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
While strength is the natural quality of an individual seen in isolation, power springs up between men when they act together and vanishes the moment they disperse.
The essence of totalitarian government, and perhaps the nature of every bureaucracy, is to make functionaries and mere cogs in the administrative machinery out of men, and thus to dehumanize them. And one can debate long and profitably on the rule of Nobody, which is what the political form known as bureau-cracy truly is….we have become very much accustomed by modern psychology and sociology, not to speak of modern bureaucracy, to explaining away the responsibility of the doer for his deed in terms of this or that kind of determinism.
Man's chief moral deficiency appears to be not his indiscretions but his reticence.
When evil is allowed to compete with good, evil has an emotional populist appeal that wins out unless good men and women stand as a vanguard against abuse.
The human condition comprehends more than the condition under which life has been given to man. Men are conditioned beings because everything they come in contact with turns immediately into a condition of their existence. The world in which the vita activa spends itself consists of things produced by human activities; but the things that owe their existence exclusively to men nevertheless constantly condition their human makers.
If the world is to contain a public space, it cannot be erected for one generation and planned for the living only; it must transcend the life-span of mortal men…. There is perhaps no clearer testimony to the loss of the public realm in the modern age than the almost complete loss of authentic concern with immortality, a loss somewhat overshadowed by the simultaneous loss of the metaphysical concern with eternity.
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.
The possible redemption from the predicament of irreversibility──of being unable to undo what one has done──is the faculty of forgiving. The remedy for unpredictability, for the chaotic uncertainty of the future, is contained in the faculty to make and keep promises. Both faculties depend upon plurality, on the presence and acting of others, for no man can forgive himself and no one can be bound by a promise made only to himself.
Exasperation with the threefold frustration of action -- the unpredictability of its outcome, the irreversibility of the process, and the anonymity of its authors -- is almost as old as recorded history. It has always been a great temptation, for men of action no less than for men of thought, to find a substitute for action in the hope that the realm of human affairs may escape the haphazardness and moral irresponsibility inherent in a plurality of agents.
in addition to the conditions under which life is given to man on earth, and partly out of them, men constantly create their own, self-made conditions, which, their human origins notwithstanding, possess the same conditioning power as natural things. whatever touches or enters into a sustained relationship with human life immediately assumes the character of a condition of human existence. this is why men, no matter what they do, are always conditioned beings. whatever enters the human world of its own accord or is drawn into it by human effort becomes part of the human condition.
Men in plural […] can experience meaningfulness only because they can talk with and make sense to each other and themselves.
Predictions of the future are never anything but projections of present automatic processes and procedures, that is, of occurrences that are likely to come to pass if men do not act and if nothing unexpected happens; every action, for better or worse, and every accident necessarily destroys the whole pattern in whose frame the prediction moves and where it finds its evidence.
What will happen once the authentic mass man takes over, we do not know yet, although it may be a fair guess that he will have more in common with the meticulous, calculated correctness of Himmler than with the hysterical fanaticism of Hitler, will more resemble the stubborn dullness of Molotov than the sensual vindictive cruelty of Stalin.
The totalitarian attempt at global conquest and total domination has been the destructive way out of all impasses. Its victory may coincide with the destruction of humanity; wherever it has ruled, it has begun to destroy the essence of man.