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Parker Sanders
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Hana Arent O Revoluciji Pdf 12

In the first four years of their marriage, the Arendts lived in Berlin, where they were supporters of the socialist journal Sozialistische Monatshefte.[b][32] At the time of Hannah's birth, Paul Arendt was employed by an electrical engineering firm in Linden, and they lived in a frame house on the market square (Marktplatz).[33] The Arendt family moved back to Königsberg in 1909, because of Paul's deteriorating health.[6][34] Hannah's father suffered from a prolonged illness with syphilis and had to be institutionalized in the Königsberg psychiatric hospital in 1911. For years afterward, Hannah had to have annual WR tests for congenital syphilis.[35] He died on 30 October 1913, when Hannah was seven, leaving her mother to raise her.[28][36] They lived at Hannah's grandfather's house at Tiergartenstraße 6, a leafy residential street adjacent to the Königsberg Tiergarten, in the predominantly Jewish neighborhood of Hufen.[37] Although Hannah's parents were non-religious, they were happy to allow Max Arendt to take Hannah to the Reform synagogue. She also received religious instruction from the rabbi, Hermann Vogelstein, who would come to her school for that purpose. At the time the young Hannah confided that she wished to marry him when she grew up.[26] Her family moved in circles that included many intellectuals and professionals. It was a social circle of high standards and ideals. As she recalled it:

hana arent o revoluciji pdf 12

In 1929, Arendt met Günther Stern again, this time in Berlin at a New Year's masked ball,[93] and began a relationship with him.[m][45][75] Within a month she had moved in with him in a one-room studio, shared with a dancing school in Berlin-Halensee. Then they moved to Merkurstraße 3, Nowawes,[94] in Potsdam[95] and were married there on 26 September.[n][97] They had much in common and the marriage was welcomed by both sets of parents.[76] In the summer, Hannah Arendt successfully applied to the Notgemeinschaft der Deutschen Wissenschaft for a grant to support her Habilitation, which was supported by Heidegger and Jaspers among others, and in the meantime, with Günther's help was working on revisions to get her dissertation published.[98]

Some of the leitmotifs of her canon were apparent, introducing the concept of Natalität (Natality) as a key condition of human existence and its role in the development of the individual,[229][233][234] developing this further in The Human Condition (1958).[194][235] She explained that the construct of natality was implied in her discussion of new beginnings and man's elation to the Creator as nova creatura.[236][237] The centrality of the theme of birth and renewal is apparent in the constant reference to Augustinian thought, and specifically the innovative nature of birth, from this, her first work, to her last, The Life of the Mind.[238]

Arendt was critical of the way the trial was conducted by the Israelis as a "show trial" with ulterior motives other than simply trying evidence and administering justice.[303][297] Arendt was also critical of the way Israel depicted Eichmann's crimes as crimes against a nation state, rather than against humanity itself.[304] She objected to the idea that a strong Israel was necessary to protect world Jewry being again placed where "they'll let themselves be slaughtered like sheep," recalling the biblical phrase.[ao][305] She portrayed the prosecutor, Attorney General Gideon Hausner, as employing hyperbolic rhetoric in the pursuit of Prime Minister Ben-Gurion's political agenda.[306] Arendt, who believed she could maintain her focus on moral principles in the face of outrage, became increasingly frustrated with Hausner, describing his parade of survivors as having "no apparent bearing on the case".[ap][308] She was particularly concerned that Hausner repeatedly asked "why did you not rebel?"[309] rather than question the role of the Jewish leaders.[307] Arendt argued that some Jewish leaders associated with the Jewish Councils (Judenräte), notably M. C. Rumkowski, acted during the Holocaust, in cooperating with Eichmann "almost without exception" in the destruction of their own people.[310] She had expressed concerns on this point prior to the trial.[aq][311] She described this as a moral catastrophe. While her argument was not to allocate blame, rather she mourned what she considered a moral failure of compromising the imperative that it is better to suffer wrong than to do wrong. She describes the cooperation of the Jewish leaders in terms of a disintegration of Jewish morality: "This role of the Jewish leaders in the destruction of their own people is undoubtedly the darkest chapter in the whole dark story". Widely misunderstood, this caused an even greater controversy and particularly animosity toward her in the Jewish community and in Israel.[36] For Arendt, the Eichmann trial marked a turning point in her thinking in the final decade of her life, becoming increasingly preoccupied with moral philosophy.[312]


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