- Tapa blanda: 120 páginas
- Editor: Harcourt Publishers,U.S. (11 de marzo de 1970)
- Colección: Harvest Book
- Idioma: Inglés
- ISBN-10: 9780156695008
- ISBN-13: 978-0156695008
- ASIN: 0156695006
- Valoración media de los clientes: Sé el primero en opinar sobre este producto
- Clasificación en los más vendidos de Amazon: nº90.219 en Libros en idiomas extranjeros (Ver el Top 100 en Libros en idiomas extranjeros)
On Violence (Harvest Book) (Inglés) Tapa blanda – 11 mar 1970
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Reseña del editor
Presents an analysis of the nature, causes, and significance of violence in the second half of the twentieth century. This title also re-examines the relationship between war, politics, violence, and power.
Biografía del autor
Hannah Arendt (1906-1975) is considered one of the most important and influential thinkers of the twentieth century. She is the author of numerous articles and books, including The Origins of Totalitarianism and the essay collection Men in Dark Times.
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What I enjoy most about reading Hannah Arendt is that she cannot be classified into a political school of thought, theoretical framework or political ideology. She is not a Marxist, or a Hegelian nor is she a classic liberal or a conservative. She is a not a libertarian nor a capitalist, socialist or communist. She is an independent thinker in political and social issues which is indeed a very rarefied quality that keeps her work relevant and fresh some forty years after her death. Only the examples in the text are dated, not the thinking or analysis offered.
As America transforms itself into a quasi-plutocracy with the citizens of this society having too much to lose to allow anything, especially political violence, no matter the cause, interfere with the smooth workings of the consumer society, one might wonder how relevant a philosophical examination of political violence might indeed be under such circumstances. After all, the American techno-consumer lifestyle is non-negotiable and violence can only disturb an otherwise self-absorbed, self-satisfied, self-interested complacent citizenry. Hannah Arendt identified this process as already underway forty years ago as she saw participatory self-government giving way to indifferent bureaucracy. There is an ongoing attenuation of political participation, responsibility and thus political freedom on the part of the citizenry.
Hannah Arendt points out that part of the problem is that we like to hold in high regard our governing principle of enlightened self-interest not realizing that self-interest cannot be enlightened because by definition self-interest is self-defined and self-centered and cannot be enlightened beyond itself. Self-interest and the public-interest have mismatching time horizons. Self qua self cannot be enlightened beyond the self and the American citizenry, in the midst of such self-ness may not be an enlightened enough citizenry with a broad enough perspective to maintain the constitutional framework. As Hannah Arendt points out, it is as if we are determined to repeat with great haste the very errors of the European nations that the framers of the Constitution sought to correct.
Before we become even more complacent and self-absorbed, I think we should still consider Hannah Ardent’s very relevant and thoughtful analysis about the use and consequences of violence in political action before such violence rears up again with us little able to understand it and deal with it.
In my own small way I have also prepared a summary of each of the three very engaging parts but elected not to post it with the understanding that perspective readers of a book of this caliber do not need a ‘Cliff Notes’ style summary in order to understand and evaluate the thesis as well as its implications for contemporary American political and social culture.
The book was written in the late 60's and that point of reference has to be taken into account. Black panthers but no Black lives matters, student unrest but no Antifa. Lyndon Johnson but no Trump.
Good comparison to the Founders and their philosophy of freedom in the eighteenth century versus freedom now.