Hannah Arendt on Educational Thinking and Practice in Dark Times: Education for a World in Crisis (ed. W. Veck & H. Gunter) is an edited collection which seeks to connect the thought of Hannah Arendt to education in the broadest possible sense. There are nine chapters in total, plus an extensive introduction that extensively prepares the themes considered in the book and a conclusion that takes stock of what has been achieved. Contributions cover a wide range. As the title suggests, there are interventions that are mostly practical in nature. Critical discussions of privatization in education (Gunter, chapter 5) and ‘Holocaust education’ (Morgan, chapter 7) are examples of this practical orientation. On the other, more theoretical end of the spectrum stand considerations on the notion of educational authority (Berkowitz, chapter 1) and the promise of narrative imagination in connection with the work of Paul Ricoeur (Dillabough, chapter 4). The volume as a whole is structured by the idea that we can today legitimately speak of “not only a crisis in education, but rather about the crisis of education”, which “encompasses the entire public realm” and thus creates “an existential crisis for the very idea of public education itself” (3). A sense of discomfort at the disorientation of adults, a general disconnect from the world, and the aforementioned privatization agenda pervades the volume. The public prominence of the likes of Greta Thunberg (1) and Malala Yousafzai (155) are included as convincing examples of admirable public action which is itself however a ‘symptom’:
“Nothing (…) could speak more loudly of the shunning of adult responsibility to the young than the situation in which newcomers feel themselves left with no other recourse than to take up responsibility for safeguarding the earth” (1).
But why is Arendt’s perspective the one that is chosen to explore this crisis of education? Arendt wrote two essays devoted to education, which means that from an exegetical perspective education plays a relatively minor role in her work. In the conclusion, the editors state the other structuring thought of the volume: of primary importance are Arendt’s “broader insights into the public realm that help educators and researchers to think about the purposes of education” (151). The typical approach of the contributions is thus as follows: first, a theme from Arendt’s writing on education is selected (authority, renewing the world, pearl-diving) and then, second, connected to more ‘mainstream’ writings by Arendt, mostly her political writings but also for instance her final, unfinished work The Life of the Mind (1977). Third, the elaborated theme is then either connected to a current challenge to education or put to the test on a conceptual level, depending on the practical/theoretical orientation of the chapter.
This three-step could have been a formulaic approach, but in truth this almost never shows. The only exception is the tendency of each author to once more explain Arendt’s The Crisis in Education (1954), which of her two essays on education is the main one that is referred to. The second, Reflections on Little Rock (1959), is controversial and does not receive as much attention in the volume – although Berkowitz (Chapter 1), Baluch (Chapter 2), and Nixon (Chapter 3) provide varying and thought-provoking evaluations of the latter. The editors seem to have avoided repetition with respect to themes from The Crisis in Education as much as possible, and the different emphases and points of departure of the contributions also mean that even when similar fragments from Arendt are selected, they are put to different uses. The only alternative seems to be to offer a ‘shared interpretation’ in the introduction, which contributors can then simply refer to – but this would somewhat break the integrity of the individual contributions. It thus seems that in volumes such as this one it is the nature of Arendt’s work itself that necessitates a certain level of ‘setting up’ and thus repetition. Future volumes would do well to follow the approach taken by the editors of Hannah Arendt on Educational Thinking and Practice in Dark Times.
The second step, which connects Arendt’s writing on education to her other writings, sees the contributors relate to a wide variety of Arendtian themes and writings. Popular choices in the volume are The Origins of Totalitarianism (1951), The Human Condition (1958) and The Life of the Mind. This broadly reflects the general orientation of the volume: respectively the threat of the closure and destruction of the public sphere, Arendt’s technical notions of action and the world, and imagination, thinking and judgment. Still, the range of the references is impressive, featuring both the most well-known titles but also various more ‘minor’ writings. The references are laid out in a highly accessible fashion, following Bowring’s use of abbreviations of Arendt’s titles. This is clearly a good choice. At a few points in the volume references are made to entire works. When contributors simply refer to ‘(OT; HC)’, which happens in some of the chapters, one does wonder whether a more specific support for the contributors’ claim about Arendt would not have been preferable. In part this is perhaps a trade-off: the sheer inclusiveness of the volume with respect to Arendt’s work means that some ideas are not discussed in full. As a result of the wide range of works that is discussed, the volume has the considerable advantage that it can serve as an introduction to many of Arendt’s writings, for readers with an educational interest but also more generally for those interested in Arendt’s work as it speaks to our times. Authority in the Twentieth Century (1956) and Elemente und ursprünge totaler Herrschaft (1955) could have been consulted and Arendt’s doctoral thesis on Love and Saint Augustine (1929) is used quite sparsely considering the importance of Augustine for Arendt’s notions of action, temporality, and newcomers – all of which are important to the volume. Still, these are minor comments which reflect a specific approach to Arendt’s oeuvre. The volume breathes Arendtian scholarship throughout and on top of that makes Arendt highly relevant to current thinking about education. This is to be commended.
The third step takes us from Arendt on education and her other work to either a theoretical or practical area of interest where the Arendtian perspective on education is fully realized. Before we consider the success of this third step, we should reflect on the theoretical/practical continuum itself and the role it plays in the volume. The nine contributions are organized thematically in three parts of three chapters each: The Promise of Education, Education and Crisis, and Education for Love of the World. The three parts are set up dialectically: the first part “brings together new insights into the depth and complexity of Arendt’s thinking about and for education and its promise” (8), which then paves the way for reflections on the current crisis of education (3) in the second part through the perspective of “various social crises” (8). The final section is focuses on “prospects for education” (8). Much of the introduction is devoted to showing how the individual contributions fit into this thematic organization – however, the volume’s contents protest its dialectics. The contribution by Nixon (Chapter 3) in effect combines all three themes, reflecting on populism before connecting elements of Arendt’s ‘educational’ forays to possible strategies to move beyond today’s ‘dark times’. The following contribution by Dillabough (Chapter 4) indicates in its title that education theorizing is at stake, and does not connect to ‘social crises’ in the way Gunter (Chapter 5) does in connection to privatization in education, or in the way that Gunter (Chapter 6) does in connection to the education of refugee children. Chapters 5 and 6 do fit excellently. Whereas Nixon’s contribution seems to straddle the divides between the three parts, Dillabough’s contribution simply does not feel at home in the most practically oriented part of the volume. The third part is thematically the most open-ended and this is born out by the contributions: from ‘Holocaust education’ (Morgan, chapter 7), a comparison between Dewey and Arendt on the topic of their respective institutional-democratic proposals (Schutz, chapter 8), and, closing out the book, a reflection on Arendt’s notion of thinking and its connection to an educational perspective on her work (Duarte, chapter 9). There is thus more variety to the volume than it seemed to want to allow itself. This warrants a short discussion of the individual contributions.
The first chapter is by Roger Berkowitz, who is among other distinctions the academic director of the Hannah Arendt center for Politics and Humanities at Bard College. His contribution reengages with the notion of authority, which is central to Arendt’s work on education and is also part of her history of politics. Berkowitz convincingly problematizes Arendt’s view of education as taking place within the private sphere, while also showing the power of her educational thought without avoiding Reflections on Little Rock. The political aspect of authority is not really considered as such; nor is there a consideration of earlier work on educational authority by Mordechai Gordon, which is mentioned in the introduction to the volume. However, the reflection on the importance of privacy adds to both educational and political considerations of Arendt’s work and sets up a valuable notion of public education.
Faisal Baluch, who is a versatile political scientist, reflects on education and temporality. He uses the notion of ‘thinking with Arendt against Arendt’ (Sayla Benhabib) to unravel the interdependency between Arendt’s notion of education and her notion of the political, keeping in mind Arendt’s own “method of reading” (32). This methodological exploration is both interesting and convincing. The interdependency between education and the political is based on Arendt’s notion of temporality, according to Baluch. As above, Gordon’s work would have been a useful reference point; this is also where a reflection on Arendt’s Augustinian notion of time would have added further depth to the text. The argument itself is philosophically inspired and may make readers wish for a more long-form reflection.
Rounding off the first part is John Nixon’s chapter on worldliness and education in a world of difference. This is in part a continuation of Nixon’s project in Hannah Arendt and the Politics of Friendship (2015), one that in this volume is focused on the ‘dark times’ we live in and what this should mean for how we think about education. Important to this consideration is the threat of populism, which is mentioned at other points in the volume as well but here receives theoretical treatment – discussions of populism in other contributions can be overly general, which comes with the risk that the victory achieved by educational theory against populism is based on a strawman fallacy. In Nixon’s contribution populism is approached through the work of Jan-Werner Müller. Here, too, however, one may wonder whether this solves the problem completely. Müller’s work, while highly influential, offers a normative description of populism that does not sit well with Arendtian distinctions between morality and politics – and there are independent philosophical reasons to be critical of such a description as well. Here it shows that Arendtian notions of education and Arendt’s insight in public concerns more generally often intersect and interact with each other. Nixon’s educational answer to the threat of dark times itself is very interesting: he proposes to view education as a protected space devoted to and supportive of thoughtfulness, always in close connection with the world as it really is. This combines insights by Arendt on various topics, in various works, to produce a true synthesis.
The fourth chapter is by Jo-Anne Dillabough, who has researched a wide variety of topics related to youth culture and education, with a continued engagement with Arendt’s work. Using Ricoeur’s work, she argues for a notion of selfhood between self and other and shows how this links up naturally with Arendtian notions such as the plurality of public space. Dillabough suggests that ‘seeing each other as ethically meaningful’ requires a storied and interconnected rather than an isolated self. Education, then, is at its most powerful when it “moves us beyond ourselves precisely for the sake of others, and in the name of others” – and this again is connected to the Arendtian theme of the primary importance of action rather than the actor (78). Dillabough’s contribution, by adopting this perspective, also provides a strong argument against a bureaucratized notion of education “in the name of endless and perilous competition” (ibid). As indicated above, it is not clear that this chapter concerns ‘social crises’. Dillabough’s reflections on the ‘storied self’ and the way this is implied positively and negatively in different ways of thinking about education are highly memorable. It would be interesting to reflect more on the relationship between Berkowitz’ contribution, which insists on the ‘darkness’ of individual subjects, and this account of selfhood: this is simultaneously to ask to what extent – or perhaps in what sense – this account of selfhood remains Arendtian.
The two remaining contributions are by the editors – Helen Gunter writes on privatization and education policy, and Wayne Veck on providing education to refugee children. Both have written extensively on theory and philosophy of education as well as educational policy. These chapters are clearly the most practical in nature, addressing specific societal concerns and seeking to apply Arendt’s thought – not in order to generate clear-cut answers, but in order to offer another way of thinking about them. Gunter zooms into UK educational policy relevant to English schools and how its ‘privatism’ is depoliticized by references to biological determinism and eugenics, which she likens in Arendtian terms to the crystallization of totalitarian conditions (91-92). For Gunter, this has implications for social scientists who should avoid “becoming trapped by their own ideas” (79; 159) by seeing the “rationality in the segregation and disposability of children” and teachers, but instead should “challenge the attack on humanity” (92). All in all, this is a passionate knock-down argument against an entrenched normality, which could draw even more from The Origins of Totalitarianism than it currently does: for instance, related to the importance of the appeal to ‘anonymous’ forces such as History. Veck, in his own chapter, argues against ‘merely compensatory’ approaches to educating refugee children. Said children are ‘newcomers’ in a double sense and thus pose particularly pressing questions both of education and of the responsibility of educators (95). Here Arendt’s distinction between responsibility for the life of the child and responsibility for the education of the new person to orient them in a world that is not theirs is crucial. Approaches to the education of refugee children focus on the former at the expense of the latter, Veck convincingly argues; whereas refugee children, perhaps even more than other children, need to be introduced to the world as theirs. This enrooting in the world can take place precisely by allowing refugee children to withdraw from it at school, offering time and space for solitude (as opposed to loneliness, in Arendt’s technical sense) which allows “thinking and remembering” (105). This at the same time provides a powerful argument against narratives of assimilation. The contributions by Gunter and Veck are both exemplary applications of Arendt to pressing ‘social crises’, with Veck’s chapter especially demonstrating the sheer power of Arendt’s work, creating a new and forceful argument out of positions taken from different (sometimes less well-known) texts.
The third and final part starts with a reflection on ‘Holocaust education’ by Marie Morgan, who like Veck works at the University of Winchester and has written influentially on Post-Holocaust Jewish thought in America. Teaching on the Holocaust has difficult dimensions: disrupting and being disrupted is important, but in considering the Holocaust we are confronted with unimaginable suffering. Does this fit the protective environment of the school? Morgan shows how the freedom of the newcomer is not compromised by being exposed to suffering we may never understand, but rather enabled; but also that this makes the position of the educator particularly difficult, and that high demands are placed on his/her own ability to be at home in the world. The chapter is also instructive for the continuity it establishes between ‘the political’ and ‘the educational’, in the face of the threat posed by totality.
Aaron Schutz, in the penultimate chapter of the book, draws on his research into theories of democratic education in schools and collective action for social change. His contribution can be construed as a reflection on the relationship between those two fields. Schutz uses John Dewey and then Arendt as his guides, even though the questions relevant to the two thinkers are in fact different, as Dewey is interested in outcomes and Arendt in action as such. The central question is: how does small-scale collaborative democracy in the style of what Schutz calls ‘classroom democracy’ translate to institutional politics on a larger scale? Here lies the problem with what Jane Mansbridge termed the ‘paradox of size’. Dewey did not solve the problem of ‘the public’ to his own satisfaction; Arendt can be usefully seen as carrying forward the discussion in a different, more inherently democratic, way. Schutz, with James Muldoon, offers the democratic council system praised in Arendt’s On Revolution as a “proof of concept” for the requirements Arendt poses for politics in terms of the participation of each unique voice in the public realm (132). Schutz gives the Deweyan perspective further importance by using it to reflect on potential shortcomings of a council system. This chapter provides a very insightful piece of analysis of the requirements and accompanying difficulties besetting a truly ‘public’ form of politics.
In the final contribution, Eduardo Duarte, who is well-known for philosophical work on education and musicality, unearths deep philosophical roots for Arendt’s “almost dialectical” note on schools in The Crisis in Education: “the function of the school is to teach children what the world is like and not to instruct them in the art of living” (137). These roots reach back to ancient philosophy in an attempt to reconstruct the ontological meaning of the common world for Arendt. Epictetus stands for the art of living, in the Stoic mold, and Heraclitus stands for teaching what the world is like. The Stoic starts with powerlessness in the face of inexorable Logos which leads to “passivity and fatalism” (147), whereas Arendt, as quote by Duarte, sounds a Heraclitian note: “For us, appearance – something that is being seen and heard by others as well as by ourselves – constitutes reality” (136). The repair and renewal of the world is thus a mimesis of the ever-changingness and permanent flux of the world on an ontological level, and that helps us to understand Arendt’s somewhat puzzling remarks about the out-of-jointness of the world. While it may be too much “to recognize in the Stoic sophos the prototype of the banality of evil” (147), which according to Duarte is not difficult to do, the ancient philosophical positions brought in to bear witness to Arendtian themes succeed in their purpose overall. While Duarte makes the clearest reference to Augustine in the volume, here too one wonders to what extent it is the Augustinian influence that makes itself felt, either directly or via criticism of his works.
In the conclusion (‘The promise of education revisited’), the editors return to the “themes that have shaped the essays” in the volume (151). This is structured by the idea of the ‘promise of education’, which was also the first theme of the volume. It thus seems that the reflections on social crises and love of the world have enriched the theoretical material out of which an Arendtian approach to education can be constructed: they jointly form an account of the “reality, potential and challenges” of and to the promise of education (152). The conclusion provides a summary of the preceding positions and debates and ends on a call for thoughtful research.
Many enduring lessons are on offer in this volume, which advances Arendtian scholarship as well as educational thought, and itself embodies the thoughtful research it calls out for. There is still much exploring to be done, of course, but the intention of the book was never to provide the final word on issues of education. All contributions are just that – solid contributions that clearly show the continued importance of Arendt in our day and age. It establishes, among other things, the importance and the problematic nature of authority, the interconnection between education, politics and the public realm, and the idea of thoughtfulness in education secured by a protective space of solitude in which to think and remember. Above we have already expressed the view that the reflections on populism in this volume do not yet rise to the challenge of the current ‘populist moment’, in Chantal Mouffe’s term. In addition, it is surprising that, in a volume that opens with a discussion of Greta Thunberg, climate change is only listed as an example along with other examples. Especially in terms of education in (response to) a crisis, one would perhaps expect a more sustained reflection on climate change education ‘with and against Arendt’, for instance in terms of her notions of world and earth. While these are critical remarks, it is always a good sign when new scholarship leaves the reader not only happy to have encountered it, but also wanting more.
Hannah Arendt on Educational Thinking and Practice in Dark Times: Education for a World in Crisis makes a solid contribution to a research agenda that is theoretically promising and at the same time remains in touch with some of the most pressing problems of our age. It is an important document for anyone interested in Arendtian perspectives on education, and for many others, too.
Disagreements over the nature of the divide between continental and analytical philosophy are perhaps as common as disputes between these two parts of the discipline. A consequence of the heterogeneity of understandings of this division is that attempts to cross it are often isolated cases rather than widespread philosophical practices. Jeremy Arnold’s Across the Great Divide: Between Analytic and Continental Political Theory represents one such attempt to construct a bridge between the two traditions within political philosophy rather than philosophy as such. In doing so he makes two claims: that ‘political theorists and philosophers ought to engage in…cross-tradition theorizing’ and that what he calls ‘aporetic cross-tradition theorizing is a viable and attractive mode of cross-tradition theorizing’ (14). In contrast to what Arnold calls the synthetic mode, which seeks to unify the two traditions within a single theory, the aporetic mode highlights the incompatibilities between the two traditions and shows how neither can give exhaustive accounts of political concepts. Arnold’s claim that the aporetic mode is a desirable mode of thinking across traditions is compelling due to the strength it lends to arguments in favour of theoretical and methodological pluralism in political theory. However, one might question the extent to which the aporetic mode is truly as agnostic with respect to method as it is intended to be.
Before moving to an overview and evaluation of the argument that Arnold makes in favour of the aporetic mode, it is worth highlighting the complexity that is added to the task of defining the divide between continental and analytic schools when it is examined within political philosophy. Within philosophy, one can begin from clear historical examples, as Arnold does (1-3), in which divisions between Husserl and Heidegger, on the one hand, and thinkers such as Ryle, Russel, Carnap and Frege, on the other, were established in the early to mid 20th century. It is a more complex task to identify the manner in which this division was transferred to political philosophy because of what Arnold acknowledges as the discipline’s ‘capacious’ character (5). Oscillation between the terminology of ‘political theory’ and ‘political philosophy’ indicates nominal differences which unfold in a variety of ways, such as the distinction between those based in philosophy departments and those in political science departments or the way political science and political philosophy are differentiated. In addition to the continental/analytical axis, political philosophy or theory is also divided along another axis which distinguishes it from political science or philosophy more broadly.
Arnold’s argument is situated within this definitional quagmire and is admirable for the clarity of the position which it articulates. Political theory, for Arnold, emerges in the context of the influence of European emigres to America upon normative debates regarding the crisis of liberalism and methodological debates regarding behaviourism in political science (4-5). Theodor Adorno, Hannah Arendt, Leo Strauss, and Eric Voegelin are pivotal in the constitution of political theory insofar as they carried with them a set of continental influences that were critical of both liberalism and positivism, such as Heidegger, Nietzsche and Weber. Political philosophy, in contrast, has a simpler genealogy. It ‘has its institutional home primarily in philosophy departments, which in the Anglophone world are largely analytic’ (4). Normative political philosophy owes as much to its proximity to analytic moral philosophy as it does to debates about the nature of the political (6-7). Consequently, two different approaches to liberalism arise from these historical circumstances (7-8). Politically, liberalism is criticised by political theorists and endorsed by political philosophers of continental and analytic dispositions respectively. Methodologically, analytic political philosophers put great stock in the content of intuitions, particularly those of a liberal variety, whereas continental political theorists are more likely to scrutinise the ideological basis of these intuitions due to their scepticism of dominant liberal values.
That political philosophy is largely analytic and political theory is largely continental is cemented by Arnold’s articulation of three key differences within the contemporary unfolding of these historical trajectories. First, analytical political philosophers engage in justifying resolutions to problems found within political concepts, whereas continental political philosophers are more concerned with highlighting the impossibility of this enterprise (9). Second, this leads to differences in ‘style, interdisciplinarity and canon’ (11). An eclectic canon of references in the case of continental political philosophy–such as psychoanalysis, literature, film studies and neuroscience–leads to a wider diversity of argumentative styles, whereas a more tightly honed argumentative style is characteristic of analytic philosophy’s lesser use of interdisciplinary materials (11-13). Third, where analytical political philosophers work within a framework that is at the very least sympathetic to modernity and seeks to correct its wrongs, continental political theory is largely critical of the consequences of modernity (13-14).
Arnold’s overview of these differences is striking because it shows how Beyond the Great Divide is as much about bridging the divide between political theory and political philosophy as much as it is about the division between continental and analytic thinkers. To establish aporetic cross-tradition theorizing as the most desirable way of bridging this gap, Arnold argues that both traditions offer something to the study of political phenomena. Political phenomena are dense: a single concept, such as freedom, is not only defined by historical complexities and a range of practical interpretations; theorists which try to explain them bring their own normative and explanatory baggage to these problems (14-15). For Arnold, these dense concepts cannot be exhausted by a single theory. Consequently, each tradition responds to different elements of political problems–analytic political philosophers engage in the conceptual justification of reasons for the legitimacy or acceptability of particular political practices or expressions of power, whereas continental political philosophy highlights the historical, cultural or social contingency of those concepts and often the impossibility of any ‘final’ justification for them. More often than not these are incompatible philosophical trajectories. Aporetic cross-tradition theorising is justified with reference to the intellectual payoff of utilising both traditions to investigate dense phenomena.
Arnold gives three reasons for this. First, if political phenomena are dense and if the methods and approaches within the two traditions that approach them are irreconcilable, then no single approach can exhaust the complexity of the concepts studied within political theory. Synthetic cross-tradition theorising can only fail in the face of the fact that ‘dense phenomena contain irreconcilable elements, elements we cannot eliminate and cannot unify’ (17). The aporetic mode, in contrast, recognises that we cannot resolve these tensions. Second, the aporetic mode turns this irresolvability into a virtue. Different phenomena and conceptual approaches have a range of intellectual needs. By navigating across these approaches, the aporetic mode seeks to ‘discover the limits of our intellect’ insofar as a single account will never be exhaustive of political phenomena (19). Third, Arnold argues that the aporetic mode has ‘at its ethical core the demanded of the singular, embodied, all-too-real coerced individual, the simple demand for justification, for an answer to “why?”’ (20). If analytic political philosophy is often abstract and ignores concrete individuals in its justification of particular concepts and if continental philosophy focuses on the contingencies of concepts and eschews justification, then neither, for Arnold, can truly live up the simple fact that political practices involve individuals who need to be addressed with a justification for the exercise of power. If these approaches are translated into the aporetic mode, this can lead to ‘a powerful expression of the unrealizable but valuable ethical and political ideal of answering to this person’s subjection to power with reasons this person can accept’ (21). With this third claim Arnold switches from a methodological to an ethico-political register that addresses what he perceives as a deficiency common to both traditions: their abstraction from justifications that are acceptable to everyday individuals.
This argument is established over two main sections. The first consists of an overview and critique of two approaches to synthetic cross-tradition theorizing, realist political philosophy and the work of Stanley Cavell, whilst the second consists of two examples of aporetic cross-tradition theorizing, comparing Philip Pettit and Arendt, and John Rawls and Jacques Derrida. The first section discusses the difficulty of finding a justification for state violence in both realism and Cavell, whereas the second discusses freedom as found in Pettit and Arendt, and justice as found in Rawls and Derrida. Arnold’s aim across these chapters is to move from the deficiencies of the synthetic mode of cross-tradition theorizing to an advocation of the aporetic mode, whilst also producing meaningful insights into the thinkers and topics covered.
The first substantive chapter of the book deals with realism. According to Arnold, the realist critique of moralism in political philosophy represents an example of synthetic cross-tradition theorizing. The goal of this synthetic enterprise is the production of claims to legitimacy based on terms that would be acceptable to those individuals rather than on pre-political moralistic arguments of the kind articulated by figures like Rawls, Cohen or Nozick. Realists seek to provide political rather than pre-political accounts of justification and of legitimacy. Ultimately, Arnold argues, the synthetic mode is not up to this task. This claim is based on the argument that realists do not adequately distinguish between state legitimacy and the legitimacy of state violence. This difficulty arises as much from realism’s synthetic method as it does from the intellectual problem of legitimacy.
Realism is synthetic insofar as it combines the need for justification and legitimacy characteristic of the analytic tradition with an attention to context, history and conflicting interpretations of political events characteristic of continental thought. One might lose a particular political battle over the interpretation of, say, whether the state is legitimate in imposing a particular form of taxation, but those who disagree with such an account may still find its terms acceptable (39). In the case of state violence, however, Arnold argues that interpretation does not provide a strong enough case for legitimating that violence in terms that an individual could accept–for it is likely that there are multiple competing interpretations within which state violence is not legitimate. Moreover, if in these interpretations state violence is not agreeable to the individual who is subject to it, then it can only be justified in pre-political terms which realists reject (41). By synthesising the analytic justificatory impulse with the continental emphasis on interpretation and conflict, realists end up satisfying neither demand in the case of state violence (47). Rather than trying to synthesise these two demands, Arnold argues that instead the aporia represented by the tension between the need for justification and its impossibility should be embraced as a core element of realist theorising about legitimacy.
Violence is also the political issue at stake in Arnold’s critique of Cavell. In Cavell’s reading of the social contract tradition, our participation in community implies complicity with the exclusions that are a necessary part of social life (49-50). Cavell diverges from the classical aim of the contract, to justify state violence through consent, in order to explore how we are morally compromised by our participation in unjust societies. Arnolds’s reading of Cavell makes two claims. First, he argues that Cavell’s focus on social violence is too general to make sense of the specificity of political issues relating to consent. Second, the focus on consent as membership of a community rather than the authorisation and legitimation of state action and violence means that Cavellian consent cannot account for this integral part of the ‘“grammar” of political consent’ (52). Arnold makes this case by emphasising the role that the community plays in underpinning the search for reasons in Cavell. Claims to reason find their transcendental conditions in community and draw on the distinct grammar of those communities (58). However, for Arnold Cavell does not provide sufficient detail for articulating the grammar of a specifically political community because consent is primarily an issue of complicity with social violence that arises from one’s participation in community as such (62-3). Consent merely implicates one in social violence within a particular community but does not expressly authorise the legitimate use of violence by the state.
This reading of Cavell continues the line of argument found in the previous chapter on realism, however, the link between synthetic cross-tradition theorising and the criticism of Cavell’s work is less clear. When considered as a form of cross-tradition theorising, realism falls short of providing a convincing justification of state violence because its synthetic method fails to reconcile the justificatory project of analytic political philosophy with continental political theory’s emphasis on interpretation. Within Arnold’s critique of Cavell, however, method is at a distance from the problem of legitimacy. Cavell utilises a synthetic method which treats philosophical texts as texts and not simply as examples of political argumentation: a continental method is synthesised with analytical texts. Arnold argues that this method falls short insofar as by reading texts ‘as texts we will often fail to take them seriously, on their own terms’ (75). Cavell’s method fails to treat analytical texts on their own terms precisely because he treats them as texts and not as pieces of philosophical argumentation. There is no disputing that this is a salient issue in an account of why cross-tradition theorising in the aporetic mode is superior to the synthetic mode. However, the criticism of the substance of Cavell’s account of violence and consent is at a remove from this methodological complaint: one might criticise the category of social violence without recourse to a critique of synthetic cross-tradition theorising. Thus, while both of these points stand it does not appear that the account of legitimacy in Cavell is essential to pursuing the project of advocating for aporetic cross-tradition theorising, and the point against the synthetic mode is somewhat weakened as a result (an issue that we will return to).
Following this critique of Cavell, The Great Divide shifts gear into advocating openly for aporetic cross-tradition theorising. In contrast to the first two chapters, where realism and the work of Cavell were taken as examples of synthetic cross-tradition theorizing, in the remaining chapters Arnold seeks to engage in aporetic cross-tradition theorizing himself. It is here that Arnold turns to the work of Arendt and Pettit on freedom and Rawls and Derrida on justice. Each of these chapters represents an attempt to demonstrate the viability of the aporetic mode by showing ‘that a crucial feature of the concept theorized by a representative of one tradition cannot be harmonized with another crucial feature of that concept when theorized from the other tradition’ (76). The account of Arendt and Pettit spans two chapters which deal with freedom as such and political freedom respectively. At issue in both is the problem of control: whether it concerns freedom in general or political freedom, Pettit and Arendt’s respective approaches to control do not fully explain the density of the concept of freedom. As such, an aporetic approach is necessary to do justice to the complexity of freedom as a dense concept.
For Pettit freedom in general is understood in terms of responsibility. Responsibility gives a richer understanding of freedom than accounts which focus on the rational control of one’s actions or the ability to align one’s actions with second-order desires (volitional control) because, in Pettit’s account, freedom as responsibility requires the agent to exert ‘discursive’ control over the connections between their actions (81). Responsibility arises from the ability to give an account for the links between actions, for which rational and volitional control are necessary but not sufficient conditions. For Arnold, this leaves three common questions about freedom unanswered: what is its value, can freedom be spontaneous, and to what extent can we distinguish between acts that are considered as free because we exercise them consciously and those that arise from ‘virtual’ control or habit (84-9). These criticisms are introduced to facilitate the transition to Arendt’s concept of freedom, wherein freedom has a clear value: the capacity to create something new. Moreover, free acts must not be guided or dictated by others or by the self. They must be spontaneous (92-5). Free acts create something new under conditions of spontaneity while also maintaining that this act is intelligible to others. Arendt’s account of freedom shows, in contrast to liberal theories of non-interference, that a lack of control of the sovereign self is valuable for free action. While Arnold is more critical of Pettit than Arendt he is not dismissive of the former: the purpose of this comparison is to highlight that freedom as control and freedom as a lack of control represent irreconcilable accounts of freedom that nevertheless both have something valuable to say about freedom as a dense concept.
This insight is pursued further in Arnold’s account of specifically political forms of freedom in Pettit and Arendt. Both accounts fail to exhaust the permutations of political freedom as a dense concept. Pettit elaborates upon the conditions of freedom as non-domination, where republican institutions are intended to ensure that political decisions and forms of interference are non-dominating insofar as they track the interests of citizens (106-7). Freedom is conditioned as citizens can be subject to interference so long as their interests are tracked, and thus enhanced, by government action (106-8). In contrast, Arendt is concerned with institutions that support isonomy, or the ability to participate in unconditioned ‘disclosive’ action that reveals something about the world and that makes it meaningful to others (124-5). Isonomy is Arendt’s response to the conditions of modernity in which the ability of all to participate in political action is negated by conditions of alienation from both oneself and the world (125-7). Arnold’s account is intended to bring out the difference between Pettit and Arendt in sharp relief. Arendtian political freedom is incompatible with the kind of interference Pettit describes, no matter how non-dominating it intends to be, and the republican theory of non-domination would require a degree of self-control and control by the state for actions to be classed as free that would be unacceptable for Arendt.
As we already know, the aim of this account of Pettit and Arendt is not simply to state that they have different accounts of freedom. Instead, Arnold aims to show how they each run into difficulties that provide meaningful insights about the nature of freedom as a dense concept. While he seeks to distance himself from the difficulties associated with positive liberty that also plague forms of republicanism, Pettit fails to eliminate them. The classic critique of positive liberty is that aligning the state with the interests of citizens in a way that shapes the liberty of those citizens requires interference which, in Rousseau’s famous words, forces those citizens to be free (109-11). Pettit’s version of political freedom is intended to avoid the problems of republicanism in the Rousseauian and Kantian traditions, but for Arnold the state fostering of discursive control ends up repeating the problems of positive liberty. Arendt is faced with the opposing problem. A political entity based on the ideal of isonomy might have as its aim the defence of the right to unconditioned action, but it is difficult to conceive of an institution which could both create and maintain a political space while also refraining from controlling actors within those spaces (132-45). A synthetic account of freedom in Pettit and Arendt would attempt to iron out these issues by combining their opposed approaches into a single system. Arnold’s case, however, is that there is more value in treating them as distinct and irreconcilable approaches that are plagued by their own problems. If political concepts are dense, then a single, synthetic account would still fall short of the impossible goal of unifying several perspectives in a way that exhausts the complexity of political concepts.
The same approach is applied in Arnold’s reading of Rawls and Derrida, where he focuses on their attempts to provide non-metaphysical accounts of justice. Arnold gives an account of the changes that Rawls’ makes to his system between Theory of Justice and Political Liberalism, focusing on the stability of the principles of justice chosen from behind the veil of ignorance. In Theory of Justice they are chosen according to rational principles shared by all individuals, whereas in Political Liberalism the definition of society used to guide deliberation within the original position represents the fundamental ideas of constitutional democracies (143-144). For Arnold, this non-metaphysical justification made with reference to historical conditions fails as it invests the historical trajectory towards liberalism with metaphysical significance for considerations of justice (154-5). Derrida’s account of justice suffers from the opposite problem. Here the question posed by Arnold is how one can move from a quasi-metaphysical account of justice to a historical account of its permutations? Arnold does an admirable job of simplifying the aporias within Derrida’s understanding of justice: justice requires the absolute singularity of the decision, as it is ‘owed to a singular other’, but it must occur through the application of rules which are not singular (163). Justice, therefore, is irreducible to history but must be realized within it. The issue that Derrida runs into here, according to Arnold, is the necessity of law in this process. Why must justice take place through legal institutions? This is clarified with respect to Derrida’s account of forgiveness: even though no act of forgiveness can live up to the forgiving of the unforgivable, we would nevertheless still recognise an act of forgiveness as participating in this unreachable ideal form. This is not true of justice: it is manifestly clear that legal institutions do not just live up to the ideal of justice because it requires an unconditioned decision on behalf of the other, but also because some legal institutions would not be considered to be just in any manner. Bridging the gap between justice and history is difficult for Derrida, insofar as it is unclear why justice as a quasi-metaphysical idea must be realised in the factual institution of law (169).
In Arnold’s account, both Rawls and Derrida fail to produce non-metaphysical conceptualisations of justice. The former turns to history but by doing so transforms its contingencies into metaphysical justifications, whereas the latter fails to provide a convincing reason for the link between a quasi-metaphysical form of justice and the historical fact of law. Again, a synthetic account of justice would eradicate this complexity. The density of the relationship between metaphysics and politics can only be fully appreciated in an aporetic mode where the need to dispense with metaphysics must co-exist with the necessity of metaphysical grounding (170). This problem cannot be overcome, and therefore a synthetic approach to it will necessarily fail in its attempt to do so.
Arnold concludes with three reasons why the model of aporetic cross-tradition theorizing demonstrated across the accounts of freedom and justice in Pettit, Arendt, Rawls and Derrida is a desirable one. First, the aporetic mode is more viable than the synthetic because it refuses to treat political problems as ‘solved,’ whereas the synthetic mode attempts to resolve political problems despite the impossibility of this task in the face of dense concepts (172-5). A brief example is given here of how calls for reparations from the accumulation of American wealth through slavery are characterised by complex and contradictory elements of historical and metaphysical justifications which an aporetic form of theorising might make sense of. Second, aporetic theorising challenges the cloistering of intra-tradition debates and opens political theory to new discussions and the discovery of new problems (178-179). Third, and similarly, it fosters an ethic of openness and responsiveness to the differences between approaches to political theory as a discipline and a recognition of how what is common within one part of the discipline may, in fact, pose a serious intellectual problem in another.
Arnold’s case for the aporetic mode is a compelling one, particularly in the context of methodological developments in political theory that call for comparative methods that refuse the possibility of exhaustive, synthetic theoretical enterprises. However, we might consider the extent to which aporetic theorising, while appealing, is truly agnostic with respect to the traditions that it attempts to treat equally. If we take Arnold’s own definition of analytic political philosophy, it would appear that the aporetic method is something that most analytical thinkers would view as defeatist obfuscation. Contrastingly, this method fits very neatly into the continental perspective which seeks to press problems in order to uncover aporias rather than resolve them. Aporetic cross-tradition theorising may draw on both traditions, but it could be said to do so from a broadly continental perspective that focuses on the value of intellectual aporias. Of course, Arnold’s perspective is an account of the intellectual characteristics of analytic political philosophy as a tradition. Justification may be an aim of this tradition as a whole, but individual thinkers would most likely accept the point that no single account will exhaust a particular political problem or phenomena. Understood in this way Arnold is brought back to the agnostic ground between continental and analytical perspectives, as the eponymous aporia of the aporetic approach could be seen to represent a claim about intellectual inquiry rather than the nature of political problems.
However, Arnold does hold to the stronger version of this claim which stresses that dense political concepts cannot be fully explained. This is noteworthy because density does not necessarily have as its consequence a total failure of explanation. While analytical thinkers may indeed accept that no single account exhausts the density of concepts, this tradition as a whole would be more receptive to the gradual unpacking and explication of dense concepts across multiple, competing accounts of the phenomena they represent. Here complexity is not insurmountable. In contrast, continental thinkers would be more likely to hold to a thicker understanding of complexity in which both the phenomena and the explanation are equally complex, and which must be integrated into the very nature of political inquiry. Density in the analytic tradition is a concern for the political philosopher, whereas in the continental it is the political itself which is dense and thus complexity is a concern for both the theorist and the political agent. We might also note here that Arnold’s account of the problem of the return of metaphysics faced by the post-metaphysical political theories of both Rawls and Derrida is a quintessentially a continental way of thinking about these problems. Indeed, it is one that is explored within Derrida’s own work. While Arnold might be seen to be agnostic with respect to the two traditions, insofar as he characterises political problems themselves as aporetic he could be seen to be a ‘continental’ thinker.
Leaning to one side or the other of the divide is not necessarily a problem for Arnold’s position. Analytic or continental thinkers engaging in cross-tradition theorising have to start from somewhere. However, this unacknowledged propensity towards one side rather than the other belies challenges that face the argument made in The Great Divide. While political phenomena are treated as dense, one might also note that the divide between analytic and continental thinkers is itself a dense and complex concept. Arnold does not give the impression that he is of the opinion that his account of the difference between the two traditions is the only one. However, the multiplicity of ways of distinguishing between the two traditions is a problem that is not dealt with in the course of the defence of aporetic cross-tradition theorizing. Moreover, if the division between the two traditions is contested, one might also contest the division between synthetic and aporetic modes of cross-tradition theorising. The aporetic and synthetic modes are not necessarily opposed or mutually exclusive: one might engage in aporetic inquiry and recognise elements of two thinkers that can be synthesised, or one might engage in a synthetic inquiry that highlights incompatible aspects of two systems of thought.
Arnold’s conclusions are pre-empted with the claim that while cross-tradition theorising is taking place between political theory and other disciplines, there is a lack of cross-tradition theorising that ‘moves between’ analytic and continental political theory (171). This advocation of the aporetic mode takes the above points for granted: the difference between the two traditions is simple rather than complex, that the complexity of political phenomena is by necessity irreducible to explanation, and that synthetic and aporetic methods represent mutually exclusive methodological alternatives. The case for taking the aporetic path is a convincing one insofar as it presents methodological pluralism as a worthwhile goal. However, if disciplinary pluralism is our aim, then the most fruitful approach may be to commit more fully to the methodological agnosticism that Arnold sets out. While synthetic theorising may fail in the particular case of realist accounts of legitimacy, it is not clear that this rules out in advance the impossibility of situations where synthetic theorising is more beneficial than aporetic theorising. As noted above, the gap between the critique of Cavell’s claims about violence and his textual method indicates that such an approach may be fruitful insofar as Arnold does not present a convincing argument as to why Cavell’s failure to account for state violence is necessarily a result of his synthetic method, instead of a result of a disagreement about legitimacy itself.
Understood in this way, political theory might be best served by an understanding of synthetic and aporetic modes of cross-tradition theorising that sees them as tools to be used as appropriate for the political and conceptual challenges facing the theorist. Such an approach would go some way to alleviating the way that Arnold leans towards a more continental approach in his advocation of an aporetic method and would further the ethos of disciplinary pluralism that implicitly underpins his argument. I do not wish to suggest that any of these objections invalidate Arnold’s argument–far from it. The value of The Great Divide is that it makes space for further discussion about how political theory navigates its own disciplinary divides, and for this it is a laudable intervention.
 Here I refer to the work of Thomas J. Donahue and Paulina Ochoa Espejo, to which Arnold also refers. See: ‘The analytical–Continental divide: Styles of dealing with problems,’ European Journal of Political Theory, 15:2 (2016): 138–154.
Those familiar with the names of Hannah Arendt and Gershom Scholem are likely aware that they were on opposite sides of the polemics around Arendt’s book on the Eichmann trial. But they may be less acquainted with the extent of the intellectual and deep personal relationship between them. As it is explained in Marie Luise Knott’s useful ‘Introduction’ to this volume, only when we take into consideration the whole series of letters that they had exchanged over the years, ‘does a fuller portrait of their friendship emerge’ (vii). The value of this exchange is not merely biographical. Both Arendt and Scholem witnessed, at times participated in, and overall reflected on some of the more dramatic events of the first half of the 20th century. Their reflections at time intersected, and at time influenced each other, sometimes in imperceptible ways.
In 1963, Gershom Scholem wrote to Hannah Arendt a letter harshly condemning Arendt’s positions in her recently published Eichmann in Jerusalem. The controversy created by her book and its influence on the life and work of Arendt was recently dramatized in Margarethe von Trotta’s film Hannah Arendt (2012).
Scholem points out that Eichmann’ in Jerusalem really deals with two subjects: (1) Jews and their behavior during the Holocaust (Scholem writes: the ‘Catastrophe’); (2) Eichmann and his responsibilities (Letter 132, p. 201). Regarding the question of the behavior of the Jews, Scholem mentions the many years which he devoted to this question, and not just in the context of the Holocaust, but the course of Jewish history in general, and its prior catastrophes. On this question, his position is that:
There are aspects of Jewish history (and this is what I have occupied myself with for the past fifty years) which are hardly free of abysses: a demonic decay in the midst of life; insecurity in the face of this world (in contrast to the security of the pious, whom your book, bafflingly, does not mention); and a weakness that is perpetually confounded and mingled with trickery and lust for power. These have always existed, and it would be odd indeed if they didn’t come to the fore in some form at times of catastrophe (201).
Scholem intimates that this is indeed an important and grave subject, much more important thanthe question why the Jews did not defend themselves against the Naziaggressor. But, we lack the required historical perspectiveto address this subject. He finds that Arendt in her book ‘addresses only the weakness of Jewish existence’, and that to the extent that weakness there was, her emphasis was ‘completely one sided’ (201). Furthermore, her account obscures the problem. The form of the narrative substitutes itself for the content. It is Arendt’s language, more than the content itself that makes people angry with the book. Scholem points out to the ‘lighthearted style, by which I mean the English word “flippancy,” that you employ all too often in your book. It’s inappropriate for your topic, and in the most unimaginable way.’ But, if Scholem finds parts of the book frivolous, it is, first and foremost, because of a ‘lack of love of Israel’, a lack of empathy for her own people, which Scholem claims is quite common among Jews which had been members of the Left.
Arendt replied with a letter that curtly dismisses Scholem’s criticism. She rejects as uninformed the idea that she had ever been a member of the Left (Letter 133, p. 205). And regarding the more general claim that she lacks ‘Ahavat Israel’, Arendt responds unambiguously that she never hides the fact that she is Jewish: ‘That I am a Jew is one of the unquestioned facts of my life’ (206). But, for Arendt this fact belongs to the realm of the pre-political. She cannot refrain herself from antagonizing Scholem and asking about the history and meaning of ‘Ahavat Israel’ (love of Israel), a question that certainly would not contribute to mend fences with Scholem. She goes on and rejects the notion of love to a collective or to an abstract idea. She finds the idea of ‘loving of Israel’ baffling, as if loving herself, something that she claims to find impossible.
This exchange of letters and their publication by Scholem ended thirty years of mostly epistolary relationship between the political thinker and philosopher and the leading scholar of Jewish mysticism and kabbalah. Between 1939 and 1964, Hannah Arendt and Gershom Scholem exchanged close to 140 letters, ranging in content from the mundane to dealing with the tragic events of the thirties and forties, and to their early efforts for the salvaging and reconstruction of the remains of Jewish communities of Western and Eastern Europe after the Holocaust.
Walter Benjamin first brought them together. And Benjamin’s tragic death, the fate of his unpublished work, and the pious will to eventually publish his work and rescue it from oblivion cemented their relationship and is an invisible thread stitching the letters together.
In the immediate postwar period, both Arendt and Scholem were personally involved in a complex process to reclaim the Jewish cultural heritage from the ruins of Europe. Many letters in this volume reflect their travails in this period, ranging from official memorandums to more personal letters in which they exchange information about the progress in their joint work.
Arendt and Benjamin became friends during their exile in Paris. Arendt fled to Paris in 1933, after having been briefly detained by the German police. The same year Benjamin left Germany, first for Paris and then for Ibiza, returning finally to Paris. Some of the earliest letters in this book refer to Benjamin. Letter 1 makes this shared connection clear:
I’m really worried about Benji. I tried to line up something for him here but failed miserably. At the same time, I’m more than ever convinced how vital it is to put him on secure footing, so he can continue his work. As I see it, his work has changed, down to his style. Everything strikes me as far more emphatic, less hesitant. It often seems to me as if he is only now making progress on the questions most decisive for him. It would be awful if he were to be prevented from continuing. (3)
Letter 4 shows the confusion and hopelessness of the refugees, trying to make sense of the defeat of the French army and the capitulationof the Third Republic. Writing from New York, Arendt shares with Scholem the information she has about Benjamin’s suicide, and the events preceding the tragic outcome. The letter ends with a reference to a question that will surface again and again in the correspondence: the fate of Benjamin’s literary estate, who has it, and to whom it belongs. To ponder on those questions at that time may seem totally irrelevant as Benjamin was virtually unknown outside of Germany. The undercurrent to this preoccupation is, at that point, Arendt and Scholem antipathy for Adorno (referred in this letter by his real last name: Wiesengrund), and their suspicions that the Institute for Social Research will try to bury Benjamin’s legacy deep into their archives.
In letter five, Scholem complains to Arendt of the lack of response from Horkheimer and Adorno to his questions regarding Benjamin’s estate. In letter seven, Arendt tells Scholem of the small mimeographed homage to Benjamin prepared by the Institutein 1942. She notes that the only part of the estate that it contains is the Theses, a copy of which was given to Arendt by Benjamin. Scholem in the following letter complains of not having received anything from anybody. Arendt replies promising to send Scholem her only copy of the Theses and refers to her conversation with Adorno and with Horkheimer. The latter confirmed to her that the Institute has a crate with Benjamin papers, that they are kept in a safe, and that the Institute does not know what is inside, something that Arendt does not believe to be true. The same complaints return time and again throughout the correspondence. Their misgivings are not only consequence of misinformation (Benjamin entrusted several of his manuscripts to friends in Paris, and some were only recovered in recent years, while other papers were apparently lost or destroyed) but also ideological suspicion. Scholem makes it clear to Arendt that he believes that Horkheimer’s analysis of antisemitism—probably a reference to Horkheimer’s 1939 The Jews and Europe —is ‘an impudent, arrogant, and repulsive load of nonsense without a shred of intelligence or substance’ (20). In another letter, Arendt mentions to Scholem that ‘meanwhile, the [American Jewish] Committee has charged Mr. Horkheimer with the task of battling anti-Semitism. Putting the fox in charge of the henhouse is only one of the many amusing aspects of the story. Incidentally, aside from his repulsiveness, Horkheimer is even more half-witted than even I had thought possible.’ (Letter 13, p. 25). This is a reference to the project which resulted in the publication by Adorno and others of The Authoritarian Personality (1950), and of several monographies on the nature of antisemitism and authoritarian tendencies in general and in America in particular.
Several letters in the late 1940’s deal with a failed attempt to bring an edition of Benjamin collected writings in English. While Arendt agreed to put together the volume, she declined to write an introduction and requested one from Scholem. After invoking different excuses, she gets to the real issue: ‘I still haven’t been able to come to terms with Benjamin’s death, and therefore over the subsequent years I’ve never managed to have the necessary distance one needs to write “about” him’ (72). Indeed, she will only write about Benjamin in the short introduction to her edition of his collected works in English, published in 1968. Benjamin collected works were finally published in 1955 in Germany, edited and introduced by Adorno (Letter 112, p. 183), followed by an edition of his letters, edited by both Scholem and Adorno.
Many of the letters document Arendt’s and Scholem’s involvement with efforts to rescue Jewish cultural and religious objects that were looted by the Nazis and stored in different locations, particularly in what become the American military occupation zone. Arendt participated in this effort as Executive and Field director of CJR, Inc., a not for profit organization which acted as cultural affairs executor for the Jewish Restitution Successor Organization (JRSO), an organization established by the leading Jewish organizations in the US, Mandatory Palestine, Britain and France to assist in the restitution of ownerless Jewish property in Germany and the occupied countries of central Europe. The ‘Introduction’ presents a detailed reconstruction of this period in Arendt’s life that is not well documented in her standard biography by Young-Bruehl.Arendt involvement started with a study about the Nazi’s policies to pillage and destroy Jewish culture commissioned by historian Salo Baron 1942. In her study she documented not only the pillaging in Germany and Austria, but also in occupied Poland and France. She later worked between 1944-1946 as a researcher in the European Jewish Cultural Reconstruction (CEJCR), an organization created by Baron. Her task was to gather information and prepare a list of Jewish cultural organizations existing in axis-occupied Europe, which included also information on the properties owned by these institutions. Three years later, Baron hired Arendt as executive secretary of a successor organization, the JCR.
If Arendt’s role in the work of the JCR was at the organizational level, Scholem participated as a scholar of Judaism, as an individual personally familiar with the holding of the major Judaic libraries in Europe before the war, and as a representative for the Hebrew University in the just recently established State of Israel. Benjamin wrote in his Theses on the Philosophy of History (a copy of which he entrusted with Arendt before his failed attempt to cross the French-Spanish border) that ‘even the dead will not be safe from the enemy if he wins. And this enemy has not ceased to be victorious’. Scholem’s and Arendt’s efforts, as well as the efforts of their many partners in this mission, were directed to prove Benjamin wrong on this count, by rescuing whatever could still be rescued, and by making sure that the intellectual and cultural treasures recovered did not become mere archaeological remnants but played a renewed role in a living history.
This section of the letters alternates between the businesslike to the personal. Accordingly, someof the lettersare formal, others relaxed and friendly. Some, combine both aspects. In letter 5, Arendt reports on different matters related to their common work in JCR, but then the letter ends with a copy of an early poem by Benjamin. While a detailed study of these letters will only be of real interest for an historian of the post-war Jewish communities in Europe, even a superficial reading conveys both the gloom and the determination of those involved in this project to do whatever possible to salvage the material remains of European Jewish culture. The book includes also four extant field reports (Number 12 through 18) and a final report to the JCR Commission.
In a letter from 1942, Scholem informs Arendt that his book Major Trends in Jewish Mysticism has been recentlypublished, and copies sent to United States. He asks Arendt to read the book and invites her comments, not as an expert in the subject matter, but as a ‘reflective reader’. Two years later Arendt mentions having sent a review to the journal Menorah (276, note 4), which she claims she wrote for Scholem’s eyes, but decided to publish because, even if she felt inadequate to the task, other readers would have been even less adequate (22). The review was never published, and the manuscript apparently did not survive. Arendt will have the opportunity to discuss the revised second edition (1946), in her Jewish History, Revised (1946). Arendt reads Scholem’s metahistorical conclusions drawn from the history of Jewish Mysticism in the light of her own hypothesis about the failed nature of Jewish emancipation and assimilation to the majority cultures of Eastern and Central Europe which she elaborated in her biography of the Berlin Jewish salonnière, Rahel Varnhagen and in her essay ‘The Jew as Pariah: A Hidden Tradition’ (1944).
Arendt’s critical assessment of Jewish emancipation brings into play three ideal types of modern Jews: the pariah, the parvenu, and the conscious pariah. She adopts from Max Weber the notion of pariah peoples, i.e., ethnic minorities characterized by a specific social and economic role and kept separated from mainstream society. But she does notconduct her analysis on sociological, economical or historical terms, but through the mediation of literary characters which incarnate these ideal types. Hence her reliance on Heine and Kafka, which represent—according to her interpretation—forms of rebellion against the pariah status and of rejection of the ways of the individualistic parvenu. These thinkers and artists reject assimilation, including assimilation by identification with revolutionary struggles, as many Jews did in the early 20th century. Arendt concludes her essay with the following reflection, which exposes the tensions within her view of politics:
only within the framework of a people can a man live as a man among men, without exhausting himself. And only when a people lives and functions in consort with other peoples can it contribute to the establishment upon earth of a commonly conditioned and commonly controlled humanity (Arendt, The Jew as Pariah: The Hidden Tradition, Jewish Writings, 2007, 297).
Scholem is skeptical. He rejects Arendt’s interpretation: ‘I’d really like to lead off with a discussion of your thesis of the pariah’ he writes to her and adds: ‘to my inner “Rashi”—a reference to one of the most important medieval rabbinical interpreters of both the Bible and the Talmud—the texts speak a different language’. He adds that ‘in order to squeeze them into the concepts you employ you end up leaving many things out that don’t fit.’ (24). He rejects Arendt’s interpretation of Heine and Kafka, two authors and are central to Arendt’s thesis. But Scholem excuses himself of any detailed discussion, adducing exhaustion and lack of energy at that time to engage in any serious intellectual dispute.
The intellectual, political and emotional differences between Arendt and Scholem emerge clearly in their disagreements about the nature of Zionism. Arendt seems to believe that Scholem is close to her position or at least understands sympathetically her point of view. On close reading, nothing seems to be farther from the truth.
Arendt’s criticism of Zionism is twofold. She criticizes the transformation of the Zionist idea into an ethno-political nationalism. On this point, she feels close to Scholem’s ideas of a cultural Zionism. Her other criticism relates to the strategy of the Zionist movement vis a visthe Palestinian Arab population. Also, in this matter she felt that she could expect a warm interlocutor in Scholem, who was one of the founders of the short-lived Brit Shalom (Peace Alliance) movement, who advocated for Jewish and Arab peaceful coexistence in Palestine. Her main essay on this matter was published in 1944, under the title ‘Zionism reconsidered’. In her article, she criticizes the positions adopted in by ‘the largest and more influential section of the World Zionist Organization’in 1944, advocating the establishment of an independent Jewish national state in Palestine. Scholem’s reply comes in a letter from early 1946, several months later. He thanks her for the paper, but expresses his concerns about her essay, which he dismisses outright. ‘In vain I asked myself what sort of credo you had in mind when you wrote it’ he,writes. ‘Your article has nothing to do with Zionism but is instead a patently anti-Zionist, warmed-over version of hard line Communist criticism, spiced with a vague Diaspora nationalism’ (42). He continues refuting each of Arendt’s central claims in a detailed way, concluding in a stern although amicable way.
Arendt replied a few months later. She first alludes to an attempt to publish some of Benjamin writings in English. After concluding the business that ‘the two of us can agree on’, she moves to their disagreements about Zionism. She first attempts to establish a ground level for their discussion, explaining her two main concerns. On the one hand, a rejection of any ideology or worldview, which she opposes to a ‘political standpoint’. She rejects ‘Zionism’ as an ideology but approves of Scholem’s decision to emigrate to Palestine (which is the practical content of the Zionist idea!). And while she rejects Zionism, she claims that her rejection is grounded in her concern with the Jewish settlement in British mandatory Palestine and not because of any ideology. Having established that, she proceeds to restate her arguments in Zionism Reconsidered, the main being her rejection of the concept of an ethnically based nation-state (49-50), the idea of the identity between state, people and territory. She even states that her opposition to the idea of a Jewish state is not limited to the issue of the Arab population and their opposition to such a Jewish state, but because a multinational state ‘is the most rational political organization’ (50). She also re-states her position regarding the failure of the Jewish organizations to stand behind the call for a Jewish supranational army combatting Germany alongside the allies, somewhat along the lines of the free armies of the German occupied countries that combated under their own uniforms within the allied forces.
Eichmann in Jerusalem: An essay on the banality of Evil markthe final break between Arendt and Scholem. To the letter we discussed earlier, Arendt replied with a strong rebuttal in Letter 133. Arendt rejects Scholem’s characterization of her as being a former leftist. She claims not be interested in her youth on history or politics, but only in philosophy. And that only recently she had the opportunity to study Marx. Furthermore, she claims to have never negated her Jewishness, which she interprets as a ‘brute fact’. Nevertheless, this does not translate, as Scholem’s seems to imply, into a form of generic solidarity with other Jews, what Scholem described as ‘Ahavat Israel’ (love or concern for the fate of other Jews). Arendt claims that she has never experienced such abstract love for any‘collective’. Furthermore, such ‘love’ would have been suspect to her, as a sort of self-love. She illustrates her point with an anecdote from a conversation she had with Golda Meir. Arendt expressed to Meir her concern about the lack of separation between the State and religion in Israel, whereas Meir answered that while she herself does not believe in God, she believes in the Jewish people. And Arendt adds:
This is a horrible comment, in my view, and I was too shocked to offer a response. But I could have replied that the magnificence of this people once lay in its belief in God—that is, in the way its trust and love of God far outweighed its fear of God. And now this people believes only in itself! What’s going to become of this? (207)
The underlying question is, as Arendt puts it clearly, one of patriotism. And for Arendt patriotism is not possible without criticism, i.e., without considering that ‘that injustice committed by my own people naturally provokes me more than injustice done by other’ (207). The letter addresses then a number of claims made against the book which she considers to be invalid: that she turned Eichmanninto a Zionist, that she asked why Jews in axis occupied countries did not defend themselves, that instead she really addressed the question of the collaboration of the Jewish appointed authorities during the period of the ‘final solution”, that if Jews had no material possibility to defend themselves in an active way, they should have embraced a policy of complete refusal to collaborate. The only point in which Arendt claims to agree with Scholem is Eichmann’s sentence. She agrees that it should have been carried out, even if she disagrees with most other issues. In fact, Scholem disagreed with the carrying out of the sentence (213).
The letter concludes with a discussion of the idea of ‘banality of evil’. Arendt explains her idea: evil is not radical, it is shallow, even if some sorts of evil can be extreme (209). She promises to develop later this idea, which she does, at least in part, in her study of Kant.
Scholem responds to Arendt’s option of non-collaboration in a long paragraph in Letter 135. Scholem observes that, first, such a notion is used by Arendt to create a moral and political yardstick that is totally unfounded: ‘By presenting as a feasible humane and political strategy, and not for individual Jews but for millions of them, you end up elevating into a kind of postfestum measuring stick of judgment’ (212). But he leaves open the door to a discussion of evil, which he interprets in terms of bureaucratization of behavior, although he makes clear that he believes that this idea is an unrealistic description of the actual events: “The gentlemen enjoyed their evil, so long as there was something to enjoy. One behaves differently after the party’s over, of course (214).
The next exchange of letters is cordial but more reserved. Finally, the exchange ends with a letter from Scholem announcing a trip to New York to speak on Benjamin at the Leo Baeck Institute. Did they meet? In any event, no further letter is extant.
A book analyzing Hannah Arendt’s phenomenological background thoroughly is long overdue. Arendt’s biographer, Elisabeth Young Bruehl, mentions one of very few occasions, when Arendt spoke about her method (Young Bruehl 1982, 405), revealing her inclination to phenomenology: “I am a sort of phenomenologist. But, ach, not in Hegel’s way – or Husserl’s.” What sort of phenomenologist was Arendt then? Many scholars struggle with her methodology and it even worried one of her greatest mentors, Karl Jaspers, who complained about the ‘intuitive-chaotic-method’ of her writings. But could it be that there was a consistent methodological framework behind an ostensible chaos? Is it possible that Arendt not only was ‘a sort of phenomenologist’, but a fully fledged representative of the second generation phenomenologists after Husserl and Heidegger – whose members include Sartre, Fink, Merleau-Ponty, Patočka and Lévinas –who transformed phenomenology? In her new book, Sophie Loidolt makes a strong case for an affirmative answer to both of these questions. Phenomenology of Plurality: Hannah Arendt on Political Subjectivity is a very challenging read but it is also a very rewarding book.
Loidolt aims to draw a phenomenology of plurality from Arendt’s work and to illuminate consequences of a politicized approach to phenomenology by doing so. A further objective of the book is to rethink Arendt’s connections to phenomenology, positioning her in the broader context of traditional and contemporary phenomenological discourse (2). Both these aims interweave in Loidolt’s book, where she reconstructs basic phenomenological notions in Arendt, referring mainly to classical accounts of Husserl and Heidegger. The result is a novel account of the phenomenon of ‘actualized plurality’ in Arendt’s writings. Loidolt connects actualized plurality to the activities of acting, speaking and judging, which through their actualization evoke different spaces of meaning, where multiple subjects can appear to each other. The book brings Arendt into dialogue with numerous phenomenologists, most notably Merleau-Ponty and Lévinas. Further, Loidolt places her reflections in the broad context of Arendt-scholarship, although she distances herself from some prevalent paradigms present in the contemporary debate: the line of interpretation informed by the Frankfurt School (Habermas, Benhabib, Wellmer, and others), the poststructuralist approach (Honig, Villa, Heuer, Mouffe and others), as well as from the treatment of Arendt’s oeuvre from a purely political perspective, hence ‘de-philosophizing’ her (4) (Disch, Dietz, Canovan, Passerind’Entrèves, and others). In contrast, Loidolt aspires to rediscover the philosophical dimension in Arendt, not by depoliticizing her work, but rather by emphasizing the coexistence of both aspects and the connections between them. This inclusive gesture resonates with Arendt’s unwillingness to belong to any club and, consequently, with the difficulty to ascribe her to one academic field rather than to another.
Loidolt begins her book by invoking her intention to illuminate the philosophical dimension of Arendt’s work without distorting it by ignoring its other dimensions and deriving from it her goal to unveil the philosophical significance of Arendt’s work through a phenomenological examination of the notion of plurality. Many texts within Arendt-scholarship simply adopt Arendt’s language – often full of beautiful and meaningful expressions – without supplying a deeper analysis of its content and context. This is not the case with Sophie Loidolt’s book. She does not just ‘talk the talk’, she also delves deep into the meaning of Arendt’s language. Loedolt’s expertise in phenomenology allow her to achieve this goal, which also contributes to the achievement of her broader aim to familiarize both phenomenologists with Arendt and Arendtian scholars with foundations of phenomenology. The complexity of Loidolt’s book lies in this twofold focus: at first glance, it seems that the reader should have an extensive background both in Arendt and in phenomenology – a combination, which, as the author admits, is uncommon (2 – 8) but Loidolt does not demand so much of her readers. She draws numerous parallels between Arendt’s theory and those of other philosophers, whose status as phenomenologists is less contested, and she also continually draws readers’ attention to methodological elements that lie at ‘the heart of the phenomenological project’ (e.g. 25, 75, 125, 176). This way, she completes the task of introducing Arendt to phenomenologists and of introducing foundations of phenomenology to the Arendtians masterfully. Although this approach means that the book is not an easy read, it is definitely worth the effort.
The book consists essentially of two parts: in the first part, Transforming Phenomenology: Plurality and the Political, the author elaborates on the relation between Arendt’s account and phenomenology, whereas in the second part, Actualizing Plurality: The We, the Other, and the Self in Political Intersubjectivity, Loidolt develops her own phenomenological interpretation of Arendt’s philosophy of plurality. Each part comprises three chapters, divided into numerous subchapters, which makes this complex text more reader-friendly. The book is easy to navigate: every chapter begins with a very neat summary of the previous contents and a preview of what is tofollow. As such, each piece of theory that we encounter in subsection is approachable and easy to situate within the overall framework of Loidolt’s study. The only potential editorial refinement that comes to mind would be to number subchapters and to list these in the Contents, especially since the author often refers to subchapters by its number (e.g. 3.2), but these are not to be found in the current layout of the book.
In the first chapter, Loidolt lays the foundation for her investigation by drawing on the primordial event of the emergence of plurality. She sets off by reconstructing Arendt’s critique of Existenz Philosophy and classical phenomenology, based mostly on her early writings from the ‘1940s. The author sketches Arendt’s argument against (or at least relativizing) phenomenological accounts of Husserl, Heidegger, Sartre, and Merleau-Ponty, as well as her take on Jaspers, who represents ‘all that is good about Existenz Philosophy’ (35). Through these moves of association and distinction, says Loidolt, Arendt formulates what can be described as ‘new political philosophy’ (39-40) – even if Arendt herself would have considered this a contradiction in terms. Arendt had good theoretical reasons to renounce philosophy altogether, but since Loidolt aims at recovering the philosophical profundity of her thought, this term seems to be acceptable in this context. The key elements of the new political philosophy would then be a focus on the being-with dimension of human existence (42), a refusal to engage in the project of mastering once being (26, 44), and hence also underlining the fragility of the realm of human affairs (46). These elements resonate with central categories of Arendt’s account of the political: plurality, freedom, and natality.
After having ‘provided a point of departure for a phenomenology of plurality’ (51), in the second chapter Loidolt puts actualizing plurality in a space of appearance in the center of her reflection. She emphasizes its active character as a contingent, non-necessary event and identifies it as a core phenomenon of Arendt’s new political philosophy. The chapter consists of an analysis of three central notions that indicate Arendt’s affinity to phenomenological approach: appearance, experience, and world. Each section traces one of the aforementioned notions back to its origins and shows its relevance for the project of the new political philosophy. First, Loidolt explores the notion of appearance, establishing, with Villa, its status as constitutive of reality (55). Through illuminating this ontological status of appearance in Arendt, Loidolt proves her to be a phenomenologist at heart: Arendt insists on exclusive primacy of appearance, an idea that she gets primarily from transforming Husserl’s and Heidegger’s phenomenological accounts and not, as Villa and Beiner argue (55), from Kant. Following Cavarero’s claim that Arendt’s political theory implies a radical form of phenomenological ontology, Loidolt retraces Arendt’s project of pluralization of appearance (64) and unfolds its consequences for her understanding of reality, self and world, referring in the course of her analysis to Husserl, Heidegger, and Merleau-Ponty. Additionally, the author supplies a table relating respective concepts in Husserl, Heidegger, and Arendt that allows readers to follow the depicted transition at a glance. The second section focuses on the notion of experience. Loidolt offers a short overview of phenomenological-hermeneutic takes on Arendt’s notion of experience, but also investigates the deeper level of her engagement with experience, which goes beyond Arendt’s ‘techniques’ of narration, interpretation, and storytelling and concerns the very structure of experience (76). In the subsection devoted to this deeper level, she links Arendt’s historical hermeneutics to the phenomenological tradition, evoking not only Husserl and Heidegger, but also Lévinas, Merleau-Ponty, Patočka and Fink, and points at the interconnected notions of intentionality and subjectivity, which constitute the structure of experience. She shows how experience in Arendt is being actualized and pluralized, so that experiencing subjects can be conceived as ‘essentially existing as enactment’ in their multiplicity, hence transforming them into a moment of actualized relation (84, 93). The third section discusses Arendt’s concept of the world. Loidolt draws our attention to three notions of the world present in Arendt’s writings: the appearing world, the objective world, and the with-world (93). In her phenomenological analysis (turning again to Husserl and Heidegger), Loidolt displays the interrelation of these three notions and how they build upon one another. Indeed, the notions of the world as the space of appearance and the space of the political (with-world) are often used interchangeably in the literature. Loidolt’s phenomenological perspective contributes greatly to a more nuanced understanding of the difference between the two, which proves to be quite fundamental. Throughout the three sections, Loidolt constructs the ‘pluralized and politicized’ phenomenological account that Arendt, according to her, had in mind. By doing so, she reaches out to both her target groups: Arendt-scholars and phenomenologists. She shows, on the one hand, that a phenomenological perspective can provide a better and more thorough understanding of Arendt’s theory, without ‘transcendentalizing’ it too far á la Husserl, and, on the other hand, that Arendt’s writings have a vast potential for contemporary social ontology, as pursued by phenomenologically oriented scholars.
In the third chapter of her book, Arendt’s Phenomenological Methodology, Loidolt focuses on two aims. First, she examines human conditionality, referring to a famous (and, as Loidolt shows, easy to misinterpret) systematization of activities from The Human Condition and emphasizing the enactive character of Arendtian conditions. Second, she develops an original interpretation of Arendt’s theory by applying the concept of ‘spaces of meaning’. The first subchapter criticizes approaches that tend to essentialize and solidify different activities and their respective conditions. These are often naively understood analogically to a baby shape sorter: just as every wooden block fits into a particular hole in a box, every human activity correlates to one of three categories. Loidolt, on the contrary, presents labor, work, and action as a dynamic structure, where all conditions are interconnected: “Since all conditions are actualized simply by human existence, i.e. by being a living body, by being involved in the world of objects/tools and by existing in the plural, being human means to dwell, however passively, in all of these meaning-spaces at one and the same time.” (116). In the second section, she presents what amounts to one of the most interesting moments of the book: the articulation of Arendt’s background methodology in terms of “dynamics of spaces of meaning” (123). According to this interpretation, every activity that takes place develops its particular logic, which can be described as a space of meaning. These spaces of meaning stand out as worlds with specific temporality, spatiality, a specific form of intersubjectivity, and an inner logic of sequence, rhythm, and modality (128). Loidolt adds a transformative dimension: a shift in meaning takes place when an activity and its space part (126). In this context, she takes up a controversial discussion about normative character of the private, the political, and the social space in Arendt and joins advocates of “an attitudinal rather than content-specific” interpretation of this distinction (145, cf. Benhabib 2003: 140). With her notion of meaning-spaces, Loidolt offers a vivid image that helps us to comprehend the structure of human existence as presented by Arendt in its full complexity. It also shows us how to avoid interpretative pitfalls resulting from attempts to essentialize human activities and ascribe them to a clear-cut realm, be it the private, the political or the social. Her main effort is directed towards emphasizing the activating element in Arendt’s account: the whole picture awakens before our very eyes.
Chapter 4, which opens the second part of Loidolt’s book, addresses plurality as political intersubjectivity. The author begins with an overview of different interpretations of plurality in various fields: political theory, social ontology, and in Arendt-scholarship. She presents a strong argument for political interpretation of plurality, which she describes as a plurality of first-person perspectives. Such a plurality forms a certain in-between, an assembly of those who act together, which provides a ground for any politics (153). When discussing plurality accounts within political theory (Mouffe, Laclau), Loidolt focuses primarily on post-foundational discourses and praises these for granting plurality ontological relevance. At the same time, she emphasizes that within this approach the first-person perspective gets lost. This, in turn, leads her to phenomenology. She positions her “phenomenological investigation into the social-ontological dimensions of plurality as a political phenomenon” (154) within the area of phenomenology, which addresses the “moral, normative and especially political dimensions of the ‘We’” (154, cf. Szanto& Moran 2016: 9). Subsequently, she sketches a broad context of Arendt-scholarship about plurality and draws our attention to the fact that a suitable answer to one fundamental question often remains a desideratum: What is plurality actually? (156) Loidolt develops an answer to this question in further sections of this chapter. She does so by, first, referring to Husserl and Heidegger – the move we already know from previous chapters. In what follows, she displays her phenomenological interpretation of plurality as ontologically relevant condition of beings as first-person perspectives, who exist in plural. As such, plurality has a fragile status: it can be actualized or not (175). This is one of the most philosophically dense parts of the book, where Loidolt formulates a number of illuminating theses to support her aim. She refers to well-known motives linked to plurality, such as uniqueness, the “who”, multiple points of view, web of relations, but she also evokes some new constellations, such as theorizing acting, speaking, and judging, as three equal-ranking modes of actualizing plurality (183). This chapter paves the way for the two that follow.
Chapter 5, “Actualizing a Plural ‘We’”, focuses on the question of actualization of plural uniqueness. Loidolt emphasizes the crucial problem of the fragility of plurality in terms of such an actualization: plurality can, but does not have to be, actualized. Arendt herself was aware of this fragility, not only in view of great catastrophes of the 20th Century, such as the rise of totalitarianism, but also in terms of human existence in a community in general. Plurality is the central condition of action, which facilitates an emergence of a public space. But ‘acting in concert’ – bringing multiple “who’s” into a common space of the political, is, as Arendt states, a rare event (Arendt 1998: 42). This might seem counterintuitive, since most of us are surrounded by other people on an everyday basis. But, for Arendt, not every human interaction is genuine action. To refer to a notion coined by Loidolt: the respective space of meaning must occur. According to the author, the three activities through which an actualization of plurality takes place are acting, speaking, and judging. As Loidolt herself admits, this constellation of activities is not a common move in interpretations of Arendt’s work (212). Indeed, Arendt counted judging among faculties of the mind. But to anyone familiar with Arendt’s work, Loidolt’s justification for bring the three together will be apparent. In the three sections of the chapter, she pursues a phenomenological inquiry of each of these activities with respect to their potential to actualize plurality. First, she brings Arendtian speaking together with Heidegger’s ‘being-as-speaking-with-one-another’ (195). She then presents acting as praxis or performance and points to its inherent connection to plurality: acting always appears within a web of relationships (200). Finally, Loidolt approaches judging not only in political terms, but she also draws our attention to its reflective dimension (213 – 218). However, judging differs from the other two activities because, while it seems capable of actualizing plurality as intersubjectivity, it does so in a slightly different space of meaning, which is not a space of appearance per se. Loidolt addresses the issue of public appearance directly in the course of this chapter, emphasizing that ‘actualized plurality needs the visibility of an in-between’ (225). The question of how this can refer to the faculty of judgment remains somewhat vague. It is clear that our “who” does not appear to others in judging in the same way, as it appears on what Arendt calls ‘the stage of the world’ (Arendt 2007: 233, 249. Arendt uses this expression only in the German version of the text). The community of judgment is an imaginary one, so we may only speak of appearance of the “who” in a metaphorical sense. Thus, Loidolt’s argument here calls for further investigation. This, however, does not jeopardize her overarching argument for an ethics of actualized plurality (230).
The question of normative potential of Arendt’s theory and its alleged ‘lack of moral foundations’ (233, cf. Benhabib 2006) is the theme of the last chapter of Loidolt’s book. As the author argues, a phenomenological inquiry shows that “ethical elements are inherent within Arendt’s conception of the political qua actualized plurality” (233) and do not need to be imposed on it from outside. The aim of this chapter is hence to provide the readers with an intrinsic ethics of actualized plurality (235). Loidolt begins with an analysis of thinking in Arendt. She does not follow interpretations “investigating the inner tension between the bipolar ‘moral self’ and Plurality”, but tends, rather, to maintain the specific separation of the political and the moral (234 – 235). This comes as a surprise, since Loidolt presents a convincing case for ‘pluralization’ of so many other phenomena throughout her book. Thinking, on the contrary, appears as a ‘solitary business’ and a ‘lonely experience’. This is a one-sided interpretation of Arendt’s concept of thinking. Obviously, it fits Loidolt’s argumentation at this point, but it also neglects the pluralistic aspect of thinking as an inner dialogue and its implications for the emergence of the ‘who’. As Arendt says, “And thought, in contradiction to contemplation with which it is all too frequently equated, is indeed an activity, and moreover, an activity that has certain moral results, namely that he who thinks constitutes himself into somebody, a person or a personality” (Arendt 2003: 105), even if she directly clarifies the difference between activity and acting. Loidolt takes a different path and describes thinking as a ‘derivative phenomenon’ (235) that cannot be a point of departure for an ethics of actualized plurality. Granted, this corresponds to the conditions of actualization of a “we”, which she identifies as: directedness/intentionality, authenticity, and visibility. At least visibility was not her concern in case of judging, though, while it seems to be decisive when it comes to denouncing thinking as a lonely enterprise. This, however, is my only criticism of Loidolt’s analysis. Overall, she presents a convincing account that integrates a particular normative – or rather proto-normative (234) – element into Arendt’s concept of plurality. She shows the fragility of the space created by action and plurality, but not only to emphasize its unsteady status. More importantly, she transforms this fragility into an asset: action follows its intrinsic logic, which means that it can be interrupted and taken up again, hence it is open to redefinition and reinterpretation by multiple interpreters (237). Through faculties of forgiving and promising, we establish relations between persons, which bring an element of the ‘empowerment through others’ into play (139). Loidolt then discusses ethical demands, which intertwine with domains other than the political: life, truth, and reason. Here, as she argues, actualized plurality is ethically relevant to addressing current global challenges of totalitarianism and biopolitics (234). Loidolt closes this illuminating chapter by reaching out to Lévinas and his ethics of alteritas and by presenting benefits of interrelating both theories (252).
Loidolt rightly contests the common belief that Arendt’s methodology was eclectic and random (52). Through her thorough and deep phenomenological investigation of Arendt’s political thought, she makes a successful attempt to display its overall methodological framework (which may not even have been fully evident to Arendt herself, considering her lack of interest in a methodological self-analysis). Husserl and Heidegger play a major role as references in Loidolt’s study, which is methodologically and historically comprehensible. It is an additional benefit of the book that she brings other phenomenologists from the ‘second generation’ (7) into play, which further underlines the potential for Arendt’s work to guide contemporary phenomenological inquiry. Loidolt also draws our attention to a particular feature of Arendt’s corpus: she wrote many of her texts first in English – a foreign language to her and not the one in which she received her philosophical education – then rewrote them in German herself. (12, 265). Loidolt, a native German speaker, observes that she found phenomenological traits to be omnipresent in the German versions of Arendt texts. She was surprised to discover that these traits were either much less apparent orabsent entirely from the English versions. This, I would argue, is one of the reasons why Arendt’s potential for phenomenology is not universally recognized and also why phenomenological takes on Arendt remain outside of the mainstream of Arendt scholarship, at least within the Anglophone reception. Another reason lies probably in the difficulty involved in comprehending Arendt’s particular phenomenological approach. However, Loidolt suggests that doing so is the only way to fully understand Arendt. I am not convinced that this claim can be supported without restrictions. First, there are multiple very appealing interpretations of Arendt that completely abstract from her bonds to phenomenology. Second, it seems to be quite far away from the Arendtian spirit to assert that there is only one perspective on a story. Loidolt herself emphasizes that she does not want to force Arendt into any club (2). Nevertheless, through her impressive study, Loidolt advocates her case very convincingly. It is possible to see Arendt’s work through multiple lenses, but it is indeed very difficult to ignore the phenomenological lens, since once it has been applied what has been seen cannot be unseen. Therefore, due to its comprehensiveness and the depth of Loidolt’s analysis, the book has great potential, not only to inspire a new, phenomenologically-oriented appreciation of Arendt’s work but also to become a crucial contribution to Arendt scholarship.
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Arendt, Hannah. 1998. The Human Condition. Chicago: Chicago University Press.
Benhabib, Seyla. 2006. Judgment and the Moral Foundations of Politics in Arendt’s Thought. In: Garrath Williams (ed.), Hannah Arendt: Critical Assesment of Leading Political Philosophers, Vol 4., pp. 234 – 253. London/New York: Routledge.
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Young-Bruehl, Elisabeth. 1982. For Love of the World. New Haven: Yale University Press.