Genealogies of Catastrophe: Arendt on the Logic and Legacy of Imperialism

Genealogy of Experiential Frames: Methodological Notes on Arendt

“…A lot of important work has emerged recently, locating Arendt in several traditions of historical thought, especially the broader German-Jewish challenges to Eurocentric canons and as a critic of Sartre, Merleau-Ponty, and the Kojevean Hegel (Curthoys 2010;Keedus 2015;Yaqoob 2014;Vowinckel 2001). Her history of imperialism and mode of storytelling have also been extensively analyzed (King and Stone 2007;Mantena 2010;Cavarero 2000). On the other hand, while Benhabib is correct to identify in Arendt a tendency to look for "origins", the dismissive representation of this practice as "essentialism" is not warranted, as has been also suggested by Sophie Loidolt (Loidolt 2018, pp.…”

“…Loose references to genealogy are not uncommon in Arendt scholarship either (Benhabib 2002, p. 22;Villa 2007;Martel 2010;Kaplan 1995, pp. 126-29;Mantena 2010). A great example is Jacques Taminiaux's essay "The philosophical stakes in Arendt's genealogy of totalitarianism".…”

Think local, act global: Civic vigilance as cosmopolitan political motivation

“…Césaire, similarly, argued that Hitler “applied to Europe colonialist procedures which until then had been reserved exclusively for [the colonized]” (Césaire 2000, 36). In brief, the imperialist boomerang effect thesis holds that “imperialist expansion necessitated the invention of race and bureaucracy as instrumentalities of rule, which served both to exacerbate the inner contradictions of the nation‐state and to degrade Western moral principles and political institutions so as to make the extermination of peoples appear to be acceptable state policy” (Mantena 2012, 86–87).…”

Hannah Arendt Sobre Thomas Hobbes E O Racismo Imperialista

“…Ou, em outros termos, é no momento da expansão imperialista que a "alta sociedade finalmente admitiu sua prontidão em aceitar a mudança revolucionária nos padrões morais proposta pelo 'realismo' 9 Ao negar que o imperialismo e o totalitarismo sejam imanentes à lógica da civilização ocidental, Arendt assume uma posição consideravelmente diferente dos críticos decoloniais e pós-coloniais que, ao inverso, tendem a localizar justamente na tradição ocidental as raízes do imperialismo, do colonialismo e do próprio fascismo (Cf. Karuna Mantena, 2010. ) Com isso, ela pode apostar, diferentemente de Frantz Fanon, por exemplo, na reconstituição futura da tradição ocidental (Cf.…”