Thesis Eleven 102 (1):3-5 (2010)
AbstractAs a political thinker nurtured in early 20th-century German, Hannah Arendt is most often identified with the Greek philosophical tradition. This article argues that the crisis in reality that threw her into politics also, though unacknowledgedly, threw her into ‘Jewish modes of thinking’ as an alternative source where she found the Greek tradition lacking. This claim is controversial, given Arendt’s vehement criticisms of any recourse to the absolute, or metaphysical truths in the realm of politics. Nevertheless, and consistent with a number of early 20th-century Jewish thinkers who explicitly identified the Hebrew God not as the metaphysical but as the condition of possibility for authentic freedom under conditions of finitude, one finds in Arendt a move towards an understanding of the seat of human freedom that sits far more comfortably in the Jerusalem than in the Athens tradition. Specifically, in her emphasis on natality and genuine futurity, one senses a strong resonance with the notion of pure creation in the Hebrew Bible, as one does, notably, in her insistence that forgiveness and promises form the two pillars for human sociality. Throughout the history of Jewish thought, one consistently finds precisely this Arendtian struggle to represent a model of law that holds the tension between binding fidelity to promises, memory and the past, and an openness to futurity, to the infinity of interpretation that gives meaning to those promises. Closely resembling the midrashic tradition, Arendt’s political community of speech is one in which meaning is open ended and plural, allowing for the binding together that sustains a polity, while also opening up to the radically new of each new birth.
Added to PP
Historical graph of downloads
References found in this work
Political Theology: Four Chapters on the Concept of Sovereignty.Carl Schmitt & Tracy B. Strong - 2005 - University of Chicago Press.
Jerusalem and Athens Some Preliminary Reflections.Leo Strauss - 1967 - City College.
Citations of this work
No citations found.
Similar books and articles
Between Athens and Jerusalem: Western Otherness in the Thought of Leo Strauss and Hannah Arendt.Grant Havers - 2004 - The European Legacy 9 (1):19-29.
Religion and Science Through the Ages: Response to Marangudakis.John Caiazza - 2012 - Zygon 47 (3):520-523.
Science and Religion: Athens and Jerusalem in Dialogue About Athens' Salvation.Philip Hefner - 1979 - Zygon 14 (3):217-228.
Athens and Jerusalem. By Lev Shestov, Translated with an Introduction by Bernard Martin, Ohio University Press; Toronto: Copp Clark Publishing Company; 1966. Pp. 447. $7.50. [REVIEW]James C. S. Wernham - 1967 - Dialogue 6 (2):263-265.
Jihad for Jerusalem: Identity and Strategy in International Relations.M. A. Muqtedar Khan - 2004 - Praeger.
Reflections on the Project of a Renewed Polis: After Athens and Jerusalem.Vrasidas Karalis - 2010 - Thesis Eleven 102 (1):6-23.
What Has Athens to Do with Jerusalem?: Timaeus and Genesis in Counterpoint.David Rehm - 1999 - Ancient Philosophy 19 (2):436-440.
The King and 'I': Agency and Rationality in Athens and Jerusalem.M. Glouberman - 1997 - Ratio 10 (1):10–34.
What Has Athens to Do with Jerusalem?David Vincent Meconi - 1999 - Review of Metaphysics 53 (1):190-191.
From Jerusalem to Athens.B. Leftow - 1994 - In Thomas V. Morris (ed.), God and the Philosophers: The Reconciliation of Faith and Reason. Oxford Up. pp. 189--207.
Athens and Jerusalem: The Role of Philosophy in Theology.Andrew Tallon - 1994 - American Catholic Philosophical Quarterly 68 (4):545-548.
Jewish Philosophy and the Metaphor of Returning to Jerusalem.Sandu Frunza - 2006 - Journal for the Study of Religions and Ideologies 5 (13):128-138.