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    Hannah Arendt on the Banality of Evil

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    Hannah Arendt is a German Jewish philosopher, born in 1906 and died in 1975. She studied philosophy with Martin Heidegger as Professor. Her works deal with the nature of power and political subjects such as democracy, authority, and totalitarianism. She flew away to France in 1933, when Adolf Hitler became Chancellor in Germany. She flew away from Europe to the United States after escaping from the concentration camp of Gurs. She became a Professor in New York city, in which she became an active

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    The Human Condition, by Hannah Arendt

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    In Hannah Arendt’s work, The Human Condition, Arendt addresses the active life or Vita Activa and how the three major human activities are incorporated into the public and private realms. The private realm, in which finances and basic needs are met, exists within the household. The Public Realm involves politics and interaction between individuals. All interaction within the public realm requires the individual to have attained freedom. As society continues to develop, however, and the Modern Age

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    Public Intellectuals and Impassioned Publics The 2012 film Hannah Arendt depicts the struggle between passion and reason. Hannah Arendt’s safety is directly threatened because of her articles on the trial of Adolf Eichmann. The public saw her stance as being too sympathetic to Eichmann, since she describes him as ordinary and mediocre. The impassioned belief that Eichmann must be an evil, scary monster was not affirmed in her writing. Due to this, the public lashed out against her. The mentality

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    describing the role of oil corporations in America, in light of the actions America has taken since the September 11 terrorist attacks. Freedom, as Arendt perceives it, can only exist in the form of a public space where all citizens, free from the demands of necessity, can come together and actively participate in political discourse. According to Arendt, this notion of freedom has disappeared with the modern age, where world alienation and introspection has led to a society removed from a common world

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    this supremacy, however, is the fact that America's society is facing several problems. Among these problems is what Hannah Arendt calls the emergence of society through the mergence of both the personal and public realms. This major problem has spawned numerous other problems, so has been chosen as the underlying cause for the tribulations of modern American society. Hannah Arendt, author of The Human Condition, has provided relevant analysis that applies to this major problem facing American society

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    analyze the ways in which the faculty of thinking can avoid evil action, taking into account Hannah Arendt's discussion regarding the banality of evil and thoughtlessness in connection with the Eichmann trial. I focus on the following question posed by Arendt: "Could the activity of thinking as such, the habit of examining and reflecting upon whatever happens to come to pass, regardless of specific content and quite independent of results, could this activity be of such a nature that it 'conditions' men

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    Coping with Uncertainty in Science and Morality: Tracing the Problems with Human Self-Understanding through Hannah Arendt's Reflection on Vita Activa ABSTRACT: Today we live in a society in which hazards can no longer be regarded as mere side-effects of progress. How much more serious the problems we face today are is understood not only by seeing the magnitude of material or biological crises (such as environmental disruption), but also by discerning what we may call our 'epistemic and moral

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    The Human Condition: Message Lost in the Capitalist Machine In The Human Condition, by Hannah Arendt, the fundamental qualities of human behavior are described and analyzed. These qualities are first described by discussing the different entities present in the lives of Athenian Greeks. This partition of human life into separate units is supposed to be applied to modern American society as well, however, the structure of today's social order differs from that of ancient Greek. These disparities

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    would put the texts in the following order: William James - Some Problems of Philosophy Rene Descartes - Meditations on First Philosophy Non-Cartesian Soums Luckmann & Berger -- The Social Construction of Reality George Orwell -- 1984 Hannah Arendt -- Eichmann in Jerusalem Lem -- The Futurological Congress Ong -- Orality & Literacy Jean-Paul Sartre -- Nausea Abram -- The Spells of the Sensuous Along with a cohesiveness of thought, the order in which they are presented allows for a build

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    Terrorism and Human Rights

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    explanations with some prior comments. First, a search for explanation does not imply justification. There is no justification for such acts. Nor does any explanation remove the perpetrators' moral and legal responsibility for these criminal acts. Hannah Arendt was concerned about exactly such a point in the last pages of Eichmann in Jerusalem. She wrote: "Another such escape from the area of ascertainable facts and personal responsibility are the countless theories, based on non-specific, abstract, hypothetical

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