Love this world, never late -Hanna

Hu Yong/Wen

What kind of person will be attracted by Hannah Arrrent? Why is it so difficult to love this world?

I have no "doctrine", but I want to understand

As a student of political scholarship, I have been attracted by Hannaharendt for many years. When writing a doctoral dissertation (published in 2008 with the title of "The His Voice: Personal expression and public discussion in the Internet era"), I borrowed all the Arrente works I could find in the Berkeley Library and used a suitcase. Pull back to the rental land and read one by one.

The difficulty of reading Arrot is that she knows too much. Despite compared with the theorists of the Frankfurt School, Arrrent is "a glorious stage goddess" (Mary McCarthy), but she is very self -disciplined. Her friend and literary critic Alfredkazin wrote: "She is too respectful to the great thinker and can't speak philosophical 'originality'." And "her discussion follows a unique set of unique sets The procedure must be learned in the German seminars, that is, around those great names. When she does not admit that a traditional position, she will be "criticized '" in their name.

However, you will marvel at the way Arium can establish a connection in the literature she reads and memory. Kazaka was deeply attracted at a dinner at the mid -1940s at a dinner at the mid -1940s. He wrote in his diary: "This 40 -year -old German refugee has a strong accent and such a clever mind -thoughts on her." Arrrent can be comprehensive and specific at the same time, to several of them, to several ways to a few, and to a few, to several of them. Century and several occupations are observed, and a little bit to guide things that support their claims. Even if these claims sound cold or weird at the beginning, they are still intoxicating, because they can act as a finger bright lamp in a chaotic world with a glowing attitude.

The gap between mental life and daily life always makes me feel the cost of thinking, but there is a problem always haunting my heart. When I write a doctoral dissertation, I want to clarify it today: what kind of person is today: what kind of person Will it be attracted by Hannah Aren? (Of course, the attracted people here will never include the controversy that is keen on Antrt Antter's idea is difficult to refine into a virtual preaching. If you have to refine it, think about the subject of the famous phrase "The Meridityofevil".

Throughout his life, Arrrent refused to have a cliché. In 1973, in an interview with the French public television station, Alrent told Rogerr -Rera: "If I tell you, I'm not sure that I am a liberal, I hope I will not let me let it You are shocked. I really do n’t have any creed. I do n’t have an exact political philosophy, and I can summarize it with a 'doctrine'. "

Marymccarthy, a writer of Alutenant girlfriend, said in the prosecution in 1976: "She does not want to find a universal key or universal solvent." On the contrary, McCarthy wrote that Alrent pursued strict distinctions, and Alren pursued strict distinctions, and Acet pursued strict distinctions, and Acet pursued strict distinctions, and Acet pursued strict distinctions, and Alren pursued strict distinctions. This proves her "in the face of the richness and strong particularity of the world, there is a typical awe of humility."

"I think our terms have not distinguished keywords such as 'power', 'power', 'force', 'authoritative', and the final 'violence' and other keywords. This is a very sad reflection of the status quo of political science - They all refer to unique and different phenomena. "Onviolence (1970) said this, and then continued to define each term carefully.

In a speech at the Bad College in 1968, she also criticized a student who called religion as ideology: "Look, all these terms we use here -ideology, imperialism, totalitarianism, dictatorship, tyranny, tyranny, tyranny, tyranny Wait -All these words are used in a very loose way. You will hear, even if it is only the principal and student opinions of a university, he will be accused as totalitarian. He is willing, and he cannot be a totalitarian. Therefore, let us use these words in a specific and clear way, otherwise they are suitable for so many phenomena, so that it is like an umbrella, you can put everything in it in it Below, and you no longer know what is actually talking about. "

I understand why I was obsessed with Arrrent, partly because of her crystal clear ideological clarity: formulating a clear category and definition, and as far as the certainty is concerned, it only obtains the necessary things in the past, otherwise it will focus on now. And future. In 1956, Arrrent wrote in the funding application of the Rockefeller Foundation: "Even the most old concepts, the experience behind it is still valid. If we expect to get rid of those proved to be harmful, we must re -grasp Live these experiences and re -realize them. "

The political tradition has been broken by the catastrophic incident of the 20th century. Arrrent believes that her task is to capture precious fragments from the waves of time (she calls the "lost treasure") and thinks about it. Not pretending that they can be re -integrated into any grand system. In this sense, Arium is difficult to classify. Republicanism can find evidence from her thoughts, but seeing her as an anti -liberal thinker will be a great mistake. Antter is actually a severe defender of constitutional government and the rule of law, and is an advocate of basic human rights. At the same time, she criticizes all community forms based on traditional bonds and customs, as well as communities based on religion, ethnic or ethnic identity. As Aren's fanatic readers, I was comforted in her rigorous and fearless academic research. She taught me a cold thinking about her experience, and found an excitement that ignored the rules. Only when the terms and categories could clarify and condense, they rely on it. Consider re -consideration. The reason why it emphasizes that the rules are because of the late modernity, the comfort of most people has a set of orthodox concepts in their minds. After all, this is an era when the majority of public opinion and tyranny in the society called Johnstuartmill.

So does Arrot affect me? This reminds me of a well -known interview with Arium in the German TV series interview show "Zurperson" in 1964. The host Güntergaus pointed out that Arrente was the first to be in this place. After being introduced in the show, she then asked her if she thought it was unusual as her role as a female philosopher -and whether she wanted to have a wide range of impact through her works.

Antter took cigarettes with a gentle tone. The circle is accepted. But philosophy does not need to be a male job, and it is completely possible to be a philosopher. "

Those who have watched this TV interview will find that Arrrent has been accustomed to the gender questioning of people's philosophical thinking (by the way, I strongly recommend that you have read Gauss's entire interview with Arront, and it is easy to find subtitles online. Version). She continued with a loose smile: "You ask my works on the effects of others. If I can ironically, this is a masculine issue. Men always want to have an influence. Look at this question. Will I imagine myself influential? No. I want to understand. If others can understand the same as me, I will be very satisfied and feel like my family. "

Therefore, I am actually just a family who wants to be Alint.

In the era without thinking ability,

Stop thinking about what we are doing

In any case, it is difficult for people to find Antter's researcher, biographies or critics, and will not succumb to Aren's language. Some of her favorite words include: human situation, worldwide, thinking, action, love, will, will, judgment, publicity, plural, and natality.

Of course, understanding these Arente -style terms, the basic path is to read her book well. However, few people know that there is a way to observe the process of the crystallization of Aren. This is Arrrent's "Book of Thought" (DenktageBuch), which is literally translated as a "ideas", but it is difficult Reading closely with the dialogue, there is a record of various hidden information, coupled with a series of "ideological fragments" of the diary author's own own, it is best to show that this is the greatest political theorist of the twentieth century. Famous heart.

DenktageBuch's writing date was between June 1950 and 1973. 22 of them were written in 1950-1958, and the 23-28 book was written from 1958-1961 to 1973. The last one was a note about Kant. The entire "Diary of Thought" spans the history of Western thought from Plato to Heidegger. These forms of purpose are as shocking as their content. Antter not only adopts the conceptual inquiry mode of the philosopher that people expect, but also uses a brief narrative (story) and poetry, highlighting the literary nature of her thoughts.

Similar to Benjamin's "PassagenWerk" passing through text and image records, Arrren's "Thought Diary" records the internal dialogue of thought, that is, the life of thought. The flow of the life of thought is not due to the mandatory logic of rationality, but to form the imagination of a bond between people. The writing system of "Thought Diary" seems to be creating constellations. It is a collection and collaboration of notes, excerpts, reflection, clips, citations, and poetry; establish a collection of liaison and let them open because they are being questioned; among them, they are all kinds of symbols. Re -processed, the final concept crystallization we are not difficult to find in the works such as "TheHumanCondition (1958) to" TheLifeofthemind (1977). Antter wrote in German, English, French, Hebrew, Greek and Latin. If the mind diary loses their language richness, it will be a shame, because the language itself is the material that Aren thinks. Multi -language scene is a testimony of Arrente's life. She comes from the long philosophical tradition. When she was very young, she learned Greek and deeply attached to the German of mother tongue. Coupled with the experience of studying French and English as a refugee. Antter never lives in a language. If "language is a home", she has multiple homes.

When writing, there was always a silver shear and a roll of tape on her table. These cutting and paste tools give people an impression of collage or montage. Arert is a relationship -type thinker. By cutting, binding, and handling, various ideas are collected. This is what Benjamin said. Thinking is both the movement of thought and the stop of thought. When the mind is condensed in a tension, it refuses the logical form of rational or induction and supports relations. And if we put these paragraphs together, if we still believe that "rational" may overcome the chaos of life, it is almost ridiculous.

Ancet learned inspiration from Plato and Kant, describing thinking as a two -in -one dialogue, that is, "the silent dialogue between me and me." This two -in -one requires loneliness, self -harmony, and the ability to imagine the world from the perspective of others. It also needs a loyalty to itself. In this way, when the bethechipsaredown, people can be responsible for themselves.

"When the bet is available" is the metaphor that Arrot likes, with the language of the new learning -the enthusiasm of English. The most memorable moment is the end of the biographical film "Hannah Arrot" released in 2012. With this thinker's speech on a student of a liberal arts college: "Lack of thinking ability, let many ordinary ordinary ordinary ordinary ordinary ordinary ordinary ordinary ordinary ordinary ordinary ordinary ordinary ordinary ordinary ordinary ordinary ordinary ordinary ordinary ordinary ordinary ordinary ordinary ordinary ordinary ordinary ordinary ordinary ordinary ordinary ordinary ordinary ordinary ordinary ordinary ordinary ordinary ordinary ordinary ordinary ordinary ordinary ordinary ordinary ordinary ordinary ordinary ordinary ordinary ordinary ordinary ordinary ordinary ordinary ordinary ordinary ordinary ordinary ordinary ordinary ordinary ordinary ordinary ordinary ordinary ordinary ordinary ordinary ordinary ordinary people People may commit an unprecedented evil. The performance of the style of thought is not knowledge, but to distinguish between right and wrong with beauty and ugliness. And I hope to think that people can give people strength, to prevent those rare bets, to prevent them from going to prevent the time of gambling. The disaster happened. "

Antter clearly pointed out that when the moral collapse, that is, "when the bet is available" -we have the responsibility to make a judgment, and this extremely necessary judgment can only come from the ability of thinking. If we let ourselves think conditions, will we make less destructive choices? Arrot believes that "the premise of this judgment is not highly developed intelligence or the complexity of moral issues, but only the habit of living with himself, that is, to participate in the silent dialogue between me and me" Essence In this dialogue, under the stimulus of worldly events or what they did, people questioned their experiences, "tell them as a story, and in this way "And leave in memory. People without this ability will do evil, and evil will further corrupt this ability.

Antter's student and Chuan Chuanji Elisabethyoung-BRUEHL of Elisabethyouhl said: "This aggressive expression of moral understanding is amazing. Thinking ability -neither inner dialogue, nor can I remember the past -his or her moral quality is also damaged. "

We can see that Arrente's work gradually revealed a prominent theme: in modern bureaucratic society, human evil does not stem from a good failure, but from the failure of thinking. This is the meaning of "evil and mediocre" of Arron's famous and general misunderstanding. The mediocre features are described as GedankenLosigkeit, which can be superficially translated as "Thoughtlessness" in English, but its more accurate meaning is "no ability to think." In the report of "Eich -Manninjerusalem: AreportonThebanalityofevil (1963), Arrrent emphasized that the infamous Nazi sister -in -law, Adolfeichmann, is very empty in morality and intelligence. No, neither thinking nor responsible. Therefore, she wrote that perhaps the most shocking crimes in history were not implemented by Igug or Macing -white anti -social elements, but were implemented by unknown clowns. Recent historical studies have shown that Arrren did underestimate Eshiman's enthusiasm for national socialism. His clutch -style clumsy behavior in Jerusalem may be a conscious and self -ridiculous performance. However, even so, Arrrent's insight into the mediocrity is still very abundant in insight into the numbness of the mediocrity.

Eskiman's trial stimulates psychologist Stanleymilgram to conduct a well -known experiment to ask the subject to assist the researchers to educate students and conduct the case of the wrong answers. electric shock. The assistants basically followed the instructions. Mil Gram's conclusion is that even if the order violates their deepest beliefs, most people will obey authority; and he believes that obedience does not mean support.

Antter did not agree with this view; she insisted that obedience to the responsibility. She said: "There is an English idiom," stop thinking ". Unless you stop, no one can think. If you force someone to do a ruthless thing or he allows himself to be forced, then you always hear you hear it The same story. You will always find that the sense of responsibility has not germinated. It can only happen at the moment when a person reflects -not reflect on yourself, but reflect on what he is doing. "

Arron was shocked by the danger of unsmoving ability, and she was thinking about this issue for a lifetime. She believes that only thinking can remind us of human dignity and let us freely resist our slavery. She has crossed the key chapters in Western history throughout her life. This period of the twentieth century witnessed the rise of the Nazi regime and the crisis of the Cold War. It is a period of our concepts of human beings and their values, sin and responsibility. Antter's original work can devour our current political theme, such as the way democratic countries easily slide towards totalitarian countries; she most clearly expounds the appearance of a society besieged by unsmoving ability. For Arrot, creating a person who has no ability to think is vital to the success of totalitarian rule. The lesson is that it is easy for individuals to abide by new standards, as long as such a new set of codes have their appropriate work logic.

Antter's thoughts and her life and her and evil experiences, as well as her specific experience that she learned from the desire of love with the wandering of exile and non -nationality, tangled tightly. In 1963, she recalled: "When I was young, I was not interested in history and politics. If I want to say where I come from, it is a tradition of German philosophy" ("Jewish as a bitch", 1978). However, this innocent non -political attitude was forced to change in the early 1930s, because she caught up with the "Dark Age" and could not be an onlooker. It can also be seen from this period of history that Arrrent thinks that she will not be welcomed in the "philosopher circle" because she does not want to be considered a philosopher. Believe that politics actually has fatal and seriousness.

When thinking about political issues, Arrrent started from such a premise: we lost the railing we can grab. "I have a less cruel metaphor. I have never published it, but retained for myself, called" Thinkingwithoutabanister) ... ... That is, when you go up and downstairs, you can always be able to always be able Grasp the railing so that you won't fall down. But we have lost this railing. I tell ourselves like this. And this is indeed what I tried to do. "

In other words, in a world of concentration camps, there is no concept, category or moral judgment that we can take for granted. With the amazing appearance of totalitarianism and the collapse of the 20th century tradition and authority, the common categories of "good" and "bad" can no longer be dependent to guide us how to think, judge and act in this world. This is why Arrot describes thinking as "embark on and go down the stairs, take care of the huge burden, but there is no railing on both sides to lean on" ("Thinking without railing", 2018).

Antter raised a well -known question in "Diary of Thought "-" Is there a way to think about unqualified "? The answer part of this question appears in the metaphor above: the thinking of losing the railing. If the ability to not think is part of the reason for the rise of the Third Empire, then non -autocratic thinking reveals various possible existence in human life. In the case of the characteristics of our time without thinking ability, Arrrent gave us a life guide in the preface of "The Life of the Man": "My suggestion is very simple: it is nothing more than thinking about what we are doing." Love this world is to reconcile with this world

Antter's "Diary of Thought" began to return to Germany for the first time after the war in 1950, and finally died of her husband Heinrichblücher in 1971. The last two pages were the travel routes in 1972 and 1973, and it seemed to be added later.

From 1949 to 1950, Arron, the director of the European Jewish Culture Reconstruction Committee, went to Germany to rescue the cultural heritage of Jews. During this period, she visited Heidegger. Since she escaped from Germany, the two have not met for 17 years.

We learned from the communication between Aren and Heidegger that they had a long talk on revenge, forgiveness and reconciliation. Heidegger joined the Nazi party in 1933 and served as the president of the University of Freiburg for about a year. He abandoned many Jewish friends and colleagues and promoted the philosophical version of Nazism before resigning in 1934. Heidegger's fallen case is complicated and controversial.

In the 1940s, Arrrent conducted a profound criticism of Heidegger. The reunion in 1950 provided an opportunity to think about how she responded to his activities. It was in March of the year, and shortly after Arrot returned to New York, he received a letter from Heidegger (and some love poems), which wrote:

"I am happy for you, you are surrounded by your book again. 'The wood -loaded wood' comes from" Mature, soaked in the fire " -probably at the same time as you write this sentence ... I have been thinking about The wood problem of the load. "

Here is the clip of Reifsind, a poetic Reifsind in Friedrich 觟 Lderlin. This poem is related to maturity, reservation and letting go, and whether it is memories or live in the present. One of its core images is the heavy wood shoulder.

Antt and Heidegger discussed the poem of Tydling a few months ago, when the two walked in the black forest. After returning to New York, she wrote to Heidegger and asked to provide citations. After receiving the citation a few weeks, Arrrent wrote "Thought Diary" to start with the past errors. "The wrong thing a person does is the burden on the shoulder, which is affected by this person, because he puts it on himself."

Hollys' poems wrote like this:

Mature, soaked in the fire, cooked

Those fruits have been tested on the earth, it is order

Everything is back there, like a snake,

Like a prediction, dreaming

Hills of heaven. There are many many

Just like on the curved shoulder

Loaded wood

Must be kept. Native

Look forward to us

Don't. Ren lights us lightly like

On the light boat in the sea.

We must remember our past mistakes and pains, and to bear them as our burden. But at the same time, Hollylin insisted that we need to let go of the past and taste the current maturity. The mature fruits must have a deep foundation, but we cannot live back to live. On the contrary, Hollyrics wrote that we should let ourselves flutter with the waves like a boat in the sea. Without denying the past, this poem is a clear call that requires people to catch them when the fruit matures.

In the letter written to Karljaspers on August 6, 1955, Alrent said: "I started too late, I really started to love this world in recent years ... Yu is grateful, I want to call my political theory book "AMORMUNDI". "" Love this world ", this is the title of Aluten's dream, and later became" The situation of people ". In "Thought Diary", there is a short entry that says: "Love to the world -why is it so difficult to love this world?"

How can we live in a world where such things will happen? Only after the philosophy and the great disaster of World War II, Arrrent completely accepted the principle of "love this world". This principle comes from a preaching from Saintaugustine- "If the love of the world stays in our hearts", the phrase "love this world" has often been linked to Arronter, running through her, running through her In the work, it has become a decisive feature of her philosophy.

As early as the doctoral dissertation in 1929, Alrent detailed the tension of the birth of Christians' love for the nature of social life. She quoted Augustine's words: "This world is just like the desert of the Israeli people who have faith", and then asked: "Love this world greedily, feel like at home, isn't it better? Why should we take the The world is the desert? "(" Love and St. Augustine ", 1996)

In the last few years of the fourth century, St. Augustine warned people: "Love, but be careful of what you love." In a deep sense, we are what we love -we become it Same. Antter believes that if we do not continue to care about this world through speech, action, storytelling, and judgment, it will slowly no longer a free space, a place where humans can live in peace and career. It can be said that the spirit of "love this world" is the foundation of Alcent's uns sensitance, secular humanism. Love to the world is not in any sense of love we usually get used to. For example, it is about how we are responsible for our actions and how to think about critical thinking without succumbing to ideology. Only when we do this can we love this world.

From this point, we can find that the idea of ​​"love for the world" is far from comfort, but challenges. It rejects the idea of ​​"finding meaning" or "manufacturing meaning", but to promote us to work hard to understand and accept a reality: certain questions do not have the answer we want.

Although the world is terrible, we still have to care about it. Love this world is to reconcile the status quo of a person's self and the world. Or, in the words of Arrot, we must "face and accept what really happened." Even if the world is now, full of crushing and imperfections, people must be with the incompleteness of life and the vulnerability of the world.

As Arrrent wrote: "There is a reconciliation with the world in understanding. This kind of reconciliation is actually possible to all actions." The judgment of reconciliation with the world comes from Antt and Heidegger In terms of thinking, forgiveness, and reconciliation, they are part of the complex interaction between Aren and Heidegger's personal and ideological reconciliation. The first seven pages of Aren's "Diary of Thought" believe that only reconciliation -not retaliation or forgiveness -is the basic example of political judgment. This connection between reconciliation and judgment means that only reconciliation, rather than retaliation or forgiveness can respond to errors, thereby promoting the establishment and maintenance of a common world.

At the personal level, this form of liquidation and reconciliation can also be understood as peaceful with ourselves; even at our darkest loss, grief and crisis time, we can find a way to be loyal to our own ideas. In a world that is always destroyed, "love for the world" can give us a metaphysical sense.

"Love to the world" means care for life so that it can continue to exist. Because of this, love the world has become a responsibility. This is why a generous and unique love -a kind of love that does not have the slightest weakening because it fails to reach the beauty of its desire -it looks like a feat that is no less than Superman. It is necessary to do this -always believe that changes are possible.

"Thought Diary" is the richest source of thought on love on love, and even richer than her dissertation that discusses Augustine's concept of love. However, Arrrent is not only a thinker of love, but also the practitioner of love -in her life, there is no shortage of love. Whether it is her love or the love of others for her.

In 1971, Arrot wrote the last thinking diary. The first content was: "In 1971, there was no Heinli, freedom -like a leaf in the wind." Heinrich Brucer It is all Arron's: lover, friends, brothers, father, colleagues. A letter written by Arnte to Heinrich once described their partner relationship: "I still can't believe, 'Great Love' and my personal identity, I can have both I also get the former with my personal identity. I know now, what is true happiness. "

In the year Hainrich left her, Arrrent no longer wrote "Thought Diary", but instead switched to the schedule plan until he died in 1975. These plans are not as organized as a diary, and more practicality: grocery list, reminder matters, dating, phone numbers, travel schedule. The plan shows that thinking cannot be suspended from life: haircut, nails, entertainment, shopping, accounting. "Thought Diary" has turned into a record of daily life -sometimes pleasant, sometimes irritable, almost always necessary.

After the death of Heinli, Arrrent's loneliness is obvious for those who are familiar with her. She has a tribe consisting of close friends. When a friend met in her apartment in her apartment in her apartment when her friends died, Allen asked the "tribe" member: "How do I live now?" A paragraph that Heinrich's commemorative ceremony reads: "We must set off, I go to death, you continue to live, but which one is better, only God knows it." This is the Apology Social Grand farewell.

A few months later, Arron imagined that he was free in the wind.这大约就是某种“对世界的爱”的践行：“我一直在想：不要做任何事情来破坏这种状态，让其如此，不要拿'专制意志'来干涉。”半年后，阿伦Finally admitted to Mary McCarthy that there is another side of his lonely freedom:

Of course this is half half. Because on the other hand, all the weights of the past. This is what Tydling's beautiful verses say:

There are many many

Just like the wood loaded on the curved shoulder

Must be kept.

Burning on shoulders, Arrren told us that the most difficult thing is to love this world, as it is.Love this world does not mean that it does not accept acceptance, nor does it mean to refuse contempt, but to persevere and understand it.

Fall in love with the world, rather than seeking revenge on reality in the technical utopian, totalitarian utopia or any kind of utopia -this is the biggest education I have obtained by Reading Arent.Learn to live in this uncertain and brutal world, and be free like the leaves in the wind.

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