I stumbled upon Hannah Arendt’s book
The Human Condition on Audible as a part of the ‘Plus’ collection. I was always aware of her work on totalitarianism and the banality of evil, but had never actually read anything. I therefore decided to dive into her discussion of the human condition.
I remember when I was training to be a teacher and I attended the history teacher’s association conference. One of the sessions on offer involved a discussion of VCE history subjects. I thought that it might be useful to attend. However, it quickly became clear that it was intended for discussion and feedback by those who had been teaching the subject for a number of years, not some newbie. In a small room, I sat as quietly as possible and tried to take in what I could. I had a similar experience with Arendt’s The Human Condition.
Wikipedia describes the book as follows:
The Human Condition, first published in 1958, is Hannah Arendt‘s account of how “human activities” should be and have been understood throughout Western history. Arendt is interested in the vita activa (active life) as contrasted with the vita contemplativa (contemplative life) and concerned that the debate over the relative status of the two has blinded us to important insights about the vita activa and the way in which it has changed since ancient times. She distinguishes three sorts of activity (labor, work, and action) and discusses how they have been affected by changes in Western history.
Source: The Human Condition (Arendt book) – Wikipedia)
On the one hand, I understand that, but I am still not sure that it addresses the book. It may well be that it is because the book is one in which different readings prise out different thoughts. For example, quite a few discussions touch upon the rise of the social and the importance that serves.
The characteristic political forms of modernity – the nation-state, the welfare state, and totalitarian regimes – all fail to provide any public space for the achievement of identity. These forms all testify to the modern severance of the political from issues of identity, the modern loss of a basic understanding of the freedom and action that citizenship makes possible. Only participatory democracy – a dimly remembered possibility that makes brief appearances now and then in our era – rekindles a sense of what politics and those who participate in it can do.
Source: Hannah Arendt An Introduction by John McGowan
In the end, I found myself caught by various ideas, such as identity, action, privacy, and knowledge, but never comfortable with the full story. (For what it is worth, I had a similar experience with Nassim Nicholas Taleb’s The Black Swan.)
All in all, I probably need to dedicate more time to this book (and possibly Arendt’s work in general), possibly a lifetime. It really leaves me wondering about the importance of prior knowledge and at which point you can truly have a point of view on things. In particular, I really feel that I need to dive deeper into Hegal and Marx.
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