Hannah Arendt

Hannah Arendt
Johanna "Hannah" Arendtwas a German-born Jew and American political theorist. Though often described as a philosopher, she rejected that label on the grounds that philosophy is concerned with "man in the singular" and instead described herself as a political theorist because her work centers on the fact that "men, not Man, live on the earth and inhabit the world." She escaped Europe during the Holocaust, becoming an American citizen. Her works deal with the nature of power, and the subjects...
NationalityGerman
ProfessionPhilosopher
Date of Birth14 October 1906
CityHanover, Germany
CountryGermany
the right to marry whoever one wishes is an elementary human right ... Even political rights, like the right to vote, and nearly all other rights enumerated in the Constitution, are secondary to the inalienable human rights to 'life, liberty and the pursuit of happiness' proclaimed in the Declaration of Independence; and to this category the right to home and marriage unquestionably belongs.
Basically we are always educating for a world that is or is becoming out of joint, for this is the basic human situation, in which the world is created by mortal hands to serve mortals for a limited time as home.
Men always want to be terribly influential, but I see that as somewhat external. Do I imagine myself being influential? No. I want to understand. And if others understand--in the same sense that I have understood--that gives me a sense of satisfaction, like feeling at home.
Conscience is the anticipation of the fellow who awaits you if and when you come home.
Love, by reason of its passion, destroys the in-between which relates us to and separates us from others. As long as its spell lasts, the only in-between which can insert itself between two lovers is the child, love's own product. The child, this in-between to which the lovers now are related and which they hold in common, is representative of the world in that it also separates them; it is an indication that they will insert a new world into the existing world. Through the child, it is as though the lovers return to the world from which their love had expelled them. But this new worldliness, the possible result and the only possibly happy ending of a love affair, is, in a sense, the end of love, which must either overcome the partners anew or be transformed into another mode of belonging together.
To be sure, nothing is more important to the integrity of the universities than a rigorously enforced divorce from war-oriented research and all connected enterprises.
For the things we have to learn before we can do them, we learn by doing them.
It was as though in those last minutes he (Eichmann) was summing up the lessons that this long course in human wickedness had taught us the lesson of the fearsome, word-and-thought-defying banality of evil
What makes it so plausible to assume that hypocrisy is the vice of vices is that integrity can indeed exist under the cover of all other vices except this one. 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.
Power corresponds to the human ability not just to act but to act in concert. Power is never the property of an individual; it belongs to a group and remains in existence only so long as the group keeps together. When we say of somebody that he is 'in power' we actually refer to his being empowered by a certain number of people to act in their name. The moment the group, from which the power originated to begin with ... disappears, 'his power' also vanishes.
The human condition is such that pain and effort are not just symptoms which can be removed without changing life itself; they are the modes in which life itself, together with the necessity to which it is bound, makes itself felt. For mortals, the easy life of the gods would be a lifeless life.
Nothing we use or hear or touch can be expressed in words that equal what we are given by the senses.
If you ask a member of this generation two simple questions: ''How do you want the world to be in fifty years?'' and ''What do you want your life to be like five years from now?'' the answers are quite often preceded by ''Provided there is still a world'' and ''Provided I am still alive.'' To the often-heard question, Who are they, this new generation? one is tempted to answer, Those who hear the ticking. And to the other question, Who are they who utterly deny them? the answer may well be, Those who do not know, or refuse to face, things as they really are.
Men who no longer can make sure of the reality which they feel and experience through talking about it and sharing it with their fellow-men, live in the same nightmare of loneliness and uncertainty which, in a normal world, is the terrible fate of insanity.