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DOES POLITICS CREATE THE POSSIBILITY OF A SHARED FREEDOM? - Coggle Diagram

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      - QUOTE
        
        Christians have spoke on the earth as a vale of tears and philosophers have looked upon their body as a prison of mind or soul, nobody in the history of mankind has ever concieved of the earth as a prison for men's bodies or shown such eagerness to go literally from here to the moon Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.2
        
        the wish to escape the human condition, I suspect also underlies the hope yo extend man's life span far beyond the hundred year limit Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.2
        
        it managed to stay in the skies, it dwelt and moved in the proximity of the heavenly bodies as though it had been admitted tentativitely to their sublime company Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), P.1
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        the modern age is not the same as the modern world [] scientifically, the modern age which began in the 17th c came to an end at the beginning of the 20th c; politically the modern world in which we live today was born with the first atomic explosions Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.6
        
        the purpose of the historical analysis is to trace back modern world alienation Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.6
        
        a reconsideration of the human condition from the vantage point of consideration of our newest experiences and our most recent fears [] what I propose therefore is very simple; it is nothing more than to think what we are doing Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.5
        
        the highest and perhaps purest activity of which men are capable the activity of thinking is left out of these present considerations Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.5
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  - - - THESIS
        
        QUOTE
        
        the human condition is not the same as human nature, the total sumo human activities and capabilities which correspond to the human condition does not constitute anything ilke human natrure Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.9-10
        
        the impact of the world's reality upon human existence is felt and received as a conditioning force Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.9
        
        men are conditioned beings because everything they come in contact with turns immediately into a condition of their existence Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.9
        
        action is the political activity par excellence, natality and not mortality may be the central category of political, as distinguished from metaphysical thought Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.9
        
        the newcomer possesses the capacity of beginning something anew, that is, of acting Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.9
        
        all three activities and their corresponding conditions are intimately connected with the most general condition of human existence: birth death natality mortality Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.8
        
        the multitude of human beings becomes the result of multiplication, action would be an unnecessary luxury [] if men were endlessly repriductible repetitions of the same model Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.8
        
        thee human condition of work is worldliness Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.7
        
        the human condition of labour is life itself Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.7
        
        with the term vita active I [ropose to designate three fundamental human activities; labour, work and action, they are fundamental because wach responds to one of the basic conditions under which life on earth has been given to man Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.7
        
        PARAPHRASE
      - HUMAN NATURE
        
        QUOTE
        
        the problem of human nature, the augustinian quaestio mihi factus sum a question have I become for myself seems unanswerable in both its individual psychological sense and its general philosophical sense Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.10
        
        it is unlikely that we who can know determine and define the natural essence of all things surrounding us which we are not should ever be able to do the same for ourselves this would be like jumping over our own shadows. Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.10
        
        PARAPHRASE
    - - THESIS
        
        QUOTE
        
        Aristotle distinguished three ways of life which men might choose in freedom that is in full independence of the necessities of life and the relationships they originated [] it excluded every body who involuntarily or voluntarily for his whole life or temporarily had lost the free disposition of his movements and activities Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.12
        
        the difference between the Aristotelian and the later medieval use of the term is that the bios politikos denoted expicitly only the realm of human affairs, stressing the action, praxis, needed to establish and sustain it Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.13
        
        this condition [vita activa] has not been changed essentially with the modern break with the tradition and the eventual reversal of its hierarchical order in Marx and Nietzsche [] the conceptual framework is left more or less in tact Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.17
        
        my use of the term vita activa presupposes that the concern underlying all its activities is not the same as and is neither superior nor inferior to the central concern of the city contemplativa Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.17
        
        PARAPHRASE
    - - THESIS
        
        QUOTE
        
        the men of thought and the men of action began to take different paths Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.17
        
        the mortality of men lies in the fact that individual life with a recognisable life story from birth to death rises out of biological life[] a rectilinear course of movement cuts through the circular movement of biological life Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.18
        
        the task and potential greatness of mortals lie in their ability to produce things - works and deeds and words which deserve to be and at at least to a degree are at home in everlastingness Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.19
        
        [the distinction between man and animal] the best who constantly prove themselves to be the best and who prefer immortal fame to mortal things are really human; the others content with whatever pleasures nature will yield them live and die like animals Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.19
        
        the fall of the Roman Empire plainly demonstrated that no work of mortal hands can be immortal and it was accompanied by the rise of the christian gospel of an everlasting life to its position as the exclusive religion of western mankind both together made any striving for an earthy immortality futile and unnecessary Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.21
        
        PARAPHRASE
  - - - LABOUR
        
        QUOTE
        
        the activity of labor does not need the presence of others though a being labouring in complete solitude would not be human but an animal laborans Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.22
        
        action alone is the exclusive prerogative of man neither a beast not a god is capable of it and only action is entirely dependent upon the constant presence of others Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.22-3
        
        PARAPHRASE
      - SOCIETY
        
        QUOTE
        
        it is only with the concept of a societas generis human, a society of man kind, that the term social begins to acquire the general meaning of a fundamental human condition Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.24
        
        a simple historical fact that the foundation of the polis was preceded by the destruction of all organised units resting on kinship such as the phratria and the phyle Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.24
        
        to be political to live in a polis meant that everything was decided through words and persuasion and not through force and violence Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.26
        
        the emergence of the social realm which is neither private nor public strictly speaking is a relatively new phenomenon whose origin coincided with the emergence of the modern age and which found its political form in the nation state Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.28
        
        the collective of families economically organised into the facsimile of one super human family is what we call society and its political form of organisation is called nation Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.29
        
        according to ancient thought the very term political economy would have been a contradiction in terms whatever was economic related to the life of the individual and the survival of the species, was a non political household affair by definition Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.29
        
        the distinctive trait of the household sphere was that in it men lived together because they were driven by their wants and needs Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.30
        
        PARAPHRASE
      - VIOLENCE V THOUGHT V WORDS
        
        QUOTE
        
        finding the right words at the right moment quite apart from the information or communication they may convey is action, only sheer violence is mute and for this reason violence alone can never be great Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.26
        
        [post invention of conception of polis] speech as a means of persuasion rather than the specifically human way of answering talking back and measuring up to whatever happened or was done Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.26
        
        Aristotle meant neither to define man in general nor to indicate man's highest capacity which to him was not logos, that is, not speech or reason, but nous the capacity of contemplation whose chief characteristic is that its content cannot be rendered in speech Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.27
        
        [those extra-polis] deprived of a way of life in which speech and only speech made sense and where the central concern of all citizens was to talk with eachother Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.27
        
        freedom is located in the realm of the social and force or violence becomes the monopoly of government Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.31
        
        violence is the pre political act of liberating oneself from the necessity of life for the freedom of world Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.31
        
        PARAPHRASE
        
        violence as pre political in Greece
      - THE STATE
        
        QUOTE
        
        what prevented the polis from violating the private lives of its citizens [] was not respect for private property as we understand it but the fact that without owning a house a man could not participate in the affairs of the world because he had no location in it which was properly his own Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.29-30
        
        PARAPHRASE
      - FREEDOM, EQUALITY
        
        QUOTE
        
        to be free meant not to be subject to the necessity of life or to the command of another and not to be in command oneself it meant neither to rule nor oto be ruled thus within the realm of the household freedom did not ecist Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.2
        
        to be free meant to be free from the inequality present in rulership and to move in a sphere where neither rule nor being ruled existed
        
        the difference between the ancient household head and the feudal lord is that the feudal lord could render justice within the limits of his rule whereas the ancient household head while he might exert a milder or harsher rule knew neither of laws nor justice outside the political realm Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.34
        
        medieval political thought concerned exclusively with the secular realm remained unaware of the gulf between the sheltered life in the household and the merciless exposure of the polis Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.35
        
        the only postclassical political theorist [] who perceived the full and understood something of the courage needed to cross it was machiavelli who described it in the rise of the condottiere from low condition to high rank from privacy to princedom that is from circumstances common to all men to the shining glory of great deeds Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.35
        
        to be poor or to be in ill health meant to be subject to physically necessicity [] a poor free man preferred the insecurity of a daily changing labour market to regular assured work [] it restricted his freedom to do as he pleased every day [] harsh painful labour was preferred to the easy life of many household slaves Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.31
        
        PARAPHRASE
        
        ancient equality becomes an us them paradigm, freedom from being them
    - - PRIVACY
        
        QUOTE
        
        we no longer think primarily of deprivation when we use the word privacy and this is partly due to the enormous enrichment of the private sphere through modern individualism Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.38
        
        every activity performed in public can attain an excellence never matched in privacy for excellence by definition needs the formality of the public Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.49
        
        PARAPHRASE
      - FAMILY
        
        QUOTE
        
        the striking confidence of the rise of society with the decline of family indicates clearly that what actually took place was the absorption of the family unit into corresponding social groups Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.40
        
        PARAPHRASE
      - STATE & MAJORITY
        
        QUOTE
        
        one unanimous opinion Is tremendously enforced by sheer number, actual rule exerted by one man reoresenting the common interest and the right opinion could eventually be dispensed withHannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.40
        
        every increase in population means an increased validity and a marked decrease of deviation politically this means that the larger the population in any given body politic the more likely it will be the social rather than the political that governs the public realm Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.43
        
        the unfortunate truth about behaviourism and the validity of its laws is that the more people there are the more likely they are to behave and the less likely to tolerate non-behaviour Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.43
        
        what Marx did not and at his time could not understand was that the germs of communistic society were present in the reality of a national household and that their full development was not hindered by any class-interest as such but only by the already obsolete monarchical structure of the nation state Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.44
        
        what we traditionally call state and government gives place here to pure administration a state of affairs which Marx rightly predicted as the withering away of the state [] he was wrong in assuming only a revolution could bring it about and even more wrong in believing the complete victory of society would mean the eventual emergence of the realm of freedom Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.45
        
        society is in the life process itself which in one form or another has been channelled into the public realm Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.45
        
        PARAPHRASE
    - - VALUES
        
        QUOTE
        
        because of its inherent wordlessness love can only become false and perverted when it is used for political purposes such as the change or salvation of the world Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.52
        
        even robbers have between them what they call charity Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.53
        
        PARAPHRASE
      - PUBLIC
        
        QUOTE
        
        while the public realm may be great it cannot be charming precisely because it is unable to harbour the irrelevant Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.52
        
        if the world is to contain a public space it cannot be erected for one generation and planned for the living only it must transcend the life-span of mortal men Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.55
        
        the polis was for the greeks what res public was for the romans first of all their guarantee against the futility of individual life the space protected against this futility and reserved for the relative permanence if not immortality of mortals Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.56
        
        PARAPHRASE
    - - MULTITUDES
        
        QUOTE
        
        mass society not only destroys the public realm but the private as well, deprives men not only of their place in the world but of their private home Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.59
        
        PARAPHRASE
      - PROPERTY
        
        QUOTE
        
        the profound connection between private and public manifest on its most elementary level in the question of private property is likely to be misunderstood today because of the modern equation of property and wealth on one side and propertylessness and poverty on the other Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.61
        
        wealth and property far from being the same are of an entirely different nature Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.61
        
        the wealth of any single individual consists of his share in the annual income of society as a wholr Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.61
        
        Proudhon's dictum that property is theft has a solid basis of truth in the origins of modern capitalism Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.67
        
        PARAPHRASE
      - PRIVACY
        
        QUOTE
        
        privacy was like the other, the dark and hidden side of the public realm and while to be political meant to attain the highest possibility of human existence, to have no private place of one's own meant to be no longer human Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.64
        
        PARAPHARSE
    - - WEALTH
        
        QUOTE
        
        wealth remains something to be used and consumed no matter how many individual life spans it may sustain Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.68
        
        only when wealth became capital whose chief function was to generate more capital did private property equal or come close to the permanence inherent in the commonly shared world [] this permanence is of a different nature it is the permanence of a process rather than the permanence of a stable structure Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.68-9
        
        PARAPHRASE
  - - - THESIS
        
        QUOTE
        
        [Dante] nothing acts unless by acting it makes patent its latent self Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.175
        
        human plurality the basic condition of both action and speech has the twofold character of equality and distinction Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.175
        
        otherness is an important aspect of plurality the reason why all our definitions are distinctions Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.176
        
        a life without speech and without action [] is literally dead to the world; it has ceased to be a human life because it is no longer lived among men Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.176
        
        that there be a beginning, man was created before whom there was nobody, said Augustine in his political philosophy. this beginning is not the same as the beginning of the world it is not the beginning of something but of somebody, who is a beginner himself Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.177
        
        speechless action would no longer be action because there would no longer be an actor and the actor the dozer of deeds is possible only if he is at the same time the speaker of words Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.178-9
        
        the disclosure of who in contradistinction to what somebody is [] is implicit in everything somebody says and does Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.179
        
        both are lonely figures, the one being for the other against all men they therefore remain outside the pale of Hunan intercourse and are politically marginal figures who usually enter the historical scene in times of corruption disintegration and political bankruptcy Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.180
        
        PARAPHRASE
    - - DISCOURSE
        
        QUOTE
        
        the moment we want to say who somebody is our very vocabulary leads us astray into saying what he is we get entangled in a description of qualities he necessarily shares with others like him Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.181
        
        PARAPHASE
        
        the theatre is the political art par excellence only there is the political sphere of human life transposed into art. by the same token it is the only art whose sole subject is man in his relationship to others Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.188
      - RELATIONALITY
        
        QUOTE
        
        it is because of this already existing web of human relationships with its innumerable conflicting wills and intentions that action almost never achieves its purpose [] it produces stories with or without intention as naturally as fabrication produces tangible things Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.184
        
        PARAPHRASE
    - - LEADERSHIP
        
        QUOTE
        
        the role of the beginner and leader who was a Primus inter pares changed into that of a ruler, the original interdependence of action the dependence of the begin and leader upon others for help and the dependence of his followers upon him for an occasion to act themselves Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.189
        
        the ruler is alone isolated against others by his force just as the beginner was isolated through his initiative at the start before ge had found others to join him Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.189-90
        
        PARAPHRASE
      - LIMITATION
        
        QUOTE
        
        limitations and boundaries exist within the realm of human affairs but they never offer a framework than can reliably withstand the onslaught with which each new generation must insert itself Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.191
        
        the limitations of the law are never entirely reliable safeguards against action from within the body politic just as the boundaries of territory are never entirely reliable safeguards against action from without Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.191
        
        PARAPHRASE
    - - THESIS
        
        QUOTE
        
        this unpredictability of outcome is closely related to the revelatory character of action and speech in which one discloses one's self without ever either knowing himself or being able to calculate before hand who he reveals Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.192
        
        the essence of who somebody is can come into being only when life departs leaving behind nothing but a story, therefore whoever consciously aims at being essential at leaving behind a story and an identity which will win immortal fame must not only risk his life but expressly choose as achilles did a short life and premature death. Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.193
        
        to be deprived of it means to be deprived of reality which humanly and politically speaking is the same as appearance. to men the reality of the world is guarateed by the presence of others by its appearing to all; for what appears to all this we call being and whatever lacks this appearance comes and passes away like a dream intimately and exclusively our own but without reality Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.199
        
        PARAPHRASE
      - POLIS
        
        QUOTE
        
        it assures the moral actor that his passing existence and fleeting greatness will never lack the reality that comes from being seen, being heard, and, generally appearing before an audience of fellow men who outside the polis could attend only the short duration of the performance Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.198
        
        this political realm rises directly out of acting together the sharing of words and deeds. thus action not only has the most intimate relationship to the public part of the world common to us all but is the one activity which constitutes it Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.198
        
        it is the organisation of the people as it arises out of acting and speaking together and its true space lies between people living together for this purpose no matter where they happen to be, wherever you go, you will be a polis Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.198
        
        PARAPHRASE
    - - COLLECTIVITY
        
        QUOTE
        
        the space of appearance comes into being wherever men are together in the manner of speech and action and therefore predates and precedes all formal constitution of the public realm and the various formas in which the public realm can be organised Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.199
        
        [crises] is due to this peculiarity of the public realm which, because it ultimately resides on action and speech never altogether loses its potential character Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.200
        
        PARAPHRASE
      - POWER
        
        QUOTE
        
        power is what keeps the public realm the potential space of appearance between acting and speaking men in existence [] the latin potentia indicates its potential character Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.200
        
        power is always as we would say a power potential and not an unchangeable, measurable and reliable entity like force or strenght Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.200.
        
        popular revolt against militarily strong rulers [] to call this passive resistance is certainly an ironic idea for it is one of the most active and efficient ways of action ever devised because it cannot be countered by fighting where there may be defeat or victory but only by mass slaughter in which even the victor is defeated for nobody can rule over dead men Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.201
        
        power corrupts indeed when the weak band together in order to ruin the strong but not before [] the will to power [] far from being a characteristic of the strong is like envy and greed among the vices of the weak and possibly even their most dangerous one Hannah Arendt, The human condition, 2 nd ed. (Chicago, IL: University of Chicago Press, 1998), p.203
        
        PARAPHRASE
- - - - QUOTE
        
        for Arendt action is one of the fundamental categories of the human condition and constitutes the highest realisation of the vita activa
        
        she takes action to be the differentia specific of human beings that which distinguishes them from the life of animals and the life of gods
      - PARAPHRASE
    - - QUOTE
        
        two central features of action are freedom and plurality, by freedom Arendt does not mean the ability to choose among a set of possible alternatives or the faculty of liberum arbittrium which according to christian doctrine was god given. by freedom aren't means the capacity to begin, to start something new, to do the unexpected, which all humans are endowed with by virtue of being born
        
        action as the realisation of freedom is therefore rooted in natality in the fact that each birth represents a new beginning and the introduction of novelty in the world
        
        her claim is that revolutions are the only political events which confront us directly and inevitably with the problem of beginning since they represent the attempt to found a new political space, a space where freedom can cooer as a worldly reality
      - PARAPHRASE
    - - QUOTE
        
        to introduce the ovum and the unexpected into the world it also means that it is not something that can be done in isolation from others that is independent from the plurality of actors who from their different perspectives can judge the quality of what is being enacted
        
        without the presence and acknowledgement of others action would cease to be a meaningful activity
        
        she defines plurality as the fact that men, not man, live on the earth and inhabit the world
        
        plurality refers both to equality and distinction to the fact that all human beings belong to the same species and are sufficiently alike to understand each other but yet no two of them are ever interchangeable
      - PARAPHRASE
    - - QUOTE
        
        speech entails action not only in the sense that speech itself is a form of action or that most acts are performed in the manner of speech but in the sense that action is often the means where we check the sincerity of the speaker
        
        when people act in concert which is actualised only where word and deed have not parted company where words are not empty and deeds not brutal where words are used not to veil intentions but to disclose realities and deeds are used to violate and destroy but to establish relations and create new realities
      - PARAPHRASE
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        the process of identity construction is [] a process of constant renegotiation and struggle
        
        once citizenship is viewed as the process of active deliberation about competing identities its value resides in the possibility of establishing forms of collective identity that can be acknowledged, tested and transformed in a discursive and democratic fashion
        
        she saw representation as a substitute for the direct involvement of the citizens and as a means whereby the distinction between rulers and ruled could reassert itself
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- - - - the term masses applies only where we deal with people who either because of sheer numbers or indifference or a combination of both cannot be integrated into any organisation based on common interest [] they exist in every country and form the majority of those large numbers of neutral politically indifference people who never join a party and hardly ever go to the polls
      - people who belonged loosely to this side of the political system were essentially excluded from public discourse [] they went to the net, for the best part of 20 years, a network of rightwing echo chambers has been established upon which was built the infrastructure of trump's campaign
      - she gives a portrait of how you produce these isolated people who then become susceptible to pan ideologies who then become susceptible to pan ideologies which give them a place in something but the place they have is ultimately sacrificial; they don't count for anything all that counts is the big idea
      - as we communicate and use language we show ourselves to one another in our difference and its in this disclosure that action is generated we can do something to change the world
  - - - the concentration camp exists not to extinguish life but to extinguish the human [] if politics is only a set of economic decisions then the person is no more the work they do and the infinite preciousness of every person's potential cascades into a brutal homogeneity, one person indivisible from the next
  - - - when institutions particularly those of government start to break down and lose their legitimacy they lose their power over the everyday conduct of citizens so what they do as a response to the loss of power is incite violence, violence floods in to the loss of power rather than being an expression of it
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        after the germans invaded the country the French government had only to change the name of the firm; having been jailed because we were germans we were not freed because we were jews (Arendt 2007: 270) Bernstein, R., 2018. Why read Hannah Arendt now. Cambridge: Polity Press, p.13.
        
        for the first time jewish history is not separate but tied up with that of other nations the comity of European peoples went to pieces when and because it allowed its weakest member to be excluded and persecuted (Arendt 2007: 274). Bernstein, R., 2018. Why read Hannah Arendt now. Cambridge: Polity Press, p.13.
        
        statelessness is the newest mass phenomenon in contemporary history and the existence of an ever growing new people comprised of stateless persons is the most symptomatic group in contemporary politics Bernstein, R., 2018. Why read Hannah Arendt now. Cambridge: Polity Press, p.13.
        
        every political event since the end of the First World War inevitably added a new category of those who lived outside the pale of law (Arendt 1976: 277) Bernstein, R., 2018. Why read Hannah Arendt now. Cambridge: Polity Press, p.14.
        
        there was something superficial and false about this professed optimism, such optimism could easily turn into speechless pessimism and some of us even turned on the gas and committed suicide Bernstein, R., 2018. Why read Hannah Arendt now. Cambridge: Polity Press, p.12.
        
        she argued fervently for the creation of an international jewish army to fight hitler Bernstein, R., 2018. Why read Hannah Arendt now. Cambridge: Polity Press, p.11.
        
        only nationals could be citizens only people of the same national origin could enjoy the full protection of legal institutions that persons of different nationality needed some law of exception until or unless they were completely assimilated and divorced from their origin (Arendt 1976: 275). Bernstein, R., 2018. Why read Hannah Arendt now. Cambridge: Polity Press, p.15
        
        there are now millions of persons living in refugee camps with little hope they will ever be able to leave them, this is the only country that the world has to offer those fleeing from the turmoil of war, persecution and the misery of extreme poverty and famine Bernstein, R., 2018. Why read Hannah Arendt now. Cambridge: Polity Press, p.16
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        nation refers to the dominant group with its culture language and shared history living in a bounded territory, state refers to the legal status of persons living in a territory who are considered to be citizens with legal rights Bernstein, R., 2018. Why read Hannah Arendt now. Cambridge: Polity Press, p.15
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        since the rights of man were proclaimed to be inalienable irreducible to and undeducible from other rights and laws no authority was invoked for their establishment. man himself was their source as well as their ultimate goal [] man appeared as the only sovereign in matters of the law as the people was proclaimed the only sovereign in matters of government (Arendt 1976: 291) Bernstein, R., 2018. Why read Hannah Arendt now. Cambridge: Polity Press, p.17
        
        they are deprived not of the right to freedom, but of the right to action, not of the right to think whatever they please, but to the right of opinon (Arendt 1976: 296) Bernstein, R., 2018. Why read Hannah Arendt now. Cambridge: Polity Press, p.20
        
        arendt is suspicious of the appeal to abstract human rights such that there are no effective institutions to guarantee and protect them Bernstein, R., 2018. Why read Hannah Arendt now. Cambridge: Polity Press, p.20
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        the first loss which the rightness suffered was the loss of their homes [] the loss of the entire social texture into which they were born and in which they estavlished for themselves a distinct place in the world (Arendt 1976: 293) Bernstein, R., 2018. Why read Hannah Arendt now. Cambridge: Polity Press, p.18
        
        their plight is not that they are not equal before the law but that no law exists for them, not that they are oppressed but that nobody even wants to oppress them [] before they set the gas chambers in motion they had carefully tested the ground and found out to their satisfaction that no country would claim these people (Arendt 1976: 295–6) Bernstein, R., 2018. Why read Hannah Arendt now. Cambridge: Polity Press, p.19
        
        not the loss of specific rights then but the loss of a community willing and able to guarantee any rights whatsoever has been the calamaty [] man as it turns out can lose all so called rights if man without losing his essential quality as man, his human dignity, only the loss of a polity itself expels him from humanity (Arendt 1976: 297) Bernstein, R., 2018. Why read Hannah Arendt now. Cambridge: Polity Press, p.20
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        totalitarian regimes aim to destroy the infinite plurality and differentiation of human beings Bernstein, R., 2018. Why read Hannah Arendt now. Cambridge: Polity Press, p.21
        
        the second stage in preparing living corpses is the muredr of the moral person, this occurs when even martyrdom becomes impossible, totalitarian terror achieved its most terrible triumph when even decisions of conscience became impossible Bernstein, R., 2018. Why read Hannah Arendt now. Cambridge: Polity Press, p.21
        
        to destroy individuality is to destroy spontaneity, man's power to begin something new out of his own resources (Arendt 1976: 455). Bernstein, R., 2018. Why read Hannah Arendt now. Cambridge: Polity Press, p.22
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        if I could enclose all the evil of our time in one image, I would choose this image which is familiar to me; an emaciated man, with head drooped and shoulders curved, on whose face and in whose eyes not a trace of thought is to be seen. (Levi 1996: 56) Bernstein, R., 2018. Why read Hannah Arendt now. Cambridge: Polity Press, p.22
        
        masses of people are continuously rendered superfluous if we continue to think of our world in utilitarian terms. (Arendt 1976: 459) Bernstein, R., 2018. Why read Hannah Arendt now. Cambridge: Polity Press, p.23
        
        what she took to be distinctive about totalitarianism is the systematic attempt to transform human nature itself – to show that everything is possible. [] totalitarian “solutions” have been – and continue to be – strong temptations.[] With the ever increasing addition of masses of stateless people and refugees throughout the world who are treated as if they are superfluous, we should take seriously Arendt’s warning that there is a fragile line between destroying the right to have rights and destroying life itself. Bernstein, R., 2018. Why read Hannah Arendt now. Cambridge: Polity Press, p.23
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        she vociferously objected to the program that the Zionists adopted in 1942 whereby it was proposed that the jews in Palestine would grant minority rights to the majority population. Bernstein, R., 2018. Why read Hannah Arendt now. Cambridge: Polity Press, p.25
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        unanimity of opinion is a very ominous phenomenon and one characteristic of our modern mass age. [] to hole different opinions an d to be aware that other people think differently from us on the same issue shields us from godlike certainty which stops all discussion and reduces social relationships to those of an ant heap (Arendt 2007: 391–2)Bernstein, R., 2018. Why read Hannah Arendt now. Cambridge: Polity Press, p.27
        
        unanimity is an expression of fanaticism and hysteria [] it spreads like an infection to every related issue (Arendt 2007: 391–2) Bernstein, R., 2018. Why read Hannah Arendt now. Cambridge: Polity Press, p.27
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        “the government has no right to interfere with the prejudices and discriminatory practices of society; it has not only the right but the duty to make sure that these practices are not legally enforced” (Arendt 1959: 53). Bernstein, R., 2018. Why read Hannah Arendt now. Cambridge: Polity Press, p.32
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        “Hannah Arendt’s failure to grasp the importance of this ideal among Southern Negroes caused her to fly off into left field in her ‘Reflections on Little Rock’ in which she charged Negro parents with exploiting their children during the struggle to integrate the schools. (Ellison’s comments are cited in Young-Bruehl 1982: 316). Bernstein, R., 2018. Why read Hannah Arendt now. Cambridge: Polity Press, p.32
        
        “If as a Jew I wish to spend my vacation only in the company of Jews, I cannot see how anyone can reasonably prevent my doing so, just as I see no reason why other resorts should not cater to a clientele that wishes not to see Jews while on a holiday” (Arendt 1959: 52). [] it is grossly insensitive to compare this type of social discrimination (which is not so benign) where I freely choose with whom I want to spend my vacation with the violent discrimination that Blacks coercively experienced in their everyday lives. Bernstein, R., 2018. Why read Hannah Arendt now. Cambridge: Polity Press, p.34
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        Violence in interracial struggle is always murderous, but it is not ‘irrational’; it is the logical and rational consequence of racism, by which I do not mean some rather vague prejudices on either side, but an explicit ideological system. (Arendt 1970: 76) Bernstein, R., 2018. Why read Hannah Arendt now. Cambridge: Polity Press, p.32
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        he merely, to put the matter colloquially, never realised what he was doing [] he was not stupid It was sheer thoughtlessness, [] that predisposed him to become on of the greatest criminals of that period (Arendt 1965a: 287–8) Bernstein, R., 2018. Why read Hannah Arendt now. Cambridge: Polity Press, p.38
        
        However monstrous the deeds were, the doer was neither monstrous nor demonic, and the only specific characteristic one could detect in his past as well as in his behavior during the trial and the preceding police examination was something entirely negative: it was not stupidity but a curious, quite authentic inability to think.(Arendt 1971: 417) Bernstein, R., 2018. Why read Hannah Arendt now. Cambridge: Polity Press, p.39
        
        We tend to think of good and evil in absolute terms – as a stark dichotomy. Bernstein, R., 2018. Why read Hannah Arendt now. Cambridge: Polity Press, p.40
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        Arendt also firmly rejected the “cog theory” – the idea that Eichmann was merely a cog in a vast bureaucratic machine. In response to the claim that someone was merely a cog or a wheel in a system, it is always appropriate to ask in matters of law and morality, “And why did you become a cog and continue to function in this way?” Bernstein, R., 2018. Why read Hannah Arendt now. Cambridge: Polity Press, p.40
        
        “The sad truth of the matter is that most evil is done by people who never made up their mind to be either good or bad” (Arendt 1971: 438). Bernstein, R., 2018. Why read Hannah Arendt now. Cambridge: Polity Press, p.40
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        is it the essence of truth to be impotent and the essence of power to be deceitful? (Arendt 1977: 227–8) Bernstein, R., 2018. Why read Hannah Arendt now. Cambridge: Polity Press, p.42
        
        The conflict between truth and opinion arose out of two diametrically opposed ways of life. – the life of the philosopher and the life of a citizen in a polis. (Arendt 1977: 233). Bernstein, R., 2018. Why read Hannah Arendt now. Cambridge: Polity Press, p.43
        
        the sense by which we take our bearings in the real world – and the category of truth vs. falsehood is among the mental means to this end – is being destroyed ” (Arendt 1977: 257) Bernstein, R., 2018. Why read Hannah Arendt now. Cambridge: Polity Press, p.45
        
        the more successful the liar is, the more likely it is that he will fall prey to his own fabrications” (Arendt 1977: 254). Bernstein, R., 2018. Why read Hannah Arendt now. Cambridge: Polity Press, p.46
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        the formation of opinion is not a private activity performed by solitary individuals in isolation, opinions can be tested and enlarged only where there are genuine encounters with differing opinions whether these are actual encounters or encounters achieved through imagination Bernstein, R., 2018. Why read Hannah Arendt now. Cambridge: Polity Press, p.44
        
        Politically, interests are relevant only as group interests, and for the purification of such group interest it seems to suffice that they are represented in such a way that their partial character is safe-guarded under all conditions, even under the condition that the interest of one group happens to be the interest of the majority. Opinions, on the contrary, never belong to groups but exclusively to individuals who “exert their reason coolly and freely,” and no multitude, be it the multitude of a part or of the whole of society, will ever be capable of forming an opinion. (Arendt 1965b: 229) Bernstein, R., 2018. Why read Hannah Arendt now. Cambridge: Polity Press, p.44
        
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        “What convinces masses are not facts, not even invented facts, but only the consistency of the system of which they are presumably a part” (Arendt 1976: 351). Bernstein, R., 2018. Why read Hannah Arendt now. Cambridge: Polity Press, p.46
        
        image making where factual truth is dismissed if it doesn't fit the image, the image becomes a substitute for reality Bernstein, R., 2018. Why read Hannah Arendt now. Cambridge: Polity Press, p.46
        
        all such lies harbour an element of violence, organised lying always tends to destroy whatever it has decided to negate Bernstein, R., 2018. Why read Hannah Arendt now. Cambridge: Polity Press, p.46
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        The basic issue raised by the publication of The Pentagon Papers was deception – systematic and consistent lying to the American people by government authorities. Lying pervaded the ranks of all government services, military and civilian Bernstein, R., 2018. Why read Hannah Arendt now. Cambridge: Polity Press, p.47
        
        Lies are often much more plausible, more appealing than reason, than reality, because the liar has the great advantage of knowing beforehand what the audience wishes or expects to hear” (Arendt 1972: 6). Bernstein, R., 2018. Why read Hannah Arendt now. Cambridge: Polity Press, p.48
        
        the deceivers started with self deception [] they anticipated general belief and victory in the battle for people’s minds. And since they lived in a defactualized world anyway, they did not find it difficult to pay no more attention to the fact that their audience refused to be convinced than to other facts. (Arendt 1972: 35) Bernstein, R., 2018. Why read Hannah Arendt now. Cambridge: Polity Press, p.49
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        Lefort captures the spirit of Arendt’s recovery of the dignity of politics when he writes that she was searching for those “privileged moments when its distinctive features were most clearly discernible.” Bernstein, R., 2018. Why read Hannah Arendt now. Cambridge: Polity Press, p.51
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        “While all aspects of the human condition are somehow related to politics, this plurality is specifically the condition – not only the conditio sine qua non, but the conditio per quam – of all political life” (Arendt 1958: 7). Bernstein, R., 2018. Why read Hannah Arendt now. Cambridge: Polity Press, p.52
        
        These are the spaces in which we act, speak, form and test opinions, in debating with
        one another. Strictly speaking, politics arises between human beings.Bernstein, R., 2018. Why read Hannah Arendt now. Cambridge: Polity Press, p.52-3
        
        Politics is a form of no rule; politics does not involve one individual or group ruling over others. Rather, political equality is essential for politics; we debate and act among our peers Bernstein, R., 2018. Why read Hannah Arendt now. Cambridge: Polity Press, p.53
        
        Freedom for them could exist only in public, it was a tangible, worldly reality, something created by men to be enjoyed by men rather than a gift or a capacity, (Arendt 1965b: 120–1) Bernstein, R., 2018. Why read Hannah Arendt now. Cambridge: Polity Press, p.53
        
        Power is never the property of an individual: it belongs to a group and remains in existence only so long as the group keeps together. When we say of somebody that he is “in power” we actually refer to his being empowered by a certain number of people to act in their name. (Arendt 1970: 44) Bernstein, R., 2018. Why read Hannah Arendt now. Cambridge: Polity Press, p.52-3
        
        [thinking] cannot function in strict isolation or solitude; it needs the presence of others “in whose place” it must think, whose perspectives it must take into consideration, and without whom it never has the opportunity to operate at all. (Arendt 1977: 220) Bernstein, R., 2018. Why read Hannah Arendt now. Cambridge: Polity Press, p.59
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        The equality of the Greek polis, its isonomy, was an attribute of the polis and not of men, who received their equality by virtue of citizenship, not by virtue of birth” (Arendt 1965b: 23). Bernstein, R., 2018. Why read Hannah Arendt now. Cambridge: Polity Press, p.53
        
        “right to have rights” – the idea of a polity and public spaces where individuals can act, deliberate, and be judged by their actions and opinions. Bernstein, R., 2018. Why read Hannah Arendt now. Cambridge: Polity Press, p.53
        
        Power and violence are not only distinguishable; they are antithetical concepts. Where true politics reigns, there is rational persuasion, not violence. And when violence reigns, it destroys power. Bernstein, R., 2018. Why read Hannah Arendt now. Cambridge: Polity Press, p.56
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        Liberation is always liberation from something or someone – whether it is liberation from the misery of poverty or from oppressive rulers. Bernstein, R., 2018. Why read Hannah Arendt now. Cambridge: Polity Press, p.54
        
        Liberation from oppressors may be a necessary condition for freedom, but it is never a sufficient condition for the achievement of positive public freedom. Bernstein, R., 2018. Why read Hannah Arendt now. Cambridge: Polity Press, p.55
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        [T]he judging person – as Kant says quite beautifully – can only “woo the consent of everyone else” in the hope of coming to agreement with him eventually. [] Persuasion ruled the intercourse of the citizens of the polis because it excluded physical violence. (Arendt 1977: 222) Bernstein, R., 2018. Why read Hannah Arendt now. Cambridge: Polity Press, p.58
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