By S. J. James Bernauer (auth.), S. J. James W. Bernauer (eds.)
The identify of our assortment is owed to Hannah Arendt herself. Writing to Karl Jaspers on August 6, 1955, she referred to how she had basically simply started to truly love the area and expressed her wish to testify to that love within the name of what got here to be released because the Human : "Out of gratitude, i need to name my publication approximately political theories Arnor Mundi. "t looking back, it was once becoming that amor mundi, love of the area, by no means turned the identify of just one of Arendt's reviews, for it's the topic which permeates all of her concept. the aim of this volume's a- ticles is to pay a severe tribute to this subject through exploring its that means, the cultural and highbrow resources from which it derives, in addition to its assets for conte- porary notion and motion. we're privileged to incorporate as a part of the gathering formerly unpu- lished lectures through Arendt in addition to a not often spotted essay which she wrote in 1964. Taken jointly, they engrave the imperative positive aspects of her imaginative and prescient of amor mundi. Arendt offered "Labor, paintings, motion" on November 10, 1964, at a convention "Christianity and monetary Man:Moral judgements in an prosperous Society," which 2 used to be held on the Divinity university of the collage of Chicago.
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Extra resources for Amor Mundi: Explorations in the Faith and Thought of Hannah Arendt
63. On Revolution, p. 90. Also, cf. On Revolution, pp. 76-83, as well as her essay "Christianity and Revolution" Nation (Sept. 22, 1945), pp. 288-289, and "Waldemar Gurian" Men in Dark Times, pp. 241-242. 64. The Origins of Totalitarianism, p. 445. 65. ,. pp. 189-191. 66. Conrad, Heart of Darkness and The Secret Sharer (New York: Signet, 1950), pp. 144, 143, 113, 131, 143. 67. Cf. The Human Condition, pp. 243-244; On Revolution, p. 195. For more on the specific image of exodus and its political utilizations.
59. 102. Cf. Arendt, 'The Jew as Pariah: A Hidden Tradition" The Jew as Pariah, pp. 6790, and Feldman's introduction to this collection, "The Jew as Pariah: The Case of Hannah Arendt," pp. 15-52. 27 James Bernauer SJ 103. ''Waldemar Gurian," pp. 261-262. 104. "Walter Benjamin," p. 206. 28 LABOR, WORK, ACTION Hannah Arendt For this short hour, I should like to raise an apparently odd question. My ques tion is: What does an active life consist of? What do we do when we are active? 1n asking this question, I shall assume that the age-old distinction between two ways of life, between a vita contemplativa and a vita activa, which we encounter in our tradition of philosophical and religious thought up to the threshold of the modem age, is valid, and that when we speak of contemplation and action we speak not only of certain human faculties but of two distinct ways of life.
The thought process no more produces anything tangible than the sheer ability to use objects produces them. It is the reification that occurs in writing something down, painting an image, composing a piece of music, etc. which actually makes the thought a reality; and in order to produce these thought things, which we usually call art works, the same workmanship is required that through the primordial instrument of human hands builds the other, less durable and more useful things of the human artifice.