HannahArendt.net (E-Journal)
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Eichmann in Jerusalem. A Critical Dialogue.
Full text linkThe editors of HannahArendt.net decided to facilitate this exchange and invited Tuija Parvikko to respond to some challenging remarks in Robert Kunath's review. We hope that this dialogue was fruitful for both engaged scholars and will shed more light on the reviewed book and its topic, still raising controversies today.
 
First round – Hannah Arendt’s Reception in Latin America. Case Studies: Brazil, Cuba, Haiti, Mexico, Colombia. 25-26 October, 2023, Hannah Arendt Institute of Totalitarianism Studies (HAIT) at Dresden University. (Caetano Borges)
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Alexander Gantschow / Christian Meyer-Heidemann (Hg.), Bürgerbildung und Freiheitsordnung. Politische Bildung als republikorientierte Praxis (Clara Wanning)
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Die Mikrophysik politischen Protests. Über die Zeit- und Räumlichkeit widerständigen Handelns
Full text linkIm vorliegenden Beitrag wird politischer Protest, das öffentliche In-Erscheinung-Treten und die gemeinsame Artikulation von Dissens, im Anschluss an Hannah Arendts politische Anthropologie als exemplarischer Ausdruck der menschlichen Handlungsbefähigung gedeutet. Unter Bezugnahme auf die temporalen Topoi, die Arendts Denken durchziehen, wird argumentiert, dass die Praxis des Protestierens mit einer zeitlichen Erfahrung verbunden ist, die durch die ‚demonstrative‘ Unterbrechung der (politischen) Alltagszeit und durch sinnhafte Aktualisierungen einer Protestgeschichte konstituiert wird. Mittels eines konzeptionellen Anschlusses an die symbolisch-interaktionistische Zeit- und Handlungstheorie von George Herbert Mead und auf Grundlage ethnographischer Beobachtungen jüngerer Protestereignisse wird gezeigt, dass in der kollektiven Aufführung von öffentlichem Widerspruch eine soziale Zeit entsteht, die einerseits eine gemeinsame Welt stiftet und andererseits deren temporale Pluralität sichtbar macht. Diese zeittheoretische Deutung wird zudem um eine raumtheoretische erweitert, indem die moderne Stadt als eine raumzeitlich spezifische Vergesellschaftungsform betrachtet wird, die aufgrund ihrer Größe, Dichte und Heterogenität besondere Möglichkeiten für Proteste bereitstellt und so besehen von herausragender Bedeutung für ein freiheitlich-republikanisches Politikverständnis ist
Handeln und Urteilen: Grundlagen des Freiheitsbegriffs in Hannah Arendts politischem Denken, 14.–15.12.2023, Universität Freiburg. (Elisa Daik, Felix Kistner und Martin Baesler)
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Lea Mara Eßer, Vom Schweigen des Guten. Hannah Arendts Theorie der Menschlichkeit, Transcript 2023, 330 S., 60,00 EUR (Evelyn Höfer)
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Report on the 16th Annual Meeting of the Hannah Arendt Circle (Katherine Brichacek, Magnus Ferguson)
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Report on the Conference The Politics of Beginnings: Hannah Arendt Today (Anna Argirò)
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Arendtian Sardines. A failed attempt at participatory democracy
Full text linkStarting from a phenomenological description of the unprecedented Italian movement of the 6000Sardines as presented by Adriana Cavarero in her surgive paradigm, the aim of my paper is to target the lack of constituency and permanence that makes democracy fragile when based only on the spontaneous dimension of a collective and grass-root uprising. Taking seriously the Arendtian challenge to ground a new body politic on the paradoxical nature of action, participatory democracy is here presented as an irresolvable tension between the dynamic and potentially limitless power of plurality and the internal bonds that any founding act presupposes. A duality that represents the circular nature of politics between power and authority and, thanks to Arendt’s remarks on Roman auctoritas, provides us with the coordinates for a democratic political institution that does not suppress freedom, but also never allows action to run out in an endless anarchic process.On the afternoon of November 14th, 2019, an unprecedented event occurred in the Italian city of Bologna. Against the discriminatory policies of former Minister of the Interior Matteo Salvini, four very different people, represented by Mattia Sartori, began to sing in Piazza Santo Stefano. Within a few hours, this single chant became a call that grew into a crowd of six thousand people. In a couple of days, the new political phenomenon of the 6000Sardines spread throughout the country. Journalists across Italy described it as a “joyful,” “hopeful,” and communal event that was “moved by feelings of humanity” (Pucciarelli et al., 2019).
It is no coincidence that in the same period, Adriana Cavarero, using Arendt’s idea of natality, defined democracy as a public arena based on the exaltation of the surging character of action and as a political space characterized by its detachment from fixed institutions (Cavarero, 2019). The 6000Sardines are a perfect example of this new Arendtian paradigm. A group of young people singing and dancing together, without any political affiliation, inherently anti-fascist (6000Sardines, 2020), free to exist as a plurality that thrives on the sheer power of their physical presence in the streets (Butler, 2015), animated by a simple desire for public happiness (Guaraldo, 2018b).
Nevertheless, the nascent democracy of these “Arendtian sardines,” as I will try to suggest, tragically failed to take the necessary step of organizing their spontaneity (Flores D’Arcais, 2019). As a result of their anti-institutional choices, the Sardines struggled to find a place in the sea of real politics. Being always on the border between an unformed political action and the denial of a constitutive moment, they lost their initiative power. After a phenomenological description of the 6000Sardines movement as a failed attempt at participatory politics, I want to make clear that the defeat of this democratic action was due to a lack of constituency.
Taking seriously the Arendtian challenge to ground a new body politic based on the mutual coexistence of the dual nature of action, I will present democracy as an irreducible tension between the plural act of “manyness” which is constitutively dynamic and potentially limitless, and the internal bonds that any founding act presupposes (Ricœur, 1997). Thanks to a critical perspective on the question of beginning in Arendt’s philosophy, as presented in On Revolution and The Life of the Mind (Arendt, 1963; 1978), I will attempt to elucidate this space of appearance as situated on both ontological configurations (Arendt, 1963). This internal duality, which represents the circular nature of politics between power and authority (Guaraldo, 2018a; Esposito, 1996, 2021), allows power to flourish in a founded political order that does not suppress freedom, but it also never leaves action to run out in an endless anarchic process, since we know, thanks to the lesson of the 6000Sardines, that any democratic space of appearance cannot survive without the political institution of liberty (Keenan, 1994; Vatter, 2000)
