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The time of hybridity — Simone Drichel

Arendt and Nietzsche on responsibility and futurity — Rosalyn Diprose

Levinas, Habermas and modernity — Nicholas H. Smith

Antinomies of transcritique and virtue ethics: An Adornian critique — Giuseppe Tassone

A law’s tale: John Ford’s The Man Who Shot Liberty Valance — Gertrud Koch

From avenging to revolutionary force: John Ford’s The Man Who Shot Liberty Valance — Hauke Brunkhorst

A special issue of Telos

Link

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The role of judgment and orientation in hermeneutics — Rudolf A. Makkreel

Aesthetic reflection and its ethical significance: A critique of the Kantian solution — Christoph Menke

Does Kant share Sancho’s dream?: Judgment and sensus communis — Alessandro Ferrara

Reflective judgment as world disclosure — María Pía Lara

Imagination and judgment in Kant’s practical philosophy — Alfredo Ferrarin

Rereading `Truth and Politics’ — Ronald Beiner

Rereading Rawls in Arendtian light: Reflective judgment and historical experience — Carlos Thiebaut

Judgment and the reification of the faculties: A reconstructive reading of Arendt’s Life of the Mind — Robert Fine

Conscience, morality and judgment: An inquiry into the subjective basis of human rights — Serena Parekh

Articles are available for download here

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'The Merchant of Venice' Through the Lens of Continental Philosophy — Oona Eisenstadt, Pomona College.

Shylock After Auschwitz: 'The Merchant of Venice' on the Post-Holocaust Stage–Subversion, Confrontation, and Provocation — Arthur Horowitz, Pomona College.

Reading the 'Merchant of Venice' through Adorno — Zdravko Planinc.

Shylock Between Exception and Emancipation: Shakespeare, Schmitt, Arendt — Julia Reinhard Lupton, University of California, Irvine.

Avoiding Tragedy in the 'Merchant of Venice' — Paul A. Kottman, New School University.

Shylock: The Knight of Faith? — Ken Jackson, Wayne State University.

Heart's Blood: Derrida and Portia on Translation — Oona Eisenstadt, Pomona College.

Unfinished Business: A Response to the Symposium "The Merchant of Venice and Contemporary Theory" –  J. Aaron Kunin, Pomona College.
   

From the Australian philosophy radio show - Philosophers Zone:

Attending the trial of Adolph Eichmann, the war criminal, the philosopher Hannah Arendt was struck not by his satanic evil but by how unthinking he was. This week Max Deutscher, author of a recent book on Arendt’s work, discusses her views on thought, thinking and judging.

And a review of Arendt’s The Jewish Writings (link to the review)

Blackwell is granting temporary free access to some of its journal articles. Two articles from Critical Quarterly and one from the Yale Review may be of interest:

JEAN-MICHEL RABATÉ: Aspace of Dumbillsilly: when Joyce translates Lacan

ANDREW BRIGHTON: Consumed by the political: the ruination of the Arts Council

MARTIN GREENBERG: Concerning Hannah Arendt. She knew she was right

The Departments of Philosophy and Comparative Literature at Emory University will be hosting the second independent conference for the Hannah Arendt Circle, March 28-30, 2008.

Papers on any aspect of Arendt’s work, as well as studies, critiques, and applications of her thinking, are welcome.

Please send an abstract of the paper, by e-mail (750 word limit). Abstracts should be formatted for anonymous review and submitted to the program committee chair, Stephen Schulman, at sschulman@elon.edu on or before November 14th, 2007.

Please indicate “Arendt Circle submission” in the subject heading, and include the abstract as a “.doc” attachment to your message. Program decisions will be announced by mid-December.

Program Committee:
Stephen Schulman, Elon University
Karin Fry, University of Wisconsin Stevens Point
Adrian Switzer, Emory University

Our first independent meeting was outstanding, and we are looking forward to the same camaraderie and intense discussion of Arendt’s work at this year’s conference. Like last year, the meeting will begin with an informal welcoming reception on Friday evening. There will be morning and afternoon paper sessions on Saturday, followed by a business meeting and dinner. The conference will conclude with paper sessions on Sunday morning. Each speaker will have approximately 35 minutes for paper presentation and discussion combined —papers should be a maximum of 3000 words (15-20 minutes).

Lodging has been reserved at the Holiday Inn Decatur: phone 404.371.0204.
Program and other information will be available no later than January 2008 at:
www.arendtcircle.com

Trevor Norris explores the contribution of Hannah Arendt and Jean Baudrillard to our appreciation of the consumer society and education.

We are, as it seems, considering not only how a city, but also a luxurious city, comes into being… Let’s look at a feverish city…This healthy one isn’t adequate any more, but must already be gorged with a bulky mass of things. Republic Book II, 372e-373b

 

 

We can’t let the terrorists stop us from shopping. George Bush, September 2001.

 

The twentieth century philosophers Hannah Arendt and Jean Baudrillard are rarely connected, yet there are significant areas of overlap regarding their account of consumerism and our consumers’ society. Both explain the recent trend of making what is private become public: Baudrillard describes this as making the private ‘explicit,’ while Arendt outlines the modern ascent of the activities of the private realm or oikos into the public realm. Secondly, both observe that human relations have been altered and are increasingly mediated by objects. For Baudrillard this entails an eclipse of reality, while for Arendt it entails a loss of the polis and life in the public realm. Hannah Arendt opens The Human Condition with a description of Sputnik, an exemplar for all that is wrong and dangerous in modernity. The passengers on this “earth-born object made by man”[5] would be the first to fully inhabit a realm entirely of human creation, in which humans were released from the confines of the human condition of earthly existence to fully enter the realm of the human artifice. For Arendt, this event, a “rebellion against human existence as it has been given”[6], indicates the magnitude of our worldly alienation. This rebellion means the loss of the polis and erosion of speech, in which we “adopt a way of life in which speech is no longer meaningful,” and “move in a world where speech has lost its power.”[7] Jean Baudrillard points towards similar recent events: the proliferation of signs combined with the separation of the sign from the object leaves humans inhabiting a symbolic realm entirely of their own making, entailing an “eclipse of the real”. Just as we come to inhabit the realm of the human artifice, so too do we dwell in the realm of signs, symbols, and simulations. Baudrillard’s original work in semiotics will provide a new analysis of consumer society, and help explain how communication structures and sign systems can preserve consumer society long after speech has been drained of its power and meaning.

Continue reading here 

Here is the link to Arendt's Human Condition

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