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  1. Shy Abady (2010). My Hannah Arendt Project. In Roger Berkowitz, Jeffrey Katz & Thomas Keenan (eds.), Thinking in Dark Times: Hannah Arendt on Ethics and Politics. Fordham University Press.
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  2. Miguel Abensour (2006). Hannah Arendt Contre la Philosophie Politique. Sens & Tonka.
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  3. Katherine H. Adams (2002). At the Table with Arendt: Toward a Self-Interested Practice of Coalition Discourse. Hypatia 17 (1):1-33.
    : This article draws from Hannah Arendt's theory of "inter-est" to formulate a model of coalition discourse that can coarticulate difference and commonality and approach them as mutually nourishing conditions rather than as polarities. By disrupting the normative fantasies of unified, a priori subjectivity and universal truth, interest-based discourse facilitates political interactions that neither rely on sameness nor reify difference to the exclusion of connection.
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  4. Odílio Alves Aguiar (2011). A dimensão constituinte do poder em Hannah Arendt. Trans/Form/Ação 34 (1).
    O artigo investiga a concepção do poder em Hannah Arendt. O pano de fundo dessa reflexão, na autora, é o mal inerente às práticas de extermínio dos governos totalitários. A nossa exposição ressalta a dimensão constituinte do poder, na qual o poder está associado à capacidade de iniciar e de fundar ações com os outros. Nesse sentido, distancia-se da dimensão constituída do poder: Estado, governo e soberania. Em Arendt, poder diferencia-se de dominação. Os termos que compõem nossa abordagem são: mundo (...)
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  5. Odilio Alves Aguiar (2011). A questão social em Hannah Arendt. Trans/Form/Ação 27 (2):7-20.
    Aborda a questão social no interior do surgimento da esfera social na modernidade e suas implicações na constituição e derrocada da esfera pública no mundo contemporâneo.
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  6. Odilio Alves Aguiar (2008). A tipificação do totalitarismo segundo Hannah Arendt. Dois Pontos 5 (2).
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  7. Odílio Alves Aguiar (2008). Juízo de gosto E legitimidade em Hannah Arendt. Philósophos - Revista de Filosofia 8 (2).
    Nossa intenção é explicitar a noção de juízo em Hannah Arendt, partindo da legitimidade como contexto de problematização e tomando a finitude humana como horizonte de tematização. Nosso principal argumento é o de que em Arendt o juízo é concebido como político e o gosto é o modelo do seu modus operandi. Essa concepção é fruto da recepção arendtiana da Terceira Crítica, a Crítica da Faculdade do Juízo, de Kant. Assim, a partir da ligação de juízo a gosto, apresentaremos as (...)
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  8. Odilio Alves Aguiar (2004). The Social Question in Hannah Arendt. Trans/Form/Ação 27 (2):7-20.
    Approaches the social question inside the rise of social realm in the modernity and the implications of that in the constitution and decadence of the public realm in contemporary world.Aborda a questão social no interior do surgimento da esfera social na modernidade e suas implicações na constituição e derrocada da esfera pública no mundo contemporâneo.
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  9. S. Aguilar (2007). La Educación En Hannah Arendt. A Parte Rei: Revista de Filosofía 49.
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  10. Véronique Albanel (2010). Amour du Monde: Christianisme Et Politique Chez Hannah Arendt. Les Éditions du Cerf.
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  11. Amy Allen (2002). Power, Subjectivity, and Agency: Between Arendt and Foucault. International Journal of Philosophical Studies 10 (2):131 – 149.
    The author argues for bringing the work of Michel Foucault and Hannah Arendt into dialogue with respect to the links between power, subjectivity, and agency.Although one might assume that Foucault and Arendt come from such radically different philosophical starting points that such a dialogue would be impossible, the author argues that there is actually a good deal of common ground to be found between these two thinkers. Moreover, the author suggests that Foucault's and Arendt's divergent views about the role that (...)
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  12. Amy Allen (1999). Solidarity After Identity Politics: Hannah Arendt and the Power of Feminist Theory. Philosophy and Social Criticism 25 (1):97-118.
    This paper argues that Hannah Arendt's political theory offers key insights into the power that binds together the feminist movement - the power of solidarity. Second-wave feminist notions of solidarity were grounded in notions of shared identity; in recent years, as such conceptions of shared identity have come under attack for being exclusionary and repressive, feminists have been urged to give up the idea of solidarity altogether. However, the choice between (repressive) identity and (fragmented) non-identity is a false opposition, and (...)
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  13. Wayne Allen (2002). Hannah Arendt and the Political Imagination. International Philosophical Quarterly 42 (3):349-369.
    If we understand Arendt’s work on totalitarianism as the beginning of her philosophizing, then we can better appreciate her concern with human nature and better judge her Existenz philosophy. Certifying Arendt as an existentialist allows those who would label her to recast her ideas into the language of modernity and thereby abolish the nature that stalks modem theorizing. Eliminating nature as a reckoning also obliterates history as an anchor and offers modems unlimited will for shaping the future. But Arendt is (...)
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  14. Wayne Allen (2000). Hannah Arendt's Foundation for a Metaphysics of Evil. Southern Journal of Philosophy 38 (2):183-206.
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  15. Wayne Allen (1993). Hannah Arendt and the Ideological Structure of Totalitarianism. Man and World 26 (2):115-129.
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  16. Wayne Allen (1991). Hannah Arendt and the Politics of Evil. Idealistic Studies 21 (2/3):97-105.
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  17. Wayne F. Allen (1982). Hannah Arendt: Existential Phenomenology and Political Freedom. Philosophy and Social Criticism 9 (2):170-190.
    This paper has three purposes: first, to explicate the ex istential basis of Arendt's theory of action. This will be done by first tracing the intellectual derivation of Arendt's existentialism and the modifications she made to fit it in to her public realm. Second, I will demonstrate the con nection between Arendt's existentialism and her formula tion of political freedom. Third, I will illustrate throughout that Arendt's political ideas, if they are to be properly understood, must be subsumed under her (...)
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  18. Idit Alphandary (2015). Love and Worldliness in Psychoanalysis and in the Work of Hannah Arendt. Philosophy Today 59 (2):227-255.
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  19. Marije Altorff (2010). Bethania Assy , Hannah Arendt: An Ethics of Responsibility. Reviewed By. Philosophy in Review 30 (4):235-236.
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  20. Grossmann Andreas (1997). Im anfang liegt alles beschlossen'': Hannah arendts politisches denken im schatten eines heideggerschen problems. Man and World 30 (1).
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  21. Arato Andrew (2002). Dictatorship Before and After Totalitarianism. Social Research 69 (2).
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  22. David Appelbaum (2011). Anne O'Byrne, Natality and Finitude. [REVIEW] Symposium: The Canadian Journal of Continental Philosophy 15 (1):239-241.
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  23. David Appelbaum (2011). Natality and Finitude. [REVIEW] Symposium: The Canadian Journal of Continental Philosophy 15 (1):239-241.
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  24. Marta Olga Arango (1990). Acción política y condición humana según Hannah Arendt. Universitas Philosophica 14:9-44.
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  25. Andrew Arato (2002). Dictatorship Before and After Totalitarianism. Social Research: An International Quarterly 69 (2):473-503.
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  26. Andrew Arato & Jean Cohen (2009). Banishing the Sovereign? Internal and External Sovereignty in Arendt. Constellations 16 (2):307-330.
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  27. Hannah Arendt (2010). Sobre Hannah Arendt. Revista Inquietude 1 (2):122-163.
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  28. Hannah Arendt (2009). The Decline of the Nation-State and the End of the Rights of Man. In Mark Goodale (ed.), Human Rights: An Anthropological Reader. Wiley-Blackwell.
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  29. Hannah Arendt (2007). The Great Tradition I. Law and Power. Social Research: An International Quarterly 74 (3):713-726.
    The Hannah Arendt Bluecher Literary Trust has granted permission to Social Research to publish for the first time a lecture given by Arendt in 1953, the provenance of which is her so-called Marx manuscripts. The lecture here entitled "The Great Tradition" has been divided into two parts, the first of which, subtitled "Law and Power," appears in the current issue, and the second, subtitled "Ruling and Being Ruled," will appear in the next issue. The Marx manuscripts, as they go on, (...)
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  30. Hannah Arendt (2006). Denken Ohne Geländer: Texte Und Briefe. Bundeszentrale für Politische Bildung.
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  31. Hannah Arendt (2006). Arendt Und Benjamin: Texte, Briefe, Dokumente. Suhrkamp.
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  32. Hannah Arendt (2004). Der Briefwechsel 1967-1975. Suhrkamp.
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  33. Hannah Arendt (2003). Responsibility and Judgment. Schocken Books.
    Each of the books that Hannah Arendt published in her lifetime was unique, and to this day each continues to provoke fresh thought and interpretations. This was never more true than for Eichmann in Jerusalem, her account of the trial of Adolf Eichmann, where she first used the phrase “the banality of evil.” Her consternation over how a man who was neither a monster nor a demon could nevertheless be an agent of the most extreme evil evoked derision, outrage, and (...)
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  34. Hannah Arendt (2002). Part VIII Hannah Arendt. In Dermot Moran & Timothy Mooney (eds.), The Phenomenology Reader. Routledge. 339.
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  35. Hannah Arendt (2000). The Portable Hannah Arendt. Penguin Books.
    Although Hannah Arendt is considered one of the major contributors to social and political thought in the twentieth century, this is the first general anthology ...
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  36. Hannah Arendt (1997). Books Jn Review. Political Theory 25 (1):137-159.
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  37. Hannah Arendt (1992). Victor Kestenbaum. Journal of Speculative Philosophy 6 (1):25.
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  38. Hannah Arendt (1987). The Deputy. In James William Bernauer (ed.), Amor Mundi: Explorations in the Faith and Thought of Hannah Arendt. Distributors for the U.S. And Canada Kluwer Academic Publishers.
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  39. Hannah Arendt (1987). Labor, Work, Action. In James William Bernauer (ed.), Amor Mundi: Explorations in the Faith and Thought of Hannah Arendt. Distributors for the U.S. And Canada Kluwer Academic Publishers.
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  40. Hannah Arendt (1987). Collective Responsibility. In James William Bernauer (ed.), Amor Mundi: Explorations in the Faith and Thought of Hannah Arendt. Distributors for the U.S. And Canada Kluwer Academic Publishers.
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  41. Hannah Arendt (1982). Lectures on Kant's Political Philosophy. University of Chicago Press.
    The present volume brings Arendt's notes for these lectures together with other of her texts on the topic of judging and provides important clues to the likely direction of Arendt's thinking in this area.
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  42. Hannah Arendt (1981). The Life of the Mind. Harcourt Brace Jovanovich.
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  43. Hannah Arendt (1961). Between Past and Future. New York, Viking Press.
    In this book she describes the perplexing crises which modern society faces as a result of the loss of meaning of the traditional key words of politics: justice ...
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  44. Hannah Arendt & Hans Jürgen Benedict (2009). Revolution, Violence, and Power: A Correspondence. Constellations 16 (2):302-306.
  45. Hannah Arendt, Karl Jaspers, Lotte Köhler & Hans Saner (1992). Hannah Arendt/Karl Jaspers Correspondence, 1926-1969. Monograph Collection (Matt - Pseudo).
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  46. Hannah Arendt, Karl Jaspers, Lotte Köhler & Hans Saner (1985). Hannah Arendt/Karl Jaspers Briefwechsel, 1926-1969.
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  47. Hans-Jürgen Arendt (2001). Gustav Theodor Fechner (1801–1887) und die Leipziger bürgerliche Gesellschaft im 19. Jahrhundert. NTM International Journal of History and Ethics of Natural Sciences, Technology and Medicine 9 (1):2-14.
    The favourable social conditions Fechner met at Leipzig with its university and its book industry as well as the close ties to the citizenship of that town were of outstanding importance for G.Th. Fechner (1801–1887), his scientific achievements as natural scientist and philosopher, as the founder of psychophysics and of experimental aesthetics. Since 1825 Fechner had been integrated into its social, scientific and art life in many different ways. His political and theoretical social ideas were obviously influenced by ist bourgeois (...)
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  48. Ronald Arendt (2008). Constructivism and Meaning Construction. In B. van Oers (ed.), The Transformation of Learning: Advances in Cultural-Historical Activity Theory. Cambridge University Press.
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  49. Hannah Arendt-Stern (2013). Rahel Varnhagen and Goethe. Critical Inquiry 40 (1):15-24.
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  50. Antonella Argenio (2005). Alexis de Tocqueville E Hannah Arendt: Un Dialogo a Distanza. Editoriale Scientifica.
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