Schreiben im Exil

Schreiben im Exil ist im »Jahrhundert der Extreme« ein Politikum, das in Deutschland auch die »Innere Emigration« betrifft. Dies zeigen Porträts von Gottfried Benn bis Stefan Zweig, von Hannah Arendt bis Tony Judt. Schreiben im Exil ist im »Jahrhundert der Extreme« ein Politikum. Die Essays blicken auf deutsche wie europäische Intellektuelle in politisch ganz verschiedenen Lebenssituationen. Gottfried Benn und Felix Hartlaub schrieben innerhalb Deutschlands für die Schublade, während Hans Scholl intellektuellen Widerstand leistete. Thomas Mann blickte weithin zornig auf die »Innere Emigration« und kehrte aus dem Exil nur kurz in beide Teile Deutschlands zurück. Erich Auerbach skizzierte seit 1942 in Istanbul das Passionsmotiv in der Weltliteratur. Für Stefan Zweig endet das in Brasilien mit seinem Freitod. Die philosophischen Vorformen des totalitären Denkens untersuchte Karl Popper in Neuseeland seit 1945. Seine politischen Auswirkungen nach der Oktoberrevolution und im Kalten Krieg demonstrieren jeweils anders die Lebenswerke von Ossip Mandelstam und Gustaw Herling. Anfang des 21. Jahrhunderts bilanzieren Tony Judt und Adam Zagajewski in Ideengeschichte und Poesie das kosmopolitische Exil, das Hannah Arendt im Namen des jüdischen Paria Franz Kafka in New York schon während des Holocaust umrissen hatte.

Vulnerabilidade em saúde, educação e liberdade: reflexão à luz de Hannah Arendt

Resumo Objetivo refletir sobre o conceito de vulnerabilidade em saúde à luz dos pressupostos de educação e liberdade de Hannah Arendt. Método estudo teórico-reflexivo cujos resultados foram agrupados em duas categorias: Vulnerabilidade em saúde como condição humana e Educação e liberdade do sujeito em situação de vulnerabilidade. Resultados a vulnerabilidade deve ser reconhecida como traço da condição humana, pois suas dimensões envolvem o sujeito e suas condições de saúde, materiais, socioambientais, culturais e jurídicas. Ao considerar a vulnerabilidade na perspectiva política e conscientizadora, a educação emerge como ferramenta para sobrepujá-las, pois possibilita desenvolver as singularidades dos sujeitos, preparando-os para a responsabilidade com o mundo; propicia superar a alienação; concretiza o aprendizado político e a tomada de decisões. Tudo isso reunido é crucial para suplantar a condição de vulnerabilidade frente às desigualdades existentes no mundo e o respeito à liberdade dos sujeitos. Conclusão e implicações para a prática pensamentos arendtianos guardam relação com vulnerabilidade, pois a conscientização, por meio da educação, é indispensável ao aprimoramento do atual contexto social e político. A busca do ser humano pela liberdade e o encorajamento de suas ações oportunizam a evolução do sujeito no mundo.

Antyautorytarna edukacja prawnicza

The article is divided into two parts. In the first part, I present the main assumptions of foundationalism and, using selected examples from general reflection on law, reconstruct related strategies of justifying claims. Then, I discuss the anti-foundationalist method of justifying the universalism of human rights. Referring to the arguments of Hannah Arendt and Alessandro Ferrara, I give the example of the Holocaust as the so-called point of no return, whose exemplary validity justifies the idea of human rights without the need to refer to substantive human dignity. In the second part of the article, I use the anti-foundationalist argument to build a conception of anti-authoritarian legal education. The proposed concept of education based on a collaborative, democratic, nonhierarchical, and pluralistic discussion of historical examples should complement traditional legal education.

Arendt, Koselleck, and Begreifen: Rethinking Politics and Concepts in Times of Crisis

Reinhard Koselleck has long been regarded as a particularly eminent theorist of socio-political concepts, while Hannah Arendt had not been in focus as a conceptual author until recent times. This article explores the common thinking space between Arendt and Koselleck through their thesis about the gap, rupture, crisis, or break in the tradition of political thinking and historical periods and how this is linked to their notion of conceptuality, i.e. Begreifen (understanding). Despite the impression that each of them focused on the one main break between the past and the future, Arendt and Koselleck both studied multiple breaks and crises in the Western political tradition. The article attempts to show how their distinctive thinking and rethinking of political concepts (Begreifen) are related to these breaks through several direct and indirect encounters and how these are both close and apart at the same time. While they have different concepts of politics and the political, their understanding of the breaks in time and crises can be read as complementary, especially considering their concern with returning the responsibility for actions and concepts to the human sphere.

The Concept of Emancipation as Political Action (Marx, Arendt, Rancière)

The text attempts to rethink the concept of emancipation and how it is structured as political action, while describing its historical origins and how it is further understood by the three important political philosophers: Karl Marx, Hannah Arendt, and Jacques Rancière. All three of them – specifically and with substantial differences – understand politics as a space for political action that leads to emancipation in the name of equality. In order to determine the historical origin of the concept in more detail, the argumentation of the text rely upon its elaboration within the school of “conceptual history”, which deals with the historical semantics of terms and sees the etymology of and the change in the meaning of terms as forming a crucial basis for a contemporary cultural, conceptual, and linguistic understanding, and afterwards it links this “pre-history” with Marx’s, Arendt’s, and Rancière’s understanding of the concept of emancipation, and see how they differ and are related to each other, considering what theoretical conclusions about the concept of emancipation we can take from these relations. Particular interest is aimed at how the concept of emancipation is perceived today, who the subject of emancipation is, what the method and final goal of emancipation is, and, finally, how these understandings can help us in the present time when it seems that we need emancipation more than ever.

“To Act or Not to Act”: Arendt, Hegel, and Shakespeare on Action

The contribution links three unusually connected suspects in order to tackle the question of human action, which is eminently at stake not only in the realms of politics and in the field of history, but also in philosophy, and, as a peculiar link between the two, theatre, namely: Hannah Arendt (Human Condition), G.W.F. Hegel (Phenomenology of Spirit), and William Shakespeare (Hamlet). And In order to connect all three authors and their respective fields of philosophy, politics, and theatre as regards the particular issue of action, the starting point will be the figure of Achilles as portrayed in Homer’s Iliad.