Amor Mundi: Explorations in the Faith and Thought of Hannah by S. J. James Bernauer (auth.), S. J. James W. Bernauer (eds.)

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 stated how she had merely simply all started to actually 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 situation: "Out of gratitude, i would like 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 stories, for it's the topic which permeates all of her proposal. the aim of this volume's a- ticles is to pay a serious tribute to this topic by means of exploring its which means, the cultural and highbrow resources from which it derives, in addition to its assets for conte- porary idea and motion. we're privileged to incorporate as a part of the gathering formerly unpu- lished lectures by way of Arendt in addition to a hardly spotted essay which she wrote in 1964. Taken jointly, they engrave the significant positive factors of her imaginative and prescient of amor mundi. Arendt offered "Labor, paintings, motion" on November 10, 1964, at a convention "Christianity and financial Man:Moral judgements in an prosperous Society," which 2 used to be held on the Divinity tuition of the college of Chicago.

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But the reason why each human life tells its story and why history ultimately becomes the storybook of mankind, with many actors and speakers and yet without any recognizable author, is that both are the outcome of action. The real story in which we are engaged as long as we live has no visible or invisible maker because it is not made. The absence of a maker in this realm accounts for the extraordinary frailty and unreliability of strictly human affairs. Since we always act into a web of relationships, the consequences of each deed are boundless, every action touches off not only a reaction but a chain reaction, every process is the cause of unpredictable new processes.

195-217. 26. For an example of such criticism, cf. : Westview Press, 1983). 27. Eichmann in Jerusalem, p. 295. 28. Arendt to Jaspers, Dec. 29, 1963. Cited in Young-Bruehl, Hannah Arendt, p. 338. 29. Notes for a lecture given at Wesleyan University, Jan. 11, 1962. Cited in YoungBruehl, Hannah Arendt, p. 339. 30. Eichmann in Jerusalem, p. 296. 31. Arendt's notes for a lecture, "Religion and Politics," delivered at The University of Chicago Divinity School on April 29, 1966. In The Papers of Hannah Arendt at the Library of Congress, container 70, p.

80-81. 98. H. Richard Niebuhr, The Kingdom of God in America (New York: Harper Torchbooks, 1959), p. 98. On this inadequacy in Arendt, cf. Robert Nisbet, "Hannah Arendt and the American Revolution" Social Research 44 (Spring, 1977), p. 69, and Sheldon S. Wolin, "Hannah Arendt: Democracy and the Political" Salmagundi 60 (Spring-Summer, 1983), p. 14. 99. The Human Condition, pp. 126-135 and On Revolution, p. 136. 100. Arendt, "Angelo Giuseppe Roncalli: A Christian on St. Peter's Chair from 1958 to 1963" Men in Dark Times, pp.

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