Hannah Arendt and Human Rights: The Predicament of Common ResponsibilityIndiana University Press, 29.09.2006 г. - 184 страници Hannah Arendt's most important contribution to political thought may be her well-known and often-cited notion of the "right to have rights." In this incisive and wide-ranging book, Peg Birmingham explores the theoretical and social foundations of Arendt's philosophy on human rights. Devoting special consideration to questions and issues surrounding Arendt's ideas of common humanity, human responsibility, and natality, Birmingham formulates a more complex view of how these basic concepts support Arendt's theory of human rights. Birmingham considers Arendt's key philosophical works along with her literary writings, especially those on Walter Benjamin and Franz Kafka, to reveal the extent of Arendt's commitment to humanity even as violence, horror, and pessimism overtook Europe during World War II and its aftermath. This current and lively book makes a significant contribution to philosophy, political science, and European intellectual history. |
Съдържание
| 1 | |
| 4 | |
Freedom Power and the Right to Have Rights | 35 |
Appearance Singularity and the Right to Have Rights | 70 |
4 The Predicament of Common Responsibility | 104 |
The Political Institution of the Right to Have Rights | 132 |
Notes | 143 |
Work Cited | 155 |
Index | 159 |
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abjection action alien amour de soi appearance Arendt argues Arendt calls Arendt claims Arendt points Arendt suggests Arendt’s analysis Arendt’s understanding articulate Augustine Augustine’s banality basis beginning biological birth citability citizens citizenship Claude Lefort constituted critique cultural death drive desire Eichmann embodied essay event of natality existence fantasy fear freedom gratitude Habermas Hannah Arendt Heidegger Heidegger’s Hobbes Homo Sacer Human Condition human rights Ibid Ignatieff individual inherent initium inseparable insight insists insofar Jewish Jews Kafka Klein Kristeva argues Lefort means Melanie Klein modern Montesquieu moral nation-state natural right one’s ontological originary Origins of Totalitarianism past physis pity pleasure plurality political space politikos possible predicament of common principle of givenness principle of humanity principle of initium public space radical evil Rahel Rahel Varnhagen realm reflection Rousseau sentiment singular social solidarity sovereign sovereignty speech temporality thinking thought tion tradition understood unique University Press unqualified violence word Zionism
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Страница 37 - The RIGHT OF NATURE, which writers commonly call jus naturale, is the liberty each man hath, to use his own power, as he will himself, for the preservation of his own nature; that is to say, of his own life; and consequently, of doing any thing, which in his own judgment, and reason, he shall conceive to be the aptest means thereunto.
Страница 37 - ... standeth out of his way, that he may enjoy his own original right, without hindrance from him; not without hindrance from another. So that the effect which redoundeth to one man, by another man's defect of right, is but so much diminution of impediments to the use of his own right original.
Страница 37 - liberty" is understood, according to the proper signification of the word, the absence of external impediments; which impediments may oft take away part of a man's power to do what he would, but cannot hinder him from using the power left him according as his judgment and reason shall dictate to him. A "law of Nature...
Страница 19 - Insofar as the past has been transmitted as tradition, it possesses authority; insofar as authority presents itself historically, it becomes tradition. Walter Benjamin knew that the break in tradition and the loss of authority which occurred in his lifetime were irreparable, and he concluded that he had to discover new ways of dealing with the past. In this he became a master when he discovered that the transmissibility of the past had been replaced by its citability and that in place of its authority...
Страница 8 - To act, in its most general sense, means to take an initiative, to begin (as the Greek word archein, "to begin,
Страница 6 - Man of the twentieth century has become just as emancipated from nature as eighteenth-century man was from history. History and nature have become equally alien to us, namely, in the sense that the essence of man can no longer be comprehended in terms of either category. On the other hand, humanity, which for the eighteenth century, in Kantian terminology, was no more than a regulative idea, has today become an inescapable fact. This new situation, in which "humanity...
Страница 31 - Only an entity which, in its Being, is essentially futural so that it is free for its death and can let itself be thrown back upon its factical 'there...
Страница 104 - Wherever men, women, or children, are to be found, whether they be old or young, rich or poor, high or low, wise or foolish, ignorant or learned, every individual is seen to be strongly actuated by a desire to be seen, heard, talked of, approved and respected, by the people about him, and within his knowledge.
Страница 51 - Political Liberty consists in the power of doing whatever does not injure another. The exercise of the natural rights of every man, has no other limits than those which are necessary to secure to every other man the free exercise of the same rights; and these limits are determinable only by the law.
Страница 72 - And he answered and said unto them, "Have ye not read, that he which made them at the beginning made them male and female, and said, For this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh? Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder.