I finished teaching Hannah Arendt's Origins of Totalitarianism last night. I shared the handout for week three on imperialism. Here are the handouts for weeks one and two on antisemitism, racism and power politics. As we finished class I kept thinking about two things.
Citizenship will always be an instrument of imperialist nation-state politics, which create superfluous masses of people who are systematically stripped of their humanity. Arendt called this radical evil. She understood it as a three-step process.
1. “The first essential step on the road to total domination is to kill the juridical person in the man.” Which means, stripping a people of their political rights.
2. “The next decisive step in the preparation of living corpses is the murder of the moral person in man.” Which means, the invader will try to destroy human solidarity by making people complicit in their crimes.
3. The final step is the destruction of all spontaneity. “After the murder of the moral person and the annihilation of the juridical person, the destruction of individuality is almost always successful.”
Arendt adds, “The alternative is no longer between good and evil, but between murder and murder.”
The second thing I've been thinking about is how history keeps teaching us that when there is a choice between politics and humanity, humanity will lose.
Arendt ends Origins by saying: "Totalitarian solutions may well survive the fall of totalitarian regimes in the form of strong temptations which will come up whenever it seems impossible to alleviate political, social, or economic misery in a manner worthy of man."
It is human to want security, certain and predictability, but those are three things that have never and will never exist. The human condition is defined by constant change, which means everything we love and want can always be lost.
There will always be politicians who promise security, certain, and predictability, and there will always be people eager to believe in those promises. But those promises can only ever be false, a lie, and totalitarian.
Totalitarian in the sense that the totalitarian leader must constantly create the threat of insecurity, instability, and unpredictability, while at the same time promising to be the only one who can create security, stability, and predictability.
Creating a constant state of fear is the only way they can keep power. The question for totalitarians is how to maintain a state of constant instability. The question for those interested in freedom is how to create durable political institutions that can change with the times.
Institutions divorced from economic expansion, imperialism, where rights are not tied to the economic/political interests of the nation-state, but the simple fact that everyone has a right to exist, freely, with dignity in the world.
End.
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I pair Augustine with Friedrich Nietzsche's Beyond Good and Evil, On the Natural History of Morality.
Here's a link to the text
Nietzsche distinguishes between natural evil and moral evil, discusses ressentiment, and how moral values change in a society.thenietzschechannel.com/works-pub/bge/…
I finished teaching a course on evil last Thursday. The last reading we discussed was Hannah Arendt’s “Thinking and Moral Considerations.” In the essay Arendt asks how politics can become so divorced from reality as to destroy our sense of moral judgment.
What Arendt's work has helped me think about is what it means to be a person in this world. Her greatest teaching was love of the world, Amor Mundi. We all appeared here, we all have a right to exist here. A crime against humanity is a crime that denies a people a right to exist.
After the war Arendt said that the most difficult thing was to love the world with all of the evil and suffering in it. I want to add, in loving the world, what is often most difficult is letting go of the ideological impulse to be right. But it is necessary.
Martha was born in Königsberg on May 28, 1874. Her father Jacob Cohn had fled Russia in 1852 to escape Tsar Nikolaus. She was trained in classical music and French, and was a committed social democrat.
Martha Cohn married Paul Arendt in April 1902. She knew he had contracted syphilis in his youth, and it was in remission when they decided to have Hannah Arendt in 1906. But by the time Arendt was born, he was in steady decline. He died on October 10, 1913.
Martha was remarried to Martin Beerwald in February 1920. Beerwald was a forty-six year-old widowed businessman, raising two daughters on his own, Eva and Clara. Hannah did not get along with her step sisters.
Since Donald Trump has decided to decree that a statue to Hannah Arendt be erected in the National Garden of American Heroes, I thought I would take a few moments and share some of Arendt's thoughts on monuments. whitehouse.gov/presidential-a…
First let me say that the irony of this order is beyond laughable. After Hannah Arendt escaped Nazi Europe, she emigrated to New York in 1941. She was a housekeeper, a journalist, & an adjunct professor before she wrote her first major work The Origins of Totalitarianism in 1951.
Origins is about the emergence of totalitarianism in the 20th century. Looking to the history of antisemitism, colonialism, capitalism, imperialism, fascism, authoritarianism, and tyranny she argues that all totalitarian movements are rooted in organized loneliness.
"Her independence and idiosyncrasy were actually based in a true passion she had conceived for anything odd. Thus, she was used to seeing something noteworthy even in what was apparently the most natural and banal."
— Hannah Arendt, 1925
📸Shadows (A self-portrait)
Hannah Arendt’s copy of her dissertation Der Liebesbegriff Bei Augustin (Love and Saint Augustine). It was published in 1929 by Springer when she was 23.
It nearly didn't survive the war. She dropped it in the bathtub in exile in Paris.
1) I'm receiving emails asking for reading recommendations. This is what I'm sharing: I've been rereading Benjamin's essay On Violence, Fanon's Wretched of the Earth, & Baldwin's Letter from a Region in My Mind. I've also been reading Mary Oliver, Adrienne Rich, Brecht, & Auden
2) If you want to read Hannah Arendt on protest, rebellion, and solidarity, I'd recommend: On Violence, Civil Disobedience, the end of On Revolution, the essays on Jaspers and Lessing in Men in Dark Times, and this essay on the Freedom to be Free: lithub.com/never-before-p…, But....
3) Honestly Arendt isn't my go to in this moment. She didn't understand the complexity of racism in America & admitted as much in a letter to Ralph Ellison. Many scholars have written on this including: Anne Norton, Dana Villa, Fred Moten, Kathryn Sophia Belle. Read them too.