Doing Aesthetics with Arendt: How to See Things (Columbia Themes in Philosophy, Social Criticism, and the Arts)

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

Cecilia Sjöholm reads Hannah Arendt as a philosopher of the senses, grappling with questions of vision, hearing, and touch even in her political work. Constructing an Arendtian theory of aesthetics from the philosopher’s fragmentary writings on art and perception, Sjöholm begins a vibrant new chapter in Arendt scholarship that expands her relevance for contemporary philosophers. Arendt wrote thoughtfully about the role of sensibility and aesthetic judgment in political life and on the power of art to enrich human experience. Sjöholm draws a clear line from Arendt’s consideration of these subjects to her reflections on aesthetic encounters and the works of art mentioned in her published writings and stored among her memorabilia. This delicate effort allows Sjöholm to revisit Arendt’s political concepts of freedom, plurality, and judgment from an aesthetic point of view and incorporate Arendt’s insight into current discussions of literature, music, theater, and visual art. Though Arendt did not explicitly outline an aesthetics, Sjöholm’s work substantively incorporates her perspective into contemporary reckonings with radical politics and their relationship to art.

Art and the German Bourgeoisie: Alfred Lichtwark and Modern Painting in Hamburg, 1886-1914

Direct3D Rendering Cookbook

Diego Rivera: His Art and His Passions (Temporis Collection)

Anachronic Renaissance

Phaidon Encyclopedia of Art and Artists




















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,

Download sample