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Hannah Arendt was born Johanna Arendt [16] [17] in 1906, in the Wilhelmine period. Her secular and educated Jewish family lived comfortably in Linden , Prussia (now a part of Hanover ). They were merchants of Russian extraction from Königsberg .
Post-truth is about a historical problem regarding truth in everyday life, especially politics. But truth has long been one of the major preoccupations of philosophy.Truth is also one of the most complicated concepts in the history of philosophy, and much of the research and public debate about post-truth assumes a particular theory of truth, what philosophers call a correspondence theory of ...
In Being and Time, Martin Heidegger reframes Edmund Husserl's phenomenological project into what he terms fundamental ontology.This is based on an observation and analysis of Dasein ("being-there"), human being, investigating the fundamental structure of the Lebenswelt (lifeworld, Husserl's term) underlying all so-called regional ontologies of the special sciences.
Like many of Arendt's books, The Origins of Totalitarianism is structured as three essays: "Antisemitism", "Imperialism" and "Totalitarianism". The book describes the various preconditions and subsequent rise of anti-Semitism in central, eastern, and western Europe in the early-to-mid 19th century; then examines the New Imperialism, from 1884 to the start of the First World War (1914–18 ...
The Human Condition, [1] first published in 1958, is Hannah Arendt's account of how "human activities" should be and have been understood throughout Western history. Arendt is interested in the vita activa (active life) as contrasted with the vita contemplativa (contemplative life) and concerned that the debate over the relative status of the two has blinded us to important insights about the ...
The first sentence of the preface is a citation of French poet and résistant René Char: "Notre héritage n'est précédé d'aucun testament," translated by Arendt herself as "our inheritance was left to us by no testament." For Arendt, this sentence perfectly illustrates the situation in which European peoples are left after the Second World ...
For Hannah Arendt, [18] the public sphere is therefore "the common world" that "gathers us together and yet prevents our falling over each other". Habermas defines the public sphere as a "society engaged in critical public debate". [19] Conditions of the public sphere are according to Habermas: [20] [16] The formation of public opinion
According to Arendt, our capacity to analyze ideas, wrestle with them, and engage in active praxis is what makes us uniquely human. In Maurizio Passerin d'Etreves's estimation, "Arendt's theory of action and her revival of the ancient notion of praxis represent one of the most original contributions to twentieth century political thought ...