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The works of Hannah Arendt and Albert Camus--two of the most compelling political thinkers of the "resistance generation" that lived through World War II--can still provide penetrating insights for contemporary political reflection. Jeffrey C. Isaac offers new interpretations of these writers, viewing both as engaged intellectuals who grappled with the possibilities of political radicalism in a world in which liberalism and Marxism had revealed their inadequacy by being complicit in the rise of totalitarianism. According to Isaac, self-styled postmodern writers who proclaim the death of grandiose ideologies often fail to recognize that such thinkers as Camus and Arendt had already noted this. But unlike many postmodernists, these two sought to preserve what was worthy in modern humanism--the idea of a common human condition and a commitment to human rights and the dignity of individuals. Isaac shows that both writers advanced the idea of a democratic civil society made up of self-limiting groups. Although they criticized the typical institutions of mass democratic politics, they endorsed alternative forms of local and international organization that defy the principle of state sovereignty. Isaac also shows how Arendt's writings on the Middle East, and Camus's on Algeria, urged the creation of such institutions. The vision of a "rebellious politics" that Arendt and Camus shared is of great relevance to current debates in democratic theory and to the transformations taking place in Europe and the states of the former Soviet Union.
Viewing contemporary democratic practice through the lens of Hannah Arendt's political theory and thoroughly exploring the difficulties of democratic citizenship and civil society that concerned Arendt, Jeffrey Isaac deals with issues of pressing contemporary relevance. He looks at the Eastern and Central European revolutions of 1989, the future of democracy in America, and the ethical significance of Bosnian genocide.
From the author of Eichmann in Jerusalem and The Origins of Totalitarianism, “a book to think with through the political impasses and cultural confusions of our day” (Harper’s Magazine) Hannah Arendt’s insightful observations of the modern world, based on a profound knowledge of the past, constitute an impassioned contribution to political philosophy. In Between Past and Future Arendt describes the perplexing crises modern society faces as a result of the loss of meaning of the traditional key words of politics: justice, reason, responsibility, virtue, and glory. Through a series of eight exercises, she shows how we can redistill the vital essence of these concepts and use them to regain a frame of reference for the future. To participate in these exercises is to associate, in action, with one of the most original and fruitful minds of the twentieth century.
Hannah Arendt first argued the continuities between the age of European imperialism and the age of fascism in Europe in 'The Origins of Totalitarianism'. This text uses Arendt's insights as a starting point for further investigations into the ways in which race, imperialism, slavery and genocide are linked.
A New York Times Notable Book of 2015 “A tour-de-force reimagining of Camus’s The Stranger, from the point of view of the mute Arab victims.” —The New Yorker He was the brother of “the Arab” killed by the infamous Meursault, the antihero of Camus’s classic novel. Seventy years after that event, Harun, who has lived since childhood in the shadow of his sibling’s memory, refuses to let him remain anonymous: he gives his brother a story and a name—Musa—and describes the events that led to Musa’s casual murder on a dazzlingly sunny beach. In a bar in Oran, night after night, he ruminates on his solitude, on his broken heart, on his anger with men desperate for a god, and on his disarray when faced with a country that has so disappointed him. A stranger among his own people, he wants to be granted, finally, the right to die. The Stranger is of course central to Daoud’s story, in which he both endorses and criticizes one of the most famous novels in the world. A worthy complement to its great predecessor, The Meursault Investigation is not only a profound meditation on Arab identity and the disastrous effects of colonialism in Algeria, but also a stunning work of literature in its own right, told in a unique and affecting voice.
Interpreting the work of one of the most influential thinkers of the 20th century, The Reluctant Modernism of Hannah Arendt rereads Arendt's political philosophy in light of newly gained insights into the historico-cultural background of her work. Arguing against the standard interpretation of Hannah Arendt as an anti-modernist lover of the Greek polis, author Seyla Benhabib contends that Arendt's thought emerges out of a double legacy: German Existenz philosophy, particularly the thought of Martin Heidegger, and her experiences as a German-Jewess in the age of totalitarianism. This important volume reconsiders Arendt's theory of modernity, her concept of the public sphere, her distinction between the social and the political, her theory of totalitarianism, and her critique of the modern nation state, including her life long involvement with Jewish and Israeli politics.
A reinterpretation of the political thought of Hannah Arendt, strengthening Arendt's claim to be regarded as one of the most significant political thinkers of the twentieth century.
This book is the first English-language collection of essays by leading Camus scholars from around the world to focus on Albert Camus’ place and status as a philosopher amongst philosophers. After a thematic introduction, the dedicated chapters of Part 1 address Camus’ relations with leading philosophers, from the ancient Greeks to Jean-Paul Sartre (Augustine, Hume, Kant, Diderot, Nietzsche, Kierkegaard, Husserl, Hegel, Marx, Sartre). Part 2 contains pieces considering philosophical themes in Camus’ works, from the absurd in The Myth of Sisyphus to love in The First Man (the absurd, psychoanalysis, justice, Algeria, solidarity and solitude, revolution and revolt, art, asceticism, love).
Hannah Arendt is increasingly recognised as one of the most original social and political thinkers of the twentieth century. In this important book, Richard Bernstein sets out to show that many of the most significant themes in Arendt's thinking have their origins in their confrontation with the Jewish Question. By approaching her mature work from this perspective, we can gain a richer and more subtle grasp of her main ideas. Bernstein discusses some of the key experiences and events in Arendt's life story in order to show how they shaped her thinking. He examines her distinction between the Jewish parvenu and the pariah, and shows how the conscious pariah becomes a basis for understanding the independent thinker. Arendt's deepest insights about politics emerged from her reflections on statelessness, which were based on her own experiences as a stateless person. By confronting the horrors of totalitarianism and the concentration camps, Arendt developed her own distinctive understanding of authentic politics - the politics required to express our humanity and which totalitarianism sought to destroy. Finally, Bernstein takes up Arendt's concern with the phenomenon of the banality of evil. He follows her use of Eichmann in order to explore how the failure to think and to judge is the key for grasping this new phenomenon. Hannah Arendt and the Jewish Question offers a new interpretation of Arendt and her work - one which situates her in her historical context as an engaged Jewish intellectual.
Books about Hannah Arendt abound; but there are none that deal with Arendt's 30-year time in America, at least not until now. Richard King's study of Arendt and America will be quick to establish itself as one of the most significant publications in intellectual history in recent years. Arendt's major works--The Human Condition, The Origins of Totalitarianism, On Revolution--were written in America. King tells us how Arendt came to America in 1941, at the midpoint of her life, rising to prominence among American intellectuals, and what it is she brought with her by way of intellectual and cultural equipment. We get a fully fleshed portrait of Arendt's position among the New York intellectual of the post-War/Cold War world, and King looks closely at Arendt's sharply framed responses to the political upheavals of the 1960s. By no means does King elide the great controversy over Arendt's Eichmann in Jerusalem (1963), her major claim to fame, its notoriety still very much alive today. Arendt focused on Eichmann's use of language and how that affected the working of his conscience. (King also take up the Eichmann affair in the book's conclusion, where he discusses the feature film, Hannah Arendt (2012), directed by Margarethe von Trotta, and the recent book by Bettina Stangneth on Eichmann arguing against the "banality of evil" notion of Arendt, and in favor of finding Eichmann to be an anti-Semite who played a key role in organizing the Holocaust.) King maintains that Arendt's experience in America shaped what she thought and wrote. The pivot of that experience is found in Arendt's ambivalence about America--the tension between the idea of the "republic" as formulated by the Framers, and the threat to this idea posed by mass consumer society, particularly after 1945. In the end, the book as a whole is a mediation on the question of whether Arendt ever became an American rather than German thinker. Her major contribution to American intellectual history and political thought was an American version of republicanism; her great worry was that this republic would be lost.