Political Loneliness by Jennifer Gaffney

Author:Jennifer Gaffney
Language: eng
Format: epub
ISBN: 9781786606952
Publisher: ROWMAN & LITTLEFIELD
Published: 2020-06-22T16:00:00+00:00

NOTES

1. Jill Stauffer, Ethical Loneliness: The Injustice of Not Being Heard (New York: Columbia University Press, 2015), 1.

2. Hannah Arendt, The Origins of Totalitarianism (New York: Harcourt Inc., 1974), 477.

3. Jacques Taminiaux, The Thracian Maid and the Professional Thinker: Arendt and Heidegger, trans. Michael Gendre (Albany: SUNY Press, 1997), 4.

4. Ibid., 5. See also Martin Heidegger, Plato’s Sophist, trans. Richard Rojcewicz and Andre Schuwer (Bloomington: Indiana University Press, 1997), 22.

5. Heidegger, Plato’s Sophist, 23.

6. Richard Polt, Heidegger: An Introduction (New York: Routledge, 1999), 79.

7. Arendt arrived in Margbug in the fall of 1924 immediately after Heidegger had given his summer semester lecture course on the basic concepts of Aristotelian philosophy. Heidegger’s lectures on Aristotle in that course, as well as in the 1924–1925 lecture course, Plato’s Sophist, proved decisive, not only for his development of Being and Time but also for Arendt’s political appropriation of his work. See Taminiaux, 3. See also Elizabeth Young-Bruehl, Hannah Arendt: For Love of the World, second edition (New Haven: Yale University Press, 2004), 44.

8. See Dana Villa, Arendt and Heidegger: The Fate of the Political (Princeton: Princeton University Press, 1995), 212–213.

9. See Dana Villa, Politics, Philosophy, Terror: Essays on the Thought of Hannah Arendt (Princeton: Princeton University Press, 1999), 67. Arendt offers this criticism of Heidegger in her essay “What Is Existential Philosophy?” in Essays in Understanding 1930–1954: Formation, Exile and Totalitarianism (New York: Random House, Inc., 1994): 176–181.

10. Roy Tsao, “Arendt’s Augustine,” in Politics in Dark Times: Encounters with Hannah Arendt, ed. Seyla Benhabib (New York: Cambridge University Press, 2008): 39–57, 40.

11. Ibid., 42.

12. See Young-Bruehl, 76. While scholars have turned to Love and Saint Augustine to develop Arendt’s conception of “amor mundi” or love of the world, this text is often taken to mark the beginning of a radical departure from Heidegger’s project of fundamental ontology. One aim of this chapter is to shift the orientation of these debates by suggesting that Arendt does not abandon Heidegger’s project in this early work, but recognizes, perhaps more fully than he does, the stakes of his project for understanding our communal relations and responsibilities. For recent works on Love and Saint Augustine, see Lucy Tatmen, “Arendt and Augustine: One More Kind of Love,” Sophia, 52.4 (2013): 625–635; Siobhan Kattago, “Why the World Matters: Hannah Arendt’s Philosophy of New Beginnings,” The European Paradigm: Toward New Paradigms, 18.2 (2013): 170–184; Antonio Calcagno, “The Role of Forgetting in Our Experience of Time: Augustine of Hippo and Hannah Arendt,” Parrhesia, 13 (2011): 14–27; and Barry Clark and Lawrence Quill, “Augustine, Arendt, and Anthropy,” Sophia, 48.3 (2010): 253–265.

13. See Hannah Arendt, Der Liebesbegriff bei Augustin: Versuch einer philosophischen Interpretation [1929], ed. Ludger Lütkehaus (Berlin: Philo, 2003), and Hannah Arendt, Love and Saint Augustine, ed. Joanna Vecchiarelli Scott and Judith Chelius Stark (Chicago: Chicago University Press, 1996). It is important to note that the English translation of Arendt’s dissertation, Love and Saint Augustine, is not a direct translation of her original 1929 dissertation Der Liebesbegriff bei Augustin, but is instead

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