Hannah Arendt, the new film by the German director Margarethe Von Trotta, does not seem just like another trying to represent philosophy through the classic cinematic storytelling. It builds instead a perfect dialogue...Hannah Arendt, the new film by the German director Margarethe Von Trotta, does not seem just like another trying to represent philosophy through the classic cinematic storytelling. It builds instead a perfect dialogue between these two practices that never encroach each other： There is not any doctrine that prevents cinema＇s freedom to create images and any philosophy claim that forces cinema to find in images an alternative way of expression. Von Trotta leaves any biopic form and stages a harmonic building where cinema fulfills philosophy and philosophy fulfills cinema. In this way she gets an outright practical exhibition of a theory, the ＂banality of evil＂. We want to comprehend the reasons of this perfect building analyzing this film, its characters with their acts, all the images their montage, and editing, everything that supports the Arendt＇s philosophical notion. We work on the film with the philosophical categories created by Gilles Deleuze to study the history of cinema in two essays, Image-mouvement and Image-time. In this way we can unfold how Margarethe Von Trotta represents a theory through images, without any word as intermediary展开更多
This paper argues that political theorists have underestimated the power of detachment in political action. It tries to problematize their failure to incorporate the spectator＇s figure into their literature by indica...This paper argues that political theorists have underestimated the power of detachment in political action. It tries to problematize their failure to incorporate the spectator＇s figure into their literature by indicating the modern social condition that requires an alternative mode of actorship. To achieve this goal, this paper turns to Hannah Arendt, and conducts a detailed reinterpretation of her work. It proceeds in three steps. First, it highlights the oxymoronic phrase of ＂active non-participation＂ by a non-acting spectator. Secondly, against the standard way of taking Socrates as her ideal thinker and actor, it takes up Thoreau to discover such a model while bringing the notion of detachment to her discussion of political action. Thirdly, it attempts to defend a rather unorthodox interpretative move that tries to reconcile the political and the mental modes of life in Arendt＇s work by giving a set of evidence to show her deep-seated desire to look at the tradition from a fresh point of view.展开更多
Hannah Arendt＇s 1963 study ＂Eichmann in Jerusalem＂, based on the former Nazi＇s 1961 trial, broached two highly controversial topics： The first was her theory of the banality of evil--the uncomfortable moral scena...Hannah Arendt＇s 1963 study ＂Eichmann in Jerusalem＂, based on the former Nazi＇s 1961 trial, broached two highly controversial topics： The first was her theory of the banality of evil--the uncomfortable moral scenario that leads ordinary individuals, for the most trivial and arbitrary reasons, to commit heinous atrocities; and the second was her fierce condemnation of Jewish collaboration with the Nazis. This paper argues that the novelist Jonathan Littell＇s critically acclaimed best-seller The Kindly Ones （2010） provocatively revalorizes and builds upon these two aspects of Arendt＇s study： Firstly, it posits her theory of banality as a challenge to the comforting presupposition that terrible evils can only be committed by a minority of monstrous individuals, by suggesting instead that ＂normal＂ readers share the same capacity to commit atrocities as Nazis such as Eichmann. Secondly, the novel nuances Arendt＇s damning indictment of Jewish collaboration by regarding it as the inevitable consequence of the terrible predicament faced by Jews at that time. Finally, the paper concludes with Littell＇s consideration of banality as a phenomenon that not only invites an uncomfortable moral self-analysis, but also legitimises a return to a justice system based on the ancient Greek model.展开更多
Hannah Arendt is one of the most outstanding contemporary political thinkers in the world. As for the characteristics of Hannah Arendt's view of citizenship,there are four——being action-oriented,spatiality,being...Hannah Arendt is one of the most outstanding contemporary political thinkers in the world. As for the characteristics of Hannah Arendt's view of citizenship,there are four——being action-oriented,spatiality,being political and being ideal. Being action-oriented means that citizens actively participate in politics; spatiality means that citizens need space,i. e.,public domain,where citizens take actions; being political means that citizens are the subject of politics,and the value of politics is to safeguard the freedom of citizens; being ideal means that Hannah Arendt's view of citizenship is universal. The active participation advocated by Hannah Arendt has important implication on the democracy construction at the grassroots level of cities in China.展开更多
A well-known result established by Arendt in 1987 with regard to the Laplace transforms in Banach spaces is developed. A Widder-Arendt theorem in the setting of sequentially complete locally convex spaces is set up (T...A well-known result established by Arendt in 1987 with regard to the Laplace transforms in Banach spaces is developed. A Widder-Arendt theorem in the setting of sequentially complete locally convex spaces is set up (Theorem 1.1). Moreover, integrated semigroups in such spaces are introduced and generation theorems and some basic properties for semigroups of this type are obtained. As examples, elliptic differential operators on certain classes of function spaces with locally convex topology are shown to be the generators of integrated semigroups under some conditions.展开更多
Epistemic trust refers to the mental or intellectual bond between the Self and Others, which takes two forms. First, it concerns the participants' mutual trust that they share a common ground for understanding,com...Epistemic trust refers to the mental or intellectual bond between the Self and Others, which takes two forms. First, it concerns the participants' mutual trust that they share a common ground for understanding,communication and interpretation of their social reality. Second, it arises from the explicit awareness that the participants differ with respect to their understanding of their common ground and are willing to learn from an epistemic authority. Authority is a voluntary symbolic relation between the Self and Others. It contrasts with power, which refers to a relation of coercion that enforces obedience. The growing democratization of institutions and liberalization, as well as growing distrust of professionals, scientists and politicians, together with the emphasis on the rights of individuals and minority groups, has led to a crisis of authority.展开更多
文摘Hannah Arendt, the new film by the German director Margarethe Von Trotta, does not seem just like another trying to represent philosophy through the classic cinematic storytelling. It builds instead a perfect dialogue between these two practices that never encroach each other： There is not any doctrine that prevents cinema＇s freedom to create images and any philosophy claim that forces cinema to find in images an alternative way of expression. Von Trotta leaves any biopic form and stages a harmonic building where cinema fulfills philosophy and philosophy fulfills cinema. In this way she gets an outright practical exhibition of a theory, the ＂banality of evil＂. We want to comprehend the reasons of this perfect building analyzing this film, its characters with their acts, all the images their montage, and editing, everything that supports the Arendt＇s philosophical notion. We work on the film with the philosophical categories created by Gilles Deleuze to study the history of cinema in two essays, Image-mouvement and Image-time. In this way we can unfold how Margarethe Von Trotta represents a theory through images, without any word as intermediary
文摘This paper argues that political theorists have underestimated the power of detachment in political action. It tries to problematize their failure to incorporate the spectator＇s figure into their literature by indicating the modern social condition that requires an alternative mode of actorship. To achieve this goal, this paper turns to Hannah Arendt, and conducts a detailed reinterpretation of her work. It proceeds in three steps. First, it highlights the oxymoronic phrase of ＂active non-participation＂ by a non-acting spectator. Secondly, against the standard way of taking Socrates as her ideal thinker and actor, it takes up Thoreau to discover such a model while bringing the notion of detachment to her discussion of political action. Thirdly, it attempts to defend a rather unorthodox interpretative move that tries to reconcile the political and the mental modes of life in Arendt＇s work by giving a set of evidence to show her deep-seated desire to look at the tradition from a fresh point of view.
文摘Hannah Arendt＇s 1963 study ＂Eichmann in Jerusalem＂, based on the former Nazi＇s 1961 trial, broached two highly controversial topics： The first was her theory of the banality of evil--the uncomfortable moral scenario that leads ordinary individuals, for the most trivial and arbitrary reasons, to commit heinous atrocities; and the second was her fierce condemnation of Jewish collaboration with the Nazis. This paper argues that the novelist Jonathan Littell＇s critically acclaimed best-seller The Kindly Ones （2010） provocatively revalorizes and builds upon these two aspects of Arendt＇s study： Firstly, it posits her theory of banality as a challenge to the comforting presupposition that terrible evils can only be committed by a minority of monstrous individuals, by suggesting instead that ＂normal＂ readers share the same capacity to commit atrocities as Nazis such as Eichmann. Secondly, the novel nuances Arendt＇s damning indictment of Jewish collaboration by regarding it as the inevitable consequence of the terrible predicament faced by Jews at that time. Finally, the paper concludes with Littell＇s consideration of banality as a phenomenon that not only invites an uncomfortable moral self-analysis, but also legitimises a return to a justice system based on the ancient Greek model.
基金the stage achievement of the national social science fund project“Comparative Analysis Research of the Direct Mode of the Urban Communities of China”(No.13BZZ008)the scientific research fund program of Ningbo University(No.xkw1303)
文摘Hannah Arendt is one of the most outstanding contemporary political thinkers in the world. As for the characteristics of Hannah Arendt's view of citizenship,there are four——being action-oriented,spatiality,being political and being ideal. Being action-oriented means that citizens actively participate in politics; spatiality means that citizens need space,i. e.,public domain,where citizens take actions; being political means that citizens are the subject of politics,and the value of politics is to safeguard the freedom of citizens; being ideal means that Hannah Arendt's view of citizenship is universal. The active participation advocated by Hannah Arendt has important implication on the democracy construction at the grassroots level of cities in China.
基金Project supported by the National Natural Science Foundation of China and the ABSF of Yunnan Province.
文摘A well-known result established by Arendt in 1987 with regard to the Laplace transforms in Banach spaces is developed. A Widder-Arendt theorem in the setting of sequentially complete locally convex spaces is set up (Theorem 1.1). Moreover, integrated semigroups in such spaces are introduced and generation theorems and some basic properties for semigroups of this type are obtained. As examples, elliptic differential operators on certain classes of function spaces with locally convex topology are shown to be the generators of integrated semigroups under some conditions.
文摘Epistemic trust refers to the mental or intellectual bond between the Self and Others, which takes two forms. First, it concerns the participants' mutual trust that they share a common ground for understanding,communication and interpretation of their social reality. Second, it arises from the explicit awareness that the participants differ with respect to their understanding of their common ground and are willing to learn from an epistemic authority. Authority is a voluntary symbolic relation between the Self and Others. It contrasts with power, which refers to a relation of coercion that enforces obedience. The growing democratization of institutions and liberalization, as well as growing distrust of professionals, scientists and politicians, together with the emphasis on the rights of individuals and minority groups, has led to a crisis of authority.
