Hannah Arendt

Bowring, Finn

doi:10.2307/j.ctt183p31g

Cited by 7 publications

(12 citation statements)

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“…The ‘all-comprehensive pretension of the social sciences’ especially the ‘behavioural sciences’, aspired to ‘reduce man as a whole, in all his activities, to the level of a conditioned and behaving animal’ (p. 45). Looking at life through this lens produced an ‘obsession with the normal and predictable rather than the unexpected and the extraordinary’ (Bowring, 2011: 2)…”

Section: The ‘Private’ the ‘Public’ And The ‘Social’mentioning

confidence: 99%

“…First, a short biographical account is provided and an outline of Arendt's publications. Second, expressing a certain wariness about the arguably uncritical importation of her writings into social work, the article recognises that Arendt is an important theorist who it is good to think with (Bowring, 2011(Bowring, , 2017. Indeed, a number of areas of her work can be identified which directly connect to social work concerns.…”

Section: Introductionmentioning

confidence: 99%

“…A German Jew, she fled to Paris in 1933 and worked for an organisation locating ‘Jewish youngsters in Palestine’; it was, she explained to an interviewer 30 years later, ‘regular social work, educational work’ (Arendt,2000a [1964]: 10). More emphatically, Bowring (2011: 8) claims that the new immigrant ‘threw herself into Zionist social work’. In 1940, she married, her second husband, Heinrich Blucher (1989–1970).…”

Section: Introducing Hannah Arendtmentioning

confidence: 99%

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Hannah Arendt and social work: A critical commentary

Garrett

2019

Qualitative Social Work

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Although social work engagement with Hannah Arendt (1906–1975) has been meagre, it has been recently suggested that her conceptualisations are significant for the profession. This article seeks to problematise the presentation of Arendt to a social work readership, highlighting the failure to adequately historicise her work. In terms of her ideas, there is much to gain in examining this intellectual’s prolific and often controversial contributions, and seven dimensions are identified as significant for the times in which we live. Nevertheless, there are still major criticisms which can be levelled at her core conceptualisations. The article dwells on Arendt’s theorisation of the ‘private’, the ‘public’ and the ‘social’, and it is suggested that she is unaligned with sociologically informed theorisation underpinning critical and radical social work.

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Section: The ‘Private’ the ‘Public’ And The ‘Social’mentioning

confidence: 99%

Section: Introductionmentioning

confidence: 99%

Section: Introducing Hannah Arendtmentioning

confidence: 99%

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Hannah Arendt and social work: A critical commentary

Garrett

2019

Qualitative Social Work

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“…Arendt (1998) tells us that narratives are “living realities” and it is through “action and speech that we insert ourselves in the world.” We are “not the authors or producers” of our life stories, rather there are many “actors, speakers and sufferers” who exist in the “web of human relationships” wherever we live together—but “no authors” (Arendt, 1998, p. 184). This is because narratives “pre-exist every individual, set the context for their activities, and shape the way actors are understood, responded to and remembered” (Bowring, 2013, p. 18). I mention Arendt’s work because she understood her political theorizing as storytelling, which is instructive to autoethnographers who are storytellers theorizing our stories as political.…”

Section: What Is Feminist Autoethnography?mentioning

confidence: 99%

Feminist Autoethnography, Gender, and Drug Use

Ettorre

2017

Contemporary Drug Problems

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This article explores autoethnography as one way of doing feminist research in the drugs field. By telling my story during my 40 years experience as a feminist researcher in the drugs field, I aim to help those practicing critical drug scholarship to become familiar with this methodology as a viable way of employing a gender analysis, an employment that is the focus of this special issue. This paper is divided into five related discussions. First, I explain what feminist autoethnography is. Second, I look at how doing feminist "drugs" autoethnography helps to develop empathy. Third, I describe the methods and use of data employed in this paper. Fourth, I tell my story chronologically from 1972 to the present time. Lastly, as with many autoethnographies, my analysis of my "story as data" is left to last and I discuss the political implications of my experiences, while "feeling about" empathy as resonance with the other.

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“…But it also includes less tangible things – cultural, legal and political institutions. Ethical work may also refer to how we situate ourselves within a tangled ‘web of human relationships and narratives that pre-exist every individual, sets the context for their activities, and shapes the way actors are understood, responded to and remembered’ (Bowring, 2011: 18). In narrative strand (ii), the storied accounts are guided by a logic that secures the durability of their institution.…”

Section: Narrative Strand (Ii): Ethical Workmentioning

confidence: 99%

Further education, leadership and ethical action: Thinking with Hannah Arendt

Dennis¹,

Springbett²,

Walker³

2017

Educational Management Administration & Leadership

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In this paper, we work with the philosophy of Hannah Arendt to explore ethics and leadership in further education (FE), focusing on how leaders define the ethical compromises implied by austerity. Using questionnaires, interviews and observations we developed 10 case studies. It is not our intention to elaborate upon ethical leadership as a construct. Instead, we are concerned with how leaders in FE frame the challenges they face. Three narrative strands were identified in our data. Inspired by Arendt’s (1958) political anthropology, we used her distinction between labour, work and action as a conceptual frame to ground the storied accounts. We conceptualised ethical labour and ethical work as two pervasive but nonetheless constraining modes of ethical deliberation. A third construct, ethical action enabled us to envision a more expansive mode of ethical reasoning. Our conclusion suggests a way out of what we view as the ethical impoverishment of FE. A more secure ethical future for FE colleges is possible when leaders engage in expansive modes of ethical deliberation, ones that appreciate ‘plurality and natality’ (Arendt, 1958): what we have in common and what makes each of us unique. In such spaces staff, students and interested others make meaning of their work together, developing shared commitments to educational flourishing.

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Hannah Arendt

Cited by 7 publications

References 0 publications

Hannah Arendt and social work: A critical commentary

Hannah Arendt and social work: A critical commentary

Feminist Autoethnography, Gender, and Drug Use

Further education, leadership and ethical action: Thinking with Hannah Arendt

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