Shows how Hannah Arendt opened up new ways of thinking about politics and a new approach to interpreting political history.

It explicates Arendt's major works - The Human Condition, Between Past and Future, On Revolution, The Life of the Mind, and Lectures on Kant's Political Philosophy - and explores her contributions to democratic theory and to contemporary postmodern and neo-Kantian political philosophy.

After the publication of The Origins of Totalitarianism in 1951, Hannah Arendt undertook an investigation of Marxism, a subject that she had deliberately left out of her earlier work. Her inquiry into Marx’s philosophy led her to a critical examination of the entire tradition of Western political thought, from its origins in Plato and Aristotle to its culmination and conclusion in Marx. The Promise of Politics tells how Arendt came to understand the failure of that tradition to account for human action. From the time that Socrates was condemned to death by his fellow citizens, Arendt finds that philosophers have followed Plato in constructing political theories at the expense of political experiences, including the pre-philosophic Greek experience of beginning, the Roman experience of founding, and the Christian experience of forgiving. It is a fascinating, subtle, and original story, which bridges Arendt’s work from The Origins of Totalitarianism to The Human Condition, published in 1958. These writings, which deal with the conflict between philosophy and politics, have never before been gathered and published. The final and longer section of The Promise of Politics, titled “Introduction into Politics,” was written in German and is published here for the first time in English. This remarkable meditation on the modern prejudice against politics asks whether politics has any meaning at all anymore. Although written in the latter half of the 1950s, what Arendt says about the relation of politics to human freedom could hardly have greater relevance for our own time. When politics is considered as a means to an end that lies outside of itself, when force is used to “create” freedom, political principles vanish from the face of the earth. For Arendt, politics has no “end”; instead, it has at times been–and perhaps can be again–the never-ending endeavor of the great plurality of human beings to live together and share the earth in mutually guaranteed freedom. That is the promise of politics.

Winner of the 2018 Edwin Ballard Prize awarded by the Center for Advanced Research in Phenomenology This book develops a unique phenomenology of plurality by introducing Hannah Arendt’s work into current debates taking place in the phenomenological tradition. Loidolt offers a systematic treatment of plurality that unites the fields of phenomenology, political theory, social ontology, and Arendt studies to offer new perspectives on key concepts such as intersubjectivity, selfhood, personhood, sociality, community, and conceptions of the "we." Phenomenology of Plurality is an in-depth, phenomenological analysis of Arendt that represents a viable third way between the "modernist" and "postmodernist" camps in Arendt scholarship. It also introduces a number of political and ethical insights that can be drawn from a phenomenology of plurality. This book will appeal to scholars interested in the topics of plurality and intersubjectivity within phenomenology, existentialism, political philosophy, ethics, and feminist philosophy.

Hannah Arendt is one of the most important political theorists of the 20th century. This book focuses on how, against the professionalized discourses of theory, Arendt insists on the greater political importance of the ordinary activity of thinking.

Is politics really nothing more than power relations, competing interests and claims for recognition, conflicting assertions of "simple" truths? No thinker has argued more passionately against this narrow view than Hannah Arendt, and no one has more to say to those who bring questions of meaning, identity, value, and transcendence to our impoverished public life. This volume brings leading figures in philosophy, political theory, intellectual history, and literary theory into a dialogue about Arendt's work and its significance for today's fractious identity politics, public ethics, and civic life. For each essay -- on the fate of politics in a postmodern, post-Marxist era; on the connection of nonfoundationalist ethics and epistemology to democracy; on the conditions conducive to a vital public sphere; on the recalcitrant problems of violence and evil -- the volume includes extended responses, and a concluding essay by Martin Jay responding to all the others. Ranging from feminism to aesthetics to the discourse of democracy, the essays explore how an encounter with Arendt reconfigures, disrupts, and revitalizes what passes for public debate in our day. Together they forcefully demonstrate the power of Arendt's work as a splendid provocation and a living resource.

In this age of nearly unprecedented partisan rancor, you’d be forgiven for thinking we could all do with a smaller daily dose of politics. In his provocative and sharp book, however, Ned O’Gorman argues just the opposite: Politics for Everybody contends that what we really need to do is engage more deeply with politics, rather than chuck the whole thing out the window. In calling for a purer, more humanistic relationship with politics—one that does justice to the virtues of open, honest exchange—O’Gorman draws on the work of Hannah Arendt (1906–75). As a German-born Jewish thinker who fled the Nazis for the United States, Arendt set out to defend politics from its many detractors along several key lines: the challenge of separating genuine politics from distorted forms; the difficulty of appreciating politics for what it is; the problems of truth and judgment in politics; and the role of persuasion in politics. O’Gorman’s book offers an insightful introduction to Arendt’s ideas for anyone who wants to think more carefully

This book presents an account of Hannah Arendt’s performative and non-sovereign theory of freedom and political action, with special focus on action’s disclosure of the unique ‘who’ of each agent. It aims to illuminate Arendt’s critique of sovereign rule, totalitarianism, and world-alienation, her defense of a distinct political sphere for engaged citizen action and judgment, her conception of the ‘right to have rights,’ and her rejection of teleological philosophies of history. Arendt proposes that in modern, pluralistic, secular public spheres, no one metaphysical or religious idea can authoritatively validate political actions or opinions absolutely. At the same time, she sees action and thinking as revealing an inescapable existential illusion of a divine element in human beings, a notion represented well by the ‘daimon’ metaphor that appears in Arendt’s own work and in key works by Plato, Heidegger, Jaspers, and Kant, with which she engages. While providing a post-metaphysical theory of action and judgment, Arendt performs the fact that many of the legitimating concepts of contemporary secular politics retain a residual vocabulary of transcendence. This book will be of interest not only to Arendt scholars, but also to students of identity politics, the critique of sovereignty, international political theory, political theology, and the philosophy of history.

In an interview with Günther Gaus for German television in 1964, Hannah Arendt insisted that she was not a philosopher but a political theorist. Disillusioned by the cooperation of German intellectuals with the Nazis, she said farewell to philosophy when she fled the country. This book examines Arendt's ideas about thinking, acting and political responsibility, investigating the relationship between the life of the mind and the life of action that preoccupied Arendt throughout her life. By joining in the conversation between Arendt and Gaus, each contributor probes her ideas about thinking and judging and their relation to responsibility, power and violence. An insightful and intelligent treatment of the work of Hannah Arendt, this volume will appeal to a wide number of fields beyond political theory and philosophy, including law, literary studies, social anthropology and cultural history.