Doing Aesthetics with Arendt: How to See Things (Columbia Themes in Philosophy, Social Criticism, and the Arts)
Language: English
Pages: 240
ISBN: B01227EC2A
Format: PDF / Kindle (mobi) / ePub
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Bajohr, Hannes. Dimensionen der öffentlichkeit, politik und erkenntnis bei Hannah Arendt. Berlin: Lukas Verlag, 2011. Barnouw, Dagmar. Visible Spaces: Hannah Arendt and the German–Jewish Experience. Baltimore, MD: Johns Hopkins University Press, 1990. Baumgarten, Alexander. Meditationes philosophicae de nonnonullis ad poema pertinentibus: Reflections on Poetry. Trans. William B. Holther. Berkeley: University of California Press, 1954. ——. Texte zur grundlegung der ästhetik. Trans. Hans Rudolf
Thing?. Trans. Vera Duetsch and W. B. Barton. South Bend, IN: Gateway, 1968. Hegel, Georg Wilhelm Friedrich. Aesthetics: Lectures on Fine Art. Trans. T. M. Knox. 2 vols. Oxford: Oxford University Press, 1975. ——. “On the Scientific Ways of Treating Natural Law.” In Hegel: Political Writings, ed. L. Dickey and H. B. Nisbet, trans. H. B. Nisbet. Cambridge: Cambridge University Press, 1999. ——. Phenomenology of Spirit. Trans. A. V. Miller. Oxford: Oxford University Press, 1977. ——. Philosophy of
writings, then, holds an important symbolic position. In criticizing the commodification of culture, Arendt speaks not only of the transformation of life forms but also of disaster.16 Cultural objects are not replaceable. There is an intrinsic relation between art and forms of life.17 Art, aesthetics, and cultural objects maintain a life-world to which politics is absolutely obligated. In order to illuminate this, we need to refer to Arendt’s letters and notebooks in addition to her published
social conditioning of the public sphere. The notion of the political can never be relegated to social forms of being. The unintended consequence of her stance, however, is that she ontologizes the question of who is to be allowed in the political sphere and who is to be excluded. For instance, since women have historically been mostly dedicated to the labor that maintains life, the division between animal laborans and zōon politikon becomes gendered.48 All that belongs to the maintenance of life
stereotype, the “misfit bourgeois,” although from different angles. Caught in an automatism of stereotyping, it becomes a structural problem; anti-Semitism is the spearhead of antidemocratic forces.41 For Arendt, likewise, anti-Semitism is structural. It is to be found at the origins of racist ideologies. But it could just as well be seen a symptom of liberalism. Anti-Semitism, she argues, is in the end a product of a humanist Enlightenment in which the Jew was always the exception—the sufferer,