By Anna Yeatman, Charles Barbour, Phillip Hansen, Magdalena Zolkos

Motion and visual appeal is a suite of essays that check out the an important and complicated hyperlink among motion and visual appeal in Hannah Arendt's political notion. Contributed via revered students, the essays articulate round the following issues: the emergence of political motion while wondering the character of legislations, subjectivity and individuality; the connection among ethics and politics; the nexus of (co-)appearance, pondering and fact; and Arendt's writing as motion and visual appeal. For Arendt, motion is a sophisticated, public phenomenon that calls for the presence of others to have any influence. for that reason, to behave is greater than to choose because it is usually to seem. a lot has been acknowledged approximately Arendt's concept of motion, yet little realization has been paid to her method of visual appeal as is finished during this quantity. motion and visual appeal explores either Arendt's ordinary texts and formerly unpublished or lately rediscovered texts to problem the confirmed readings of her paintings. including to tested debates, will probably be a special source to someone drawn to Hannah Arendt, political concept, political conception, and political philosophy.

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Additional resources for Action and Appearance: Ethics and the Politics of Writing in Arendt

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New York: Harper & Row. —. 1998. Pathmarks. Ed. W. McNeill. Cambridge: Cambridge University Press. Iamblichus. 1965. De vita pythagorica. Ed. Augustus Nauck. Amsterdam: Hakkert. Kant, Immanuel. 1974. Anthropology from a pragmatic point of view. Trans. Mary J. Gregor. The Hague: Nijhoff. —. 1992. Theoretical philosophy, 1755–1770. Trans. and ed. David Walford in collaboration with Ralf Meerbote, 301–59. Cambridge: Cambridge University Press. —. 1996. Practical philosophy. Trans. and ed. Mary J. Gregor.

The public realm as the common world gathers us together and yet prevents our falling over each other, so to speak. What makes mass society so difficult to bear is not the number of people involved, or at least not primarily, but the fact that the world between them has lost its power to gather them together to relate and to separate them. (Arendt 1970: 52–3) Arendt wrote these lines fifty years ago and the idiom of mass society, prominent in sociology, and crossing over into intellectual and pseudo-intellectual conversation of the time, barely survived the end of the nineteen seventies.

In this situation, man loses trust in himself as the partner of his thoughts and that elementary confidence in the world which is necessary to make experiences at all. Self and world, capacity for thought and experience are lost at the same time. (Arendt 1972: 477) Nothing makes the idea of loss of the world so palpable as the death camps of Nazi Germany. The associative force and the conceptual lability of Arendt’s key terms— world alienation, worldlessness and loss of the world—signals the fact that she is not deploying them as representations of states of affairs but as evocations of turns in human experience that demand thinking but escape the grip of any purely representational thought.

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