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Hannah Arendt was born in Germany in 1906 and lived in America from 1941 until her death in 1975. Thus her life spanned the tumultuous years of the twentieth century, as did her thought. She did not consider herself a philosopher, though she studied and maintained close relationships with two great philosophers—Karl Jaspers and Martin Heidegger—throughout their lives. She was a thinker, in search not of metaphysical truth but of the meaning of appearances and events. She was a questioner rather than an answerer, and she wrote what she thought, principally to encourage others to think for themselves. Fearless of the consequences of thinking, Arendt found courage woven in each and every strand of human freedom. In 1951 she published The Origins of Totalitarianism, in 1958 The Human Condition, in 1961 Between Past and Future, in 1963 On Revolution and Eichmann in Jerusalem, in 1968 Men in Dark Times, in 1970 On Violence, in 1972 Crises of the Republic, and in 1978, posthumously, The Life of the Mind. Starting at the turn of the twenty-first century, Schocken Books has published a series of collections of Arendt’s unpublished and uncollected writings, of which Thinking Without a Banister is the fifth volume. The title refers to Arendt’s description of her experience of thinking, an activity she indulged without any of the traditional religious, moral, political, or philosophic pillars of support. The book’s contents are varied: the essays, lectures, reviews, interviews, speeches, and editorials, taken together, manifest the relentless activity of her mind as well as her character, acquainting the reader with the person Arendt was, and who has hardly yet been appreciated or understood. (Edited and with an introduction by Jerome Kohn)
Politics without Vision takes up the thought of seven influential thinkers, each of whom attempted to construct a political solution to this problem: Nietzsche, Weber, Freud, Lenin, Schmitt, Heidegger, and Arendt. None of these theorists were liberals nor, excepting possibly Arendt, were they democrats—and some might even be said to have served as handmaidens to totalitarianism. And all to a greater or lesser extent shared the common conviction that the institutions and practices of liberalism are inadequate to the demands and stresses of the present times. In examining their thought, Strong acknowledges the political evil that some of their ideas served to foster but argues that these were not necessarily the only paths their explorations could have taken. By uncovering the turning points in their thought—and the paths not taken—Strong strives to develop a political theory that can avoid, and perhaps help explain, the mistakes of the past while furthering the democratic impulse.
We live in a time when we are overwhelmed with talk and images of violence. Whether on television, the internet, films or the video screen, we can’t escape representations of actual or fictional violence - another murder, another killing spree in a high school or movie theatre, another action movie filled with images of violence. Our age could well be called “The Age of Violence” because representations of real or imagined violence, sometimes fused together, are pervasive. But what do we mean by violence? What can violence achieve? Are there limits to violence and, if so, what are they? In this new book Richard Bernstein seeks to answer these questions by examining the work of five figures who have thought deeply about violence - Carl Schmitt, Walter Benjamin, Hannah Arendt, Frantz Fanon, and Jan Assmann. He shows that we have much to learn from their work about the meaning of violence in our times. Through the critical examination of their writings he also brings out the limits of violence. There are compelling reasons to commit ourselves to non-violence, and yet at the same time we have to acknowledge that there are exceptional circumstances in which violence can be justified. Bernstein argues that there can be no general criteria for determining when violence is justified. The only plausible way of dealing with this issue is to cultivate publics in which there is free and open discussion and in which individuals are committed to listen to one other: when public debate withers, there is nothing to prevent the triumph of murderous violence.
Few thinkers have addressed the political horrors and ethical complexities of the twentieth century with the insight and passionate intellectual integrity of Hannah Arendt. She was irresistible drawn to the activity of understanding, in an effort to endow historic, political, and cultural events with meaning. Essays in Understanding assembles many of Arendt’s writings from the 1930s, 1940s, and into the 1950s. Included here are illuminating discussions of St. Augustine, existentialism, Kafka, and Kierkegaard: relatively early examinations of Nazism, responsibility and guilt, and the place of religion in the modern world: and her later investigations into the nature of totalitarianism that Arendt set down after The Origins of Totalitarianism was published in 1951. The body of work gathered in this volume gives us a remarkable portrait of Arendt’s developments as a thinker—and confirms why her ideas and judgments remain as provocative and seminal today as they were when she first set them down.
Each of the books that Hannah Arendt published in her lifetime was unique, and to this day each continues to provoke fresh thought and interpretations. This was never more true than for Eichmann in Jerusalem, her account of the trial of Adolf Eichmann, where she first used the phrase “the banality of evil.” Her consternation over how a man who was neither a monster nor a demon could nevertheless be an agent of the most extreme evil evoked derision, outrage, and misunderstanding. The firestorm of controversy prompted Arendt to readdress fundamental questions and concerns about the nature of evil and the making of moral choices. Responsibility and Judgment gathers together unpublished writings from the last decade of Arendt’s life, as she struggled to explicate the meaning of Eichmann in Jerusalem. At the heart of this book is a profound ethical investigation, “Some Questions of Moral Philosophy”; in it Arendt confronts the inadequacy of traditional moral “truths” as standards to judge what we are capable of doing, and she examines anew our ability to distinguish good from evil and right from wrong. We see how Arendt comes to understand that alongside the radical evil she had addressed in earlier analyses of totalitarianism, there exists a more pernicious evil, independent of political ideology, whose execution is limitless when the perpetrator feels no remorse and can forget his acts as soon as they are committed. Responsibility and Judgment is an essential work for understanding Arendt’s conception of morality; it is also an indispensable investigation into some of the most troubling and important issues of our time.
The architectural historian and critic Kenneth Frampton 'never recovered' from the force of Hannah Arendt's teaching at The New School in New York. The philosopher Richard J. Bernstein considers her the most perceptive political theorist and observer of 'dark times' (a concept which, drawing from Brecht, she made her own). Building on the revival of interest in Hannah Arendt, and on the increasing turn in design towards the expanded field of the social, this unique book uses insights and quotations drawn from Arendt's major writings (The Human Condition; The Origins of Totalitarianism, Men in Dark Times) to assemble a new kind of lexicon for politics, designing and acting today. Taking 56 terms – from Action, Beginnings and Creativity through Mortality, Natality, and Play to Superfluity, Technology and Violence – and inviting designers and scholars of design world-wide to contribute, Designing in Dark Times: An Arendtian Lexicon, offers up an extraordinary range of short essays that use moments and quotations from Arendt's thought as the starting points for reflection on how these terms can be conceived for contemporary design and political praxis. Neither simply dictionary nor glossary, the lexicon brings together designing and political philosophy to begin to create a new language for acting and designing against dark times.
Shows how Hannah Arendt opened up new ways of thinking about politics and a new approach to interpreting political history.
Winner of the Bernard J. Brommel Award for Biography & Memoir Best Graphic Novels of the Year-Forbes Jewish Book Award Finalist Finalist for the Chautauqua Prize For Persepolis and Logicomix fans, a New Yorker cartoonist's page-turning graphic biography of the fascinating Hannah Arendt, the most prominent philosopher of the twentieth century. One of the greatest philosophers of the twentieth century and a hero of political thought, the largely unsung and often misunderstood Hannah Arendt is best known for her landmark 1951 book on openness in political life, The Origins of Totalitarianism, which, with its powerful and timely lessons for today, has become newly relevant. She led an extraordinary life. This was a woman who endured Nazi persecution firsthand, survived harrowing "escapes" from country to country in Europe, and befriended such luminaries as Walter Benjamin and Mary McCarthy, in a world inhabited by everyone from Marc Chagall and Marlene Dietrich to Albert Einstein and Sigmund Freud. A woman who finally had to give up her unique genius for philosophy, and her love of a very compromised man - the philosopher and Nazi-sympathizer Martin Heidegger - for what she called "love of the world." Compassionate and enlightening, playful and page-turning, New Yorker cartoonist Ken Krimstein's The Three Escapes of Hannah Arendt is a strikingly illustrated portrait of a complex, controversial, deeply flawed, and irrefutably courageous woman whose intelligence and "virulent truth telling" led her to breathtaking insights into the human condition, and whose experience continues to shine a light on how to live as an individual and a public citizen in troubled times.
A lush, gripping, psychologically complex novel that asks: How much do siblings owe one another? At the edge of a woods, on the grounds of a defunct “free school,” Ava and her brother, Fred, share a dreamy and seemingly idyllic childhood—a world defined largely by their imaginations, a celebration of curiosity and the natural environment, and each other’s presence. Their parents, progressive educators, believe passionately that children develop best without formal instruction or societal constraint. Everyone is aware of Fred’s oddness—the word “autism” is whispered—but his parents’ fierce disapproval of labels keeps him free of clinical evaluation, diagnosis, or intervention, and constantly at Ava’s side. Decades later, Fred is arrested for a shocking crime, and Ava is frantic to piece together the story of what actually happened. A boy is dead. Fred is held in a county jail. But could he really have done what he’s accused of? By now their parents are long gone, and the siblings have fallen out of touch, which causes Ava considerable guilt. Who is left to reach Fred? To explain him and his innocence to the world? Convinced that she alone can ensure he is regarded with sympathy, Ava tells their enthralling story. A writer of enormous craft, Leah Hager Cohen brings her trademark intelligence and storytelling to a psychologically gripping, richly ambiguous novel that suggests we may ultimately understand one another best not with facts alone, but through our imaginations.
Hannah Arendt is one of the most renowned political thinkers of the twentieth century, and her work has never been more relevant than it is today. Born in Germany in 1906, Arendt published her first book at the age of twenty-three, before turning away from the world of academic philosophy to reckon with the rise of the Third Reich. After World War II, Arendt became one of the most prominent—and controversial—public intellectuals of her time, publishing influential works such as The Origins of Totalitarianism, The Human Condition, and Eichmann in Jerusalem. Samantha Rose Hill weaves together new biographical detail, archival documents, poems, and correspondence to reveal a woman whose passion for the life of the mind was nourished by her love of the world.