Hannah Arendt

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Hannah Arendt
Portrait of Hannah Arendt, 1949
Hannah Arendt, 1949
Born (1906-10-14)14 October 1906
Linden, Prussian Hanover, German Empire
Died 4 December 1975(1975-12-04) (aged 69)
New York City, United States
Alma mater
Era Twentieth-century philosophy
Region Western philosophy
Doctoral advisor Karl Jaspers[5]
Main interests
Political theory, modernity, philosophy of history
Notable ideas
Website www.hannaharendtcenter.org
Photograph of the house that Hannah was born in, in the market Place in Linden
Hannah Arendt's birthplace in Linden

Johanna "Hannah" Arendt[9] (/ˈɛərənt, ˈɑːrənt/; German: [ˈaːʁənt];[10] 14 October 1906 – 4 December 1975) was a German-born American philosopher and political theorist. Her eighteen books and numerous articles, on topics ranging from totalitarianism to epistemology, had a lasting influence on political theory.[8] Arendt is widely considered one of the most important political philosophers of the twentieth century.[8][11]

As a Jew, Arendt chose to leave Nazi Germany in 1933, and lived in Czechoslovakia, Switzerland, and France before escaping to the United States in 1941 via Portugal. She became an American citizen in 1950, having been stripped of her German citizenship in 1937. Her works deal with the nature of power and the subjects of politics, direct democracy, authority, and totalitarianism. The Hannah Arendt Prize is named in her honor.

Early life and education[edit]

Arendt was born in 1906 into a comfortable educated secular family of German Jews in Linden, Prussia (now a part of Hanover), the daughter of Martha (born Cohn) and Paul Arendt.[12] Later the family moved, first to Königsberg and then Berlin.[6] Arendt's family was thoroughly assimilated and she later remembered: "With us from Germany, the word 'assimilation' received a 'deep' philosophical meaning. You can hardly realize how serious we were about it."[13] Her father died when Hannah was only seven, leaving her mother to raise her.[14]

Arendt came to define her Jewish identity negatively after encountering antisemitism as an adult.[13] She came to greatly identify with Rahel Varnhagen, the eighteenth-century Prussian socialite[14] who desperately wanted to assimilate into German culture, only to be rejected because she was born Jewish.[13] Arendt later said of Varnhagen that she was "my very closest woman friend, unfortunately dead a hundred years now."[13]

After completing her high school studies in 1924, she enrolled at the University of Marburg, where she studied classical languages, German literature and philosophy with Martin Heidegger.[15] According to Hans Jonas, her only German-Jewish classmate, in her year at the university, Arendt began a long and problematic romantic relationship with Heidegger, for which she was later criticized because of his support for the Nazi Party while he was rector at the University of Freiburg. After a year at Marburg, Arendt spent a semester at Freiburg University, attending the lectures of Edmund Husserl.[8] In 1926 she moved to the University of Heidelberg, where in 1929, she completed her dissertation under the existentialist philosopher-psychologist Karl Jaspers. Her thesis was entitled Der Liebesbegriff bei Augustin: Versuch einer philosophischen Interpretation ("On the concept of love in the thought of Saint Augustine: Attempt at a philosophical interpretation").[16] She remained a lifelong friend of Jaspers and his wife, developing a deep intellectual relationship with him.[17]


In 1929, in Berlin, the year her dissertation was published, she married Günther Stern (who wrote using the nom-de-plume Günther Anders).[14] In 1932, Arendt was deeply troubled by reports that Heidegger was speaking at National Socialist meetings. She wrote, asking him to deny that he was attracted to National Socialism. Heidegger replied that he did not seek to deny the rumors (which were true), and merely assured her that his feelings for her were unchanged.[13] As a Jew in Nazi Germany, Arendt was prevented from making a living and discriminated against. She researched antisemitism for some time, joining Kurt Blumenfeld's Zionistische Vereinigung für Deutschland (Zionist Federation of Germany). Her research led to her being denounced by a librarian for anti-state propaganda and arrest by the Gestapo, serving eight days in prison that year.[14][15][18]


On release, realising the danger she was in, Arendt fled Germany[14] for Bohemia and then Geneva, where she worked for some time at the League of Nations. Then, in Paris, she befriended her first husband's cousin, the Marxist literary critic and philosopher, Walter Benjamin. In France, she worked for Youth Aliyah, a Zionist organisation to help young Jewish people emigrate to the British Mandate of Palestine as agricultural workers, saving many from the holocaust.[19][20][21][14][15] There she met the German poet and Marxist philosopher, Heinrich Blücher (1899–1970), in 1936.[14][22] Blücher had been a founding member of the Kommunistische Partei Deutschlands (German Communist Party: KPD) who had been expelled due to his work in the Conciliator faction.

In 1937, she was stripped of her German citizenship and she and Günther Stern divorced that year. In 1940, she and Blücher married. In May that year, after the German Invasion of France, Arendt was interned as an "enemy alien" in Camp Gurs, in south-west France but she managed to escape before the Germans reached the area.[23] In Paris, she completed her biography of Rahel Varnhagen,[24] although this was not published till 1958.[14]

New York[edit]

Arendt left France in 1941 with her husband and her mother, traveling via Portugal to the United States. They relied on visas illegally issued by the American diplomat Hiram Bingham, who aided roughly 2,500 Jewish refugees in this way. Varian Fry, another American humanitarian, paid for their travel and helped obtain the visas. Upon arriving in New York, Arendt became active in the German-Jewish community. From 1941 to 1945, she wrote a column for the German-language Jewish newspaper Aufbau, writing on anti-semitism, refugees and the need for a Jewish army. She also wrote for other German emigré publications. She was also an editor at Schocken Books, which published a number of her works.[14] Beginning in 1944, she was the director of research and Executive Director for the Commission of European Jewish Cultural Reconstruction, and in that capacity traveled to Europe after the war.[25][26][27] Together with her husband, she lived on Riverside Drive in New York and at Kingston, New York, where Blücher taught at nearby Bard College for many years.[14]


In the 1950s Arendt wrote some of her most important works, including The Origins of Totalitarianism (1951),[28] The Human Condition (1958) and On Revolution (1963).[14] Arendt began corresponding with the American author Mary McCarthy in 1950, and although McCarthy was six years her junior they became life long friends.[29][30] In 1950, Arendt also became a naturalized citizen of the United States.[31] The same year, she started seeing Martin Heidegger again, and had what the American writer Adam Kirsch called a "quasi-romance," that lasted for two years, with the man who had previously been her mentor, teacher, and lover.[13] During this time, Arendt defended him against critics who noted his enthusiastic membership in the Nazi party. She portrayed Heidegger as a naïve man swept up by forces beyond his control, and pointed out that Heidegger's philosophy had nothing to do with National Socialism.[13] She served as a visiting scholar at the University of Notre Dame, University of California, Berkeley, Princeton University, and Northwestern University. In 1959, she was named the first female lecturer at Princeton. She also taught at the University of Chicago from 1963 to 1967, where she was a member of the Committee on Social Thought; The New School in Manhattan where she taught as a university professor from 1967 until her death in 1975; Yale University, where she was a fellow, as well as the Center for Advanced Studies at Wesleyan University (1961–62, 1962–63).[32]

In 1961 while covering the trial of Adolf Eichmann in Jerusalem, Arendt wrote to Jaspers a letter that Kirsch described as reflecting "pure racism" toward Sephardic Jews from the Middle East and Ashkenazi Jews from Eastern Europe. She wrote:

On top, the judges, the best of German Jewry. Below them, the prosecuting attorneys, Galicians, but still Europeans. Everything is organized by a police force that gives me the creeps, speaks only Hebrew, and looks Arabic. Some downright brutal types among them. They would obey any order. And outside the doors, the oriental mob, as if one were in Istanbul or some other half-Asiatic country.[13]

Although Arendt remained a Zionist both during and after World War II, she made it clear that she favored the creation of a Jewish-Arab federated state in Palestine, rather than a purely Jewish state. She believed that this was a way to address Jewish statelessness and to avoid the pitfalls of nationalism.[33][34]

She was elected a fellow of the American Academy of Arts and Sciences in 1962 and a member of the American Academy of Arts and Letters in 1964.[35][36]

In 1974, Arendt was instrumental in the creation of Structured Liberal Education (SLE) at Stanford University. She wrote a letter to the president of Stanford to persuade the university to enact Mark Mancall's vision of a residentially-based humanities program.[37][38]


Hannah Arendt's grave at Bard College Cemetery, Annandale-on-Hudson, New York

Heinrich Blücher had died in 1970 and Arendt died in New York City on 4 December 1975, at the age of 69, of a heart attack. She was buried alongside her husband, Heinrich Blücher, at Bard College in Annandale-on-Hudson, New York.


Arendt wrote works on intellectual history as a philosopher, using events and actions to develop insights into contemporary totalitarian movements and the threat to human freedom presented by scientific abstraction and bourgeois morality.[14]

The Origins of Totalitarianism[edit]

Arendt's first major book, The Origins of Totalitarianism (1951),[28] examined the roots of Communism and Nazism. In it, Arendt argues that totalitarianism was a "novel form of government," different from other forms of tyranny in that it applied terror to subjugate mass populations rather than just political adversaries.[39] The book was opposed by some on the left on the grounds that it presented the two movements as equally tyrannical. She further contends that Jewry was not the operative factor in the Holocaust, but merely a convenient proxy. Totalitarianism in Germany was, in the end, about terror and consistency, not eradicating Jews only.

The Human Condition[edit]

In what is arguably her most influential work, The Human Condition (1958), Arendt differentiates political and social concepts, labor and work, and various forms of actions; she then explores the implications of those distinctions. Her theory of political action, corresponding to the existence of a public realm, is extensively developed in this work. Arendt argues that, while human life always evolves within societies, the social part of human nature, political life, has been intentionally realized in only a few societies as a space for individuals to achieve freedom. Conceptual categories, which attempt to bridge the gap between ontological and sociological structures, are sharply delineated. While Arendt relegates labor and work to the realm of the social, she favors the human condition of action as that which is both existential and aesthetic.[8]

Men in Dark Times[edit]

Her collection of essays, Men in Dark Times, presents intellectual biographies of some creative and moral figures of the twentieth century, such as Walter Benjamin, Karl Jaspers, Rosa Luxemburg, Hermann Broch, Pope John XXIII, and Isak Dinesen.

Eichmann in Jerusalem: A Report on the Banality of Evil[edit]

Adolf Eichmann on trial

In her reporting of the 1961 Adolf Eichmann trial for The New Yorker, which evolved into Eichmann in Jerusalem: A Report on the Banality of Evil (1963), she coined the phrase "the banality of evil" to describe the phenomenon of Eichmann. She examined the question of whether evil is radical or simply a function of thoughtlessness, a tendency of ordinary people to obey orders and conform to mass opinion without a critical evaluation of the consequences of their actions. She was sharply critical of the way the trial was conducted in Israel. She also was critical of the way that some Jewish leaders, notably M. C. Rumkowski, acted during the Holocaust. This caused a considerable controversy and even animosity toward Arendt in the Jewish community. Her friend Gershom Scholem, a major scholar of Jewish mysticism, broke off relations with her. Arendt was criticized by many Jewish public figures, who charged her with coldness and lack of sympathy for the victims of the Holocaust. Because of this lingering criticism neither this book nor any of her other works were translated into Hebrew, until 1999.[40] This controversy was answered by Hannah Arendt in the book's Postscript.

The controversy began by calling attention to the conduct of the Jewish people during the years of the Final Solution, thus following up the question, first raised by the Israeli prosecutor, of whether the Jews could or should have defended themselves. I had dismissed that question as silly and cruel, since it testified to a fatal ignorance of the conditions at the time. It has now been discussed to exhaustion, and the most amazing conclusions have been drawn. The well-known historico-sociological construct of "ghetto mentality"… has been repeatedly dragged in to explain behavior which was not at all confined to the Jewish people and which therefore cannot be explained by specifically Jewish factors… This was the unexpected conclusion certain reviewers chose to draw from the "image" of a book, created by certain interest groups, in which I allegedly had claimed that the Jews had murdered themselves.[41]

Arendt ended the book by writing:

Just as you Eichmann supported and carried out a policy of not wanting to share the earth with the Jewish people and the people of a number of other nations—as though you and your superiors had any right to determine who should and who should not inhabit the world—we find that no one, that is, no member of the human race, can be expected to want to share the earth with you. This is the reason, and the only reason, you must hang.

On Revolution (1963)[edit]

Arendt's book On Revolution presents a comparison of two of the main revolutions of the eighteenth century, the American and French Revolutions. She goes against a common view of both Marxist and leftist views when she argues that France, while well studied and often emulated, was a disaster and that the largely ignored American Revolution was a success. The turning point in the French Revolution occurred when the leaders rejected their goals of freedom in order to focus on compassion for the masses. In the United States, the founders never betray the goal of Constitutio Libertatis. Arendt believes the revolutionary spirit of those men had been lost, however, and advocates a "council system" as an appropriate institution to regain that spirit.

On Violence[edit]

Arendt's essay, On Violence, distinguishes between violence and power. She maintains that, although theorists of both the left and right regard violence as an extreme manifestation of power, the two concepts are, in fact, antithetical. Power comes from the collective will and does not need violence to achieve any of its goals, since voluntary compliance takes its place. As governments start losing their legitimacy, violence becomes an artificial means toward the same end and is, therefore, found only in the absence of power. Bureaucracies then become the ideal birthplaces of violence since they are defined as the "rule by no one" against whom to argue and, therefore, recreate the missing links with the people they rule over.

The Life of the Mind[edit]

Her posthumous book, The Life of the Mind (1978, edited by Mary McCarthy), remained incomplete. During Arendt's tenure at the New School, in 1974, she presented a graduate level political philosophy class entitled, "Philosophy of the Mind". It was during these class lectures that Arendt crystallized her concepts. The class was based on her working draft of Philosophy of the Mind, which was later edited to Life of the Mind. Arendt's working draft of Philosophy of the Mind was distributed to graduate students at the New School during her visiting professorship in 1974. Also, stemming from her Gifford Lectures at the University of Aberdeen in Scotland, her last writing focused on the mental faculties of thinking and willing. In a sense, Life of the Mind went beyond her previous work concerning the vita activa. In her discussion of thinking, she focuses mainly on Socrates and his notion of thinking as a solitary dialogue between oneself. This appropriation of Socrates leads her to introduce novel concepts of conscience—an enterprise that gives no positive prescriptions, but instead, tells one what I cannot do if I would remain friends with myself when I re-enter the two-in-one of thought where I must render an account of my actions to myself—and morality—an entirely negative enterprise concerned with forbidding participation in certain actions for the sake of remaining friends with oneself.

Arendt's critique of human rights[edit]

In The Origins of Totalitarianism, Hannah Arendt devotes a lengthy chapter to a critical analysis of human rights. Arendt isn't skeptical of the notion of political rights in general, but instead defends a national or civil conception of rights.[42] Human rights, or the Rights of Man as they were commonly called, are universal, inalienable, and possessed simply by virtue of being human. In contrast, civil rights are possessed by virtue of belonging to a political community, most commonly by being a citizen. Arendt's primary criticism of human rights is that they are ineffectual and illusory because their enforcement is in tension with national sovereignty.[43] She argued that since there is no political authority above that of sovereign nations, state governments have little incentive to respect human rights when such policies conflict with national interests. This can be seen most clearly by examining the treatment of refugees and other stateless people. Since the refugee has no state to secure their civil rights, the only rights they have to fall back on are human rights. In this way Arendt uses the refugee as a test case for examining human rights in isolation from civil rights.

Arendt's analysis draws on the refugee upheavals in the first half of the twentieth century along with her own experience as a refugee fleeing Nazi Germany. She argued that as state governments began to emphasize national identity as a prerequisite for full legal status, the number of minority resident aliens increased along with the number of stateless persons whom no state was willing to recognize legally.[44] The two potential solutions to the refugee problem, repatriation and naturalization, both proved incapable of solving the crisis. Arendt argued that repatriation failed to solve the refugee crisis because no government was willing to take them in and claim them as their own. When refugees were forcibly deported to neighboring countries, such immigration was deemed illegal by the receiving country, and so failed to change the fundamental status of the migrants as stateless.[45] Attempts at naturalizing and assimilating refugees also had little success.[45] This failure was primarily the result of resistance from both state governments and the majority of citizens, since both tended to see the refugees as undesirables who threatened their national identity. Resistance to naturalization also came from the refugees themselves who resisted assimilation and attempted to maintain their own ethnic and national identities.[46] Arendt contends that neither naturalization nor the tradition of asylum was capable of handling the sheer number of refugees. Instead of accepting some refugees with legal status, the state often responded by denaturalizing minorities who shared national or ethnic ties with stateless refugees.

Arendt argues that the consistent mistreatment of refugees, most of whom were placed in internment camps, is evidence against the existence of human rights. If the notion of human rights as universal and inalienable is to be taken seriously, the rights must be realizable given the features of the modern liberal state.[47] Arendt contends that they are not realizable because they are in tension with at least one feature of the liberal state—national sovereignty. One of the primary ways in which a nation exercises sovereignty is through control over national borders. State governments consistently grant their citizens free movement to traverse national borders. In contrast, the movement of refugees is often restricted in the name of national interests.[48] This restriction presents a dilemma for liberalism because liberal theorists typically are committed to both human rights and the existence of sovereign nations.


In the intended third volume of The Life of the Mind, Arendt was planning to engage the faculty of judgment, but she did not live to write it. Nevertheless, although her notion of judging remains unknown, Arendt did leave manuscripts (such as Thinking and Moral Considerations and Some Questions on Moral Philosophy) and lectures (Lectures on Kant's Political Philosophy) concerning her thoughts on this mental faculty. The first two articles were edited and published by Jerome Kohn, one of Arendt's assistants and a director of the Hannah Arendt Center at The New School in New York, and the last was edited and published by Ronald Beiner, professor of political science at the University of Toronto. Her personal library was deposited at Bard College at the Stevenson Library in 1976, and includes approximately 4,000 books, ephemera, and pamphlets from Arendt's last apartment. The college has begun archiving some of the collection digitally, which is available at The Hannah Arendt Collection.[49]

Arendt's life and work are still part of current culture and thought. In 2012 the film, Hannah Arendt, was produced and distributed depicting the controversy over Arendt's coverage of the Eichmann trial.[50] In 2016, the filmmaker Ada Ushpiz produced a documentary on Hannah Arendt, Vita Activa: The Spirit of Hannah Arendt.[51] The New York Times designated it a NYT's critics pick.[11] Since the election of Donald Trump to the U.S. Presidency, some journals are resurrecting her ideas to help make sense of the current situation. [52][53]


Hannah-Arendt Straße in Berlin

Selected publications[edit]

  • Der Liebesbegriff bei Augustin: Versuch einer philosophischen Interpretation [On the concept of love in the thought of Saint Augustine: Attempt at a philosophical interpretation] (PDF) (Doctoral thesis, Department of Philosophy, University of Heidelburg) (in German). Berlin: Springer. 1929. 
  • — (1976) [1951, New York: Schocken]. The Origins of Totalitarianism [Elemente und Ursprünge totaler Herrschaft] (revised ed.). Houghton Mifflin Harcourt. ISBN 978-0-547-54315-4. , (see also The Origins of Totalitarianism)
  • The Human Condition (Chicago: University of Chicago Press, 1958).
  • Arendt, Hannah (1997) [1957 Liliane Weissberg]. Rahel Varnhagen: Lebensgeschichte einer deutschen Jüdin aus der Romantik [Rahel Varnhagen: The Life of a Jewess]. trans. English Richard and Clara Winston. Baltimore: Johns Hopkins University Press. ISBN 978-0-8018-5587-0.  400 pages. (see Rahel Varnhagen)[a]
  • Die ungarische Revolution und der totalitäre Imperialismus (1958).
  • Reflections on Little Rock (1959).
  • Between Past and Future: Six exercises in political thought (New York: Viking, 1961). (Two more essays were added in 1968.)
  • On Revolution (New York: Viking, 1963).
  • Eichmann in Jerusalem: A Report on the Banality of Evil (1963). (Rev. ed. New York: Viking, 1968.)
  • Men in Dark Times (New York: Harcourt, Brace and World, 1968).
  • On Violence. Harvest Books (New York: Harcourt, Brace and World, 1970). (Also included in Crises of the Republic.)
  • Crises of the Republic: Lying in Politics; Civil Disobedience; On Violence; Thoughts on Politics and Revolution (New York: Harcourt, Brace, Jovanovich, 1972). "Civil Disobedience" originally appeared, in somewhat different form, in The New Yorker. Versions of the other essays originally appeared in The New York Review of Books.
  • The Jew as Pariah: Jewish Identity and Politics in the Modern Age, edited with an introduction by Ron H. Feldman (1978).
  • Life of the Mind, unfinished at her death, Ed. Mary McCarthy, two vols. (New York: Harcourt Brace Jovanovich, 1978). ISBN 0-15-107887-4.
  • Hannah Arendt / Karl Jaspers Correspondence, 1926–1969. Edited by Lotte Kohler and Hans Saner, translated by Robert Kimber and Rita Kimber (New York: Harcourt Brace Jovanovich, 1992).
  • Essays in Understanding, 1930–1954: Formation, Exile, and Totalitarianism, Ed. Jerome Kohn (New York: Harcourt, Brace, 1994). Paperback reprint edition, September 10, 1983, ISBN 0-300-03099-1. Paperback ed. (New York: Schocken, 2005).
  • Love and Saint Augustine. Edited with an Interpretive Essay by Joanna Vecchiarelli Scott and Judith Chelius Scott (Chicago: The University of Chicago Press, 1996/1998).
  • Lectures on Kant's Political Philosophy. Edited and with an Interpretive Essay by Ronald Beiner (The University of Chicago Press, 1992).
  • Within Four Walls: The Correspondence between Hannah Arendt and Heinrich Blücher, 1936–1968. Edited by Lotte Kohler, translated by Peter Constantine (New York: Harcourt, 1996).
  • Responsibility and Judgment. Edited with an introduction by Jerome Kohn (New York: Schocken, 2003).
  • Hannah Arendt and Martin Heidegger. Letters, 1925–1975, Ed. Ursula Ludz, translated Andrew Shields (New York: Harcourt, 2004).
  • The Promise of Politics. Edited with an Introduction by Jerome Kohn (New York: Schocken, 2005).
  • Arendt und Benjamin: Texte, Briefe, Dokumente. Edited by Detlev Schöttker and Erdmut Wizisla (2006).
  • The Jewish Writings. Edited by Jerome Kohn and Ron H. Feldman. Schocken Books (2007).

See also[edit]


  1. ^ Originally conceived as a habilitation thesis.


  1. ^ Allen, Wayne F. (1 July 1982). "Hannah Arendt: existential phenomenology and political freedom". Philosophy & Social Criticism. 9 (2): 170–190. doi:10.1177/019145378200900203. 
  2. ^ Bowen-Moore, Patricia (1989). Hannah Arendt's Philosophy of Natality. Springer. p. 119. 
  3. ^ Kristeva, Julia (2001). Hannah Arendt: Life is a Narrative. University of Toronto Press. p. 48. 
  4. ^ Republicanism (Stanford Encyclopedia of Philosophy)
  5. ^ https://books.google.ca/books?id=nwAvDwAAQBAJ&pg=PA3&lpg=PA3&dq=Hannah+Arendt+doctoral+supervisor&source=bl&ots=SOGo2oA-Vd&sig=85Zd7TrO4O_GRVT05BKBgSVuimw&hl=en&sa=X&ved=0ahUKEwi8t9vo_J7aAhWDaFAKHWQxD4gQ6AEIODAC#v=onepage&q=Hannah%20Arendt%20doctoral%20supervisor&f=false
  6. ^ a b Yar 2018.
  7. ^ Fry, Karin. "Arendt, Hannah". Women-philosophers.com. Archived from the original on 2013-02-09. 
  8. ^ a b c d e d'Entreves, Maurizio Passerin (Winter 2016). "Hannah Arendt". In Zalta, Edward N. The Stanford Encyclopedia of Philosophy. Retrieved 15 April 2017. 
  9. ^ Wood, Kelsey Wood. "Hannah Arendt". Literary Encyclopedia. Retrieved 24 September 2012. 
  10. ^ "Arendt". Random House Webster's Unabridged Dictionary.
  11. ^ a b Scott, A. O. (5 April 2016). "Review: In 'Vita Activa: The Spirit of Hannah Arendt,' a Thinker More Relevant Than Ever". The New York Times. 
  12. ^ John McGowan (15 December 1997). Hannah Arendt: An Introduction. University of Minnesota Press. ISBN 9781452903385. 
  13. ^ a b c d e f g h Kirsch, Adam (12 January 2009). "Beware of Pity: Hannah Arendt and the power of the impersonal". The New Yorker. Retrieved 2015-09-09. 
  14. ^ a b c d e f g h i j k l Berkowitz 2013.
  15. ^ a b c Maier-Katkin 2010.
  16. ^ Arendt 1929.
  17. ^ Arendt, Hannah; Jaspers, Karl (1992). Correspondence 1926-1969. Harcourt Brace Jovanovich. ISBN 0-15-107887-4. 
  18. ^ "Hannah Arendt Facts". Retrieved 15 April 2017. 
  19. ^ Young-Bruehl 2004, pp. 137–139.
  20. ^ Cullen-DuPont, Kathryn (1 August 2000). Encyclopedia of women's history in America. Infobase Publishing. pp. 16–17. ISBN 978-0-8160-4100-8. Retrieved 28 November 2011. 
  21. ^ "Hannah Arendt". Jewish Virtual Library. Retrieved 16 January 2016. 
  22. ^ Young-Bruehl 2004, p. 139.
  23. ^ Annette Vowinckel: "Hannah Arendt: zwischen deutscher Philosophie und jüdischer Politik" p. 38
  24. ^ Arendt 1997.
  25. ^ Young-Bruehl 2004, p. 188.
  26. ^ Swift 2008, p. 12.
  27. ^ Sznaider, Natan (20 October 2006). "Human, citizen, Jew". Haaretz. Retrieved 28 August 2012. 
  28. ^ a b Arendt 1976.
  29. ^ Young-Bruehl 2004, p. xii.
  30. ^ Arendt, Hannah; McCarthy, Mary (1995). Between Friends: The Correspondence of Hannah Arendt and Mary McCarthy 1949-1975. Secker & Warburg. ISBN 0-436-20251-4. 
  31. ^ Pfeffer, Anshel (9 May 2008). "Dear Hannah". Haaretz. Retrieved 28 August 2012. 
  32. ^ "DACS". Archived from the original on 14 March 2017. Retrieved 15 April 2017. 
  33. ^ "Hannah Arendt: From Iconoclast to Icon". Tikkun. Retrieved 16 January 2016. 
  34. ^ "Judith Butler reviews The Jewish Writings by Hannah Arendt, edited by Jerome Kohn and Ron Feldman". London Review of Books. 10 May 2007. Retrieved 16 January 2016. 
  35. ^ "Book of Members, 1780-2010: Chapter A" (PDF). American Academy of Arts and Sciences. Retrieved 22 April 2011. 
  36. ^ "Deceased Members". American Academy of Arts and Letters. Archived from the original on 26 July 2011. Retrieved 22 April 2011. 
  37. ^ Bird, David (6 December 1975). "Hannah Arendt, Political Scientist, Dead". The New York Times. Retrieved 19 November 2008. 
  38. ^ "New York Times". 
  39. ^ "Introduction – Hannah Arendt". Retrieved 15 April 2017. 
  40. ^ Elon, Amos. Introduction. Eichmann in Jerusalem: A Report on the Banality of Evil. By Hannah Arendt. New York: Penguin, 2006, xxi.
  41. ^ Arendt, Hannah. Eichmann in Jerusalem. Penguin, 1963, pp. 283–284.
  42. ^ Arendt, Hannah (1973-03-21). The Origins of Totalitarianism. Houghton Mifflin Harcourt. p. 389. ISBN 0547543158. 
  43. ^ Lamey, Andy (2011-04-05). Frontier Justice: The Global Refugee Crisis and What To Do About It. Doubleday Canada. pp. 17–19. ISBN 9780307367921. 
  44. ^ Arendt, Hannah (1973-03-21). The Origins of Totalitarianism. Houghton Mifflin Harcourt. pp. 379–381. ISBN 0547543158. 
  45. ^ a b Arendt, Hannah (1973-03-21). The Origins of Totalitarianism. Houghton Mifflin Harcourt. pp. 378–384. ISBN 0547543158. 
  46. ^ Arendt, Hannah (1973-03-21). The Origins of Totalitarianism. Houghton Mifflin Harcourt. p. 379. ISBN 0547543158. 
  47. ^ Lamey, Andy (2011-04-05). Frontier Justice: The Global Refugee Crisis and What To Do About It. Doubleday Canada. pp. 27–29. ISBN 9780307367921. 
  48. ^ Lamey, Andy (2011-04-05). Frontier Justice: The Global Refugee Crisis and What To Do About It. Doubleday Canada. pp. 239–240. ISBN 9780307367921. 
  49. ^ "Hannah Arendt Collection". Stevenson Library, Bard College. Retrieved 24 September 2012. 
  50. ^ http://www.bbfc.co.uk/releases/hannah-arendt-film
  51. ^ https://zeitgeistfilms.com/film/vitaactivathespiritofhannaharendt
  52. ^ https://www.theguardian.com/us-news/2017/feb/01/totalitarianism-in-age-donald-trump-lessons-from-hannah-arendt-protests
  53. ^ http://www.dw.com/en/why-the-world-is-turning-to-hannah-arendt-to-explain-trump/a-37371699
  54. ^ Shenhav, Yehouda (3 May 2007). "All aboard the Arendt express". Haaretz. Retrieved 28 August 2012. 
  55. ^ 52°30′48″N 13°22′46″E / 52.5134379°N 13.3794204°E / 52.5134379; 13.3794204 (Hannah Arendt Straße)
  56. ^ "Hannah Arendt Gymnasium, Haßloch". Hagh.bildung-rp.de. Retrieved 24 September 2012. 
  57. ^ "Hannah Arendt Gymnasium, Barsinghausen" (in German). Han-nah.de. 17 September 2012. Archived from the original on 15 September 2012. Retrieved 24 September 2012. 
  58. ^ "Hannah Arendt Gymnasium, Lengerich" (in German). Hag-lengerich.de. Retrieved 24 September 2012. 
  59. ^ "Hannah Arendt Gymnasium, Berlin" (in German). Hag-berlin.net. Retrieved 24 September 2012. 
  60. ^ Kasper Heinrich: Fotografien von Fred Stein: Der Poet mit der Kleinbildkamera. Der Spiegel 11/19, 2013
  61. ^ "Hannah Arendt's 108th Birthday". Retrieved 15 April 2017. 
  62. ^ "Contre-histoire de la philosophie – Saison 12 : La pensée post-nazie". 6 August 2014. Archived from the original on 6 August 2014. Retrieved 15 April 2017. 


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Works about Arendt[edit]

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