By Dana Richard Villa
This article goals to safeguard Arendt opposed to her devotees. the writer argues that Arendt's sweeping reconceptualization of the character and cost of political motion has been lined over and domesticated via admirers who had was hoping to enlist her of their much less radical philosophical/political initiatives. opposed to the existing "Aristotelian" interpretation of her paintings, Villa explores Arendt's modernity, and certainly her postmodernity, in the course of the Heideggerian and Nietzschean subject of a holiday with culture on the closure of metaphysics. the writer makes a case for Arendt because the postmodern or post-metaphysical political theorist, the 1st political theorist to imagine in the course of the nature of political motion after Nietzsche'a exposition of the demise of God. After giving an account of Arendt's thought of motion and Heidegger's impact on it, the publication indicates how Arendt did justice to the Heideggerian and Nietzschean feedback of the metaphysical culture whereas warding off the political conclusions they drew from their opinions.
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Extra info for Arendt and Heidegger: The Fate of the Political
The distinguishing characteristic of work is its purposiveness; all work aims at the creation of a durable and lasting product, and so possesses a directionality, a teleological quality, that is utterly absent from labor. ”67 Moreover, “the fabricated thing is an end product in the twofold sense that the production process comes to an end in it . . ”69 This way of distinguishing labor from work is by no means obvious: does not labor, after all, have an end (the reproduction of the individual and the species)?
What set of criteria does she employ to differentiate and rank the various types of human activity? What, in short, is the standard by which she distinguishes freedom from necessity? Where does it come from, and what conception of politics does it imply? • Aristotle concludes the passage cited above on the “final” character of the political association by noting that the end of any process, its aim, “. . ”25 The polis, in other words, is identified by its self-sufficient quality, by the fact that it alone is capable of providing the necessities of life and fulfilling the human desire for the good life.
85 Her point is that so long as biological necessity forms an irreducible dimension of the human condition, freedom is possible only through the strict separation of activities relating to the life process and those relating to politics. The attempt to redress what she refers to as “the Social Question” through political means succeeds only in placing all of human existence under the aspect of necessity. 86 But this goal makes natural need the sole content of revolutionary politics, and it leads not from necessity to freedom, but from necessity to violence.
Arendt and Heidegger: The Fate of the Political by Dana Richard Villa