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Hannah Arendt and Cosmopolitanism presents the first comprehensive study of Hannah Arendt's cosmopolitanism. Challenging the common belief that cosmopolitanism is a negligible or incompatible element of Arendt's thought, it unpacks various key elements of her philosophy such as her critique of human rights, the defence of the “right to have rights” as a right to belong to a particular political community, the scepticism towards the establishment of a world government as a solution to the problem of statelessness, and the importance she attached to the passport. Through this the text argues that Arendt is a theorist of cosmopolitanism in her own right, by reconstructing as systematically as possible an issue that is relatively neglected in the secondary literature. Taraborrelli shows how Arendt anticipates and develops cosmopolitanism in four main forms - moral, political-institutional, judicial, cultural - and how in her thought there is no insuperable contradiction between cosmopolitanism and belonging to a political community, or between cosmopolitanism and the conditions of political action.
Hannah Arendt and Cosmopolitanism presents the first comprehensive study of Hannah Arendt's cosmopolitanism. Challenging the common belief that cosmopolitanism is a negligible or incompatible element of Arendt's thought, it unpacks various key elements of her philosophy such as her critique of human rights, the defence of the “right to have rights” as a right to belong to a particular political community, the scepticism towards the establishment of a world government as a solution to the problem of statelessness, and the importance she attached to the passport. Through this the text argues that Arendt is a theorist of cosmopolitanism in her own right, by reconstructing as systematically as possible an issue that is relatively neglected in the secondary literature. Taraborrelli shows how Arendt anticipates and develops cosmopolitanism in four main forms - moral, political-institutional, judicial, cultural - and how in her thought there is no insuperable contradiction between cosmopolitanism and belonging to a political community, or between cosmopolitanism and the conditions of political action.
An examination of the intertwined lives and writings of a group of prominent twentieth-century Jewish thinkers who experienced exile and migration Exile, Statelessness, and Migration explores the intertwined lives, careers, and writings of a group of prominent Jewish intellectuals during the mid-twentieth century—in particular, Theodor Adorno, Hannah Arendt, Walter Benjamin, Isaiah Berlin, Albert Hirschman, and Judith Shklar, as well as Hans Kelsen, Emmanuel Levinas, Gershom Scholem, and Leo Strauss. Informed by their Jewish identity and experiences of being outsiders, these thinkers produced one of the most brilliant and effervescent intellectual movements of modernity. Political philosopher Seyla Benhabib’s starting point is that these thinkers faced migration, statelessness, and exile because of their Jewish origins, even if they did not take positions on specifically Jewish issues personally. The sense of belonging and not belonging, of being “eternally half-other,” led them to confront essential questions: What does it mean for the individual to be an equal citizen and to wish to retain one’s ethnic, cultural, and religious differences, or perhaps even to rid oneself of these differences altogether in modernity? Benhabib isolates four themes in their works: dilemmas of belonging and difference; exile, political voice, and loyalty; legality and legitimacy; and pluralism and the problem of judgment. Surveying the work of influential intellectuals, Exile, Statelessness, and Migration recovers the valuable plurality of their Jewish voices and develops their universal insights in the face of the crises of this new century.
The Rights of Others examines the boundaries of political community by focusing on political membership.
Reconsidering Cosmopolitanism and Forgiveness presents a world-centric, ‘caring’ conceptualization of cosmopolitanism and forgiveness grounded in the thought of two radical, twentieth-century continental thinkers: Hannah Arendt and Jacques Derrida. It fundamentally re-evaluates what it means to care for the world in ‘dark times’ and develops a political theory of repairing, preserving and cultivating the relationships which constitute the human community. This interdisciplinary book reveals how cosmopolitanism and forgiveness each care for the powerful experience of human freedom: the power to begin new courses of political action with a plurality of people in the public realm. It not only casts new light on the political thought of both Arendt and Derrida but also contributes to ongoing debates about the nature of political spaces, the possibility for collective political action, and the importance of cultivating encounters with the unknown Other in today’s digitally interconnected world.
This volume uses elements of Arendt’s theory to engage with four distinctive political problems connected with contemporary globalization: genocide, global poverty, refugees and the domination of the public realm by neoliberal economic globalization.
At a time when social and political reality seems to move away from the practice of cosmopolitanism, whilst being in serious need of a new international framework to regulate global interaction, what are the new definitions and practices of cosmopolitanism? Including contributions from leading figures across the humanities and social sciences, After Cosmopolitanism takes up this question as its central challenge. Its core argument is the idea that our globalised condition forms the heart of contemporary cosmopolitan claims, which do not refer to a transcendental ideal, but are rather immanent to the material conditions of global interdependence. But to what extent do emerging definitions of cosmopolitanism contribute to new representative democratic models of governance? The present volume argues that a radical transformation of cosmopolitanism is already ongoing and that more effort is needed to take stock of transformations which are both necessary and possible. To this end, After Cosmopolitanism calls for an understanding of cosmopolitanism that is more attentive to the material reality of our social and political situation and less focused on linguistic analyses of its metaphorical implications. It is the call for a cosmopolitanism that is also a cosmopolitics.
Addressing the relationship between Mead's notions of self and society and those of important continental thinkers, The Cosmopolitan Self demonstrates that Mead's ideas not only speak to resolving the tension between universalism and pluralism but do so in a manner that challenges and advances the positions of these continental theoreticians."--BOOK JACKET.
The title of our collection is owed to Hannah Arendt herself. Writing to Karl Jaspers on August 6, 1955, she spoke of how she had only just begun to really love the world and expressed her desire to testify to that love in the title of what came to be published as The Human Condition: "Out of gratitude, I want to call my book about political theories Arnor Mundi. "t In retrospect, it was fitting that amor mundi, love of the world, never became the title of only one of Arendt's studies, for it is the theme which permeates all of her thought. The purpose of this volume's a- ticles is to pay a critical tribute to this theme by exploring its meaning, the cultural and intellectual sources from which it derives, as well as its resources for conte- porary thought and action. We are privileged to include as part of the collection two previously unpu- lished lectures by Arendt as well as a rarely noticed essay which she wrote in 1964. Taken together, they engrave the central features of her vision of amor mundi. Arendt presented "Labor, Work, Action" on November 10, 1964, at a conference "Christianity and Economic Man:Moral Decisions in an Affluent Society," which 2 was held at the Divinity School of the University of Chicago.
In these two important lectures, distinguished political philosopher Seyla Benhabib argues that since the UN Declaration of Human Rights in 1948, we have entered a phase of global civil society which is governed by cosmopolitan norms of universal justice -- norms which are difficult for some to accept as legitimate since they are in conflict with democratic ideals. In her first lecture, Benhabib argues that this tension can never be fully resolved, but it can be mitigated through the renegotiation of the dual commitments to human rights and sovereign self-determination. Her second lecture develops this idea in detail, with special reference to recent developments in Europe (for example, the banning of Muslim head scarves in France). The EU has seen the replacement of the traditional unitary model of citizenship with a new model that disaggregates the components of traditional citizenship, making it possible to be a citizen of multiple entities at the same time. The volume also contains a substantive introduction by Robert Post, the volume editor, and contributions by Bonnie Honig (Northwestern University), Will Kymlicka (Queens University), and Jeremy Waldron (Columbia School of Law).