from the unintended consequences of his or her deeds, the latter moderating the uncertainty of its outcome by binding actors to certain courses of action and thereby setting some limit to the unpredictability of the future. Both faculties are, in this respect, connected to temporality: from the standpoint of the present forgiving looks backward to what has happened and absolves the actor from what was unintentionally done, while promising looks forward as it seeks to establish islands of security in an otherwise uncertain and unpredictable future.
  8. Aug 2018
    1. Enrollment was small, around twenty, but a number of future intellectual luminaries, like Hannah Arendt and Jacques Lacan, either took the class or sat in on it.
  9. Mar 2018
    1. they will willingly work harder and harder to buy more “labor-saving devices,” instead of using their potential liberation from labor to embrace (non-productive) political action and freedom.  The moderns have lost their taste for, even any understanding of, “freedom,” and are addicted to “necessities”—ever more elaborate meals, houses, clothes etc.