Karl Marx Dissertation

She responds by developing an alternative form of politics, what she calls “natality”: collaboration births a future, instead of revolutionary fervor devouring it.The volume’s value lies, in part, in clarifying the relation between Arendt and Marxism, which has long been defined in polemical terms.Marxists often call Arendt a reactionary, conservative, or elitist; they describe her as preferring, in the historian Eric Hobsbawm’s words, “metaphysical construct or poetic feeling over reality.” Such accusations easily seem misplaced now that Arendt is best known for powerful texts such as “We Refugees” and (1963) that are clearly on the left-liberal side of the spectrum.

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Like Marx, she recognizes the “mute violence” of the marketplace.

Nonetheless, she doubts Marxism can avoid the Büchner problem: the terrors of revolutionary violence.

(German professors are traditionally required to write this second doctoral dissertation in order to receive a permanent post.) Her experience of anti-Semitism drove her to explicit political commitments, and she began to work with Zionist organizations conducting research on the dire state of Germany's Jews.

This work made her an enemy of the Nazis, forcing her into exile in 1933 in France.

Kritik der plutarchischen Polemik gegen Epikurs Theologie Vorbemerkung I.

Der Hochmut der Auserwählten.[265] Quelle: Karl Marx, Friedrich Engels: Werke. She studied philosophy at the University of Marburg under Martin Heidegger, with whom she had an infamous affair, and went on to receive a doctorate under Karl Jaspers at the University of Heidelberg in 1929.Although intensifying anti-Semitism in Germany and the surging influence of the Nazi party made pursuit of an academic post nearly impossible, Arendt received funding to write a habilitation thesis under Heidegger’s supervision.Sales of Born in Hanover in 1906, Arendt grew up primarily in Königsberg (now Kaliningrad) in Eastern Prussia.Her parents were assimilated Jews of the upper middle class and dedicated activists in the Social Democratic Party.In our post-Occupy era, the starkness of Arendt’s dichotomy may strike us as exaggerated, yet she stuck to it.Late in life, when her friend Mary Mc Carthy asked her why certain social matters could not simply be defined as rights (health care, say), she dodged the question.The book makes clear Arendt’s deep regard for, and apprehension at, the revolutionary claims of Marxism.Like Marx, Arendt understands revolution to be the product of the disjuncture between modernity’s ideals of justice and equality and the realities of capitalism.According to his dialectical model of history, Marx thought capitalism would create its own gravediggers.Arendt doubts any such tendency to self-destruction, and thus she finds nothing dialectically redeemable about the violence of the marketplace.

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