HannahArendt.net - Hannah Arendt

Neuerscheinung:

Heuer, Wolfgang / Heiter, Bernd / Rosenmüller, Stefanie (Hg.): Arendt-Handbuch: Leben - Werk - Wirkung, Stuttgart 2011.

Im Nachlass des klassischen Philologen Karl Reinhardt (1886-1958), der in der Bayerischen Staatsbibliothek seit kurzem öffentlich zugänglich ist, sind aus der Korrespondenz Arendt-Reinhardt ein Brief und eine Karte von ihr (8. März 1949 bzw. 11. Januar 1954) und ein Schreiben von Elly und Karl Reinhardt an Arendt (2.[3.?] Dezember 1955) erhalten. Sie ergänzen den kleinen Bestand bei den Hannah Arendt Papers der Library of Congress (Folder „R 1949-75 and undated“). Reinhardt hatte für 1949 ein Austauschstipendium an die University of Chicago erhalten und hat bei diesem USA-Besuch Hannah Arendt in New York getroffen. Wahrscheinlich haben sie sich später auch in Frankfurt am Main gesehen. Vermittelnde Dritte oder auch bei den Gesprächen Anwesende waren Kurt Riezler und Dolf Sternberger.
Zum Nachlass Reinhardt siehe Thomas Meyer, „Mit Platon und Parmenides gegen den NS-Staat“, in: Süddeutsche Zeitung, 18. August 2011.

Neuerscheinung:

Fritz Bauer Institut (Hg.), Liliane Weissberg (Hg.)

Affinität wider Willen? Hannah Arendt, Theodor W. Adorno und die Frankfurter Schule

Campus Verlag 2011

Hannah Arendt und Theodor W. Adorno verband eine gegenseitige Abneigung, die auch zu einer gegenseitigen Ablehnung ihrer Schriften führte. Arendts Animosität erstreckte sich bald auch auf andere Mitglieder der Frankfurter Schule. Der Band beleuchtet dieses schwierige Verhältnis, wobei die Autoren auch auf Affinitäten stoßen. Im Fokus stehen: Unterschiede und Gemeinsamkeiten der politisch-philosophischen Theorien und Begriffe, das Verständnis des Judentums und der Ursachen des Antisemitismus, die Bedeutung des Werkes von Walter Benjamin.

Inhalt

Liliane Weissberg

Einschulung? Eine Vorbemerkung 7

Hauke Brunkhorst
Die Macht der Verfassung im Werk Hannah Arendts 15

Ingeborg Nordmann
Die Frage ist, wie man das Schwimmen im Strom vermeiden kann Widerstand bei Arendt und Adorno 31

Detlev Claussen
Im Spiegel eines Dritten: Hannah Arendt und Theodor W. Adorno 67

Eva-Maria Ziege
Arendt, Adorno und die Anfänge der Antisemitismusforschung 85

Monika Boll
Konzeptionen des Judentums zwischen Säkularisierung und Marxismus: Hannah Arendt und Max Horkheimer 103

Ronald Beiner
Benjamins Begriff der Geschichte als Quelle von Arendts Idee des Urteilens 119

Annika Thiem
Mit und gegen Marx: Politische Ansprüche der Gesellschaftskritik bei Arendt und Benjamin 137

Liliane Weissberg
Ein Mensch in finsteren Zeiten: Hannah Arendt liest Walter Benjamin 177

Burkhardt Lindner
Das Politische und das Messianische: Hannah Arendt und Walter Benjamin
Mit einem Rückblick auf den Streit Arendt - Adorno 209

Navid Kermani ist Hannah-Arendt-Preisträger 2011

Der diesjährige Preisträger ist der Orientalist und Schriftsteller Navid Kermani. Kermani erhält den Preis für seine „lagerüberwindenden religionswissenschaftlichen und politischen Analysen“, so die Jury. Der Preis, der von der Stadt Bremen und der Heinrich Böll Stiftung vergeben wird, ist mit 7500 Euro dotiert und wird an Personen verliehen, die in ihren Interventionen das „Wagnis Öffentlichkeit“ angenommen haben. Der Hannah-Arendt-Preis wird am 2.Dezember 2011 im Bremer Rathaus überreicht.

Kontakt: Bildungswerk Umwelt und Kultur in der Heinrich Böll Stiftung  28215 Bremen I T 0421-35 23 68  I boell-bremen@arcor.de I www.boell-bremen.de

Wir erinnern an Lotte Köhler, die am 24. März 2011 in New York gestorben ist

Wir veröffentlichen in loser Folge Texte zu ihrer Person.

Elisabeth Young-Bruehl remembers

As we spent the long Easter weekend together at his home in Greenport, Long Island, in May, 2011, Jerome Kohn and I had leisure to return several times to talking about our friend Lotte Kohler, who had died on March 24th in New York, at the age of 91. Each time, we registered an “end of an era” feeling. A world, organized around Hannah Arendt and her friends and their legacies, had lost its last member, and the one who had become, after the death of Arendt’s literary executor, Mary McCarthy, the chief literary preserver and the reservoir of stories. After she had finished the compiling the Arendt-Jaspers and the Arendt-Bluecher correspondences, Lotte had handed on to Jerry, across a generational difference, the role of  the executor and “the editor.” But she had remained at her guard station, watching over the next generation: Jerry produced volume after volume of Hannah Arendt’s posthumous papers, and I brought out a second edition of my biography of Arendt and a little book to celebrate her centenary, Why Arendt Matters. But now Lotte is gone.

Even though she was so old and had grown quite frail in recent years, Lotte’s death was startling.  She had survived so many troubles since the sad death of her second husband Hans Joachim Schrimpf in 2003 –treatment for stomach cancer, painful pinning of a broken hip, encasement of her neck after a serious fall had fractured it. All this she had endured with a stoicism that even a Stoic would have been impressed by. It seemed that she would just go on, indomitable, willing herself into her attitude of “Ach, it is only a bone that has broken…”

Lotte  had been careful to cultivate good younger friends, many of them German-speaking, who were a great comfort to her in her last years, as was Jerry. But losing Hans Joachim had been a great blow, particularly because he had come into her life as an unexpected, almost miraculous, remedy for the loss she had felt after Hannah Arendt died and the Hannah Arendt friendship circle, the “tribe,” of which Lotte had been the youngest member, had began to shrink with other deaths. Slowly, she was being left alone. 

Hans Joachim had been her friend when they were young (he younger than she), after the Second World War. But she had gone off to England to work as a nanny, acquiring her faultless English, and he had married someone else. She remained the widow she had been since 1943, when she was twenty-three and lost her first husband, Wilhelm Kohler, a soldier killed while he served in the German Army.  Lotte was based in Germany until 1955, when she was 35, had received her Ph.D in German Literature from Munster, and was able to emigrate to the United States and take teaching positions --principally, at Brooklyn College, which was a kind of oasis for émigré German intellectuals in the very anti-German atmosphere of  post-War America. Others of Hannah Arendt’s non-Jewish German friends, like the historian Lotte Sempel Klenbort, taught at Brooklyn, too, as did many Jewish émigrés –including Arendt herself for a brief period. 

Hans Joachim, too, had become a Germanist after the War, but he had stayed on in Germany and raised a family there.  Writing books about Gerhard Hauptman, about Lessing and Brecht, about Goethe, he had had a distinguished academic career. As one of the editors of the 14 volume  Hamburger Ausgabe of Goethe’s works, he had been the junior colleague of the chief editor, Benno von Weise. Von Weise had also been very dear to Lotte when she was doing her Ph.D, and it was he, while he was a visiting professor at Princeton in 1955, who had introduced the newly arrived Lotte to Hannah Arendt. (This world united in love of German literature was very small and crisscrossed:  in his youth in the 1920s, Benno von Weise had briefly been Hannah Arendt’s boyfriend.) When Hans Joachim was retiring, he and Lotte remet each other, and after several years of his commuting to New York to be with her, they married and he became an émigré himself.  For the time they had together, they were a happy couple, excellently suited for each other, and both so grateful that Fortune had done them such a fortuitous turn late in their lives. Recreating an old love.

After Hans Joachim’s death, I invited Lotte several times to the loft apartment I had in Manhattan’s East Village. She liked coming, as she said, “to bohemia.” And she enjoyed reminiscing with me, certainly not a pleasure she had felt while I was writing Hannah Arendt’s biography back in the late 1970s. Then, she had been very cautious with me about what she revealed –about Hannah Arendt, or about herself. And she was very strict with me, too, in her guardian role.  Pages of critical notes about my biography came to my mailbox while she was reading it in final draft. She fretted over every umlaut that was not made by my American typewriter, every fact that needed another fact to make it complete. All very helpful –Yale University Press hardly needed to hire a copy editor for its 1982 publication!  But all very tense. However, it should be said that her spirit in this barrage was generous, as it always was; intense scrutiny was a form of gift-giving.  People who had definitively been placed on her “not to be trusted” list got only her scorn.

Lotte weathered all kinds of storms in her guardian role. The worst by far was created by a later biographer Lotte had trusted, Elzbieta Ettinger, who took advantage of the permission she was given in 1989 to read Arendt’s side of the then unpublished, partly restricted Arendt/Heidegger correspondence. Rather than, as she had promised to do, setting the Arendt/Heidegger story as a chapter in a full biography, Ettinger rushed into print with a hugely distorted double portrait.  Lotte was appalled, and promptly put Ettinger on her “not to be trusted” list. But she could hardly anticipate then how huge and how vicious the broohaha over this little book would become.

Ettinger’s characters, very familiarly called Hannah and Martin, and behaving like figures in a kitchy melodrama, were greeted with torrents of excited reviews in the American and European press. Their affair promptly became a Rorschach for projections of all sorts. For years, Hannah Arendt virtually disappeared behind strange images of her fashioned out of Ettinger’s description of a naieve, deluded, passive, conflicted seducee.  Not surprisingly, a young woman unable to resist the charms of an older, domineering man, soon-to-be a Nazi Party member, was useful to people who hated Hannah Arendt for her Eichmann in Jerusalem.  I remember how amazed we all were when, from Paris, Mary McCarthy had sent a newspaper clipping that had as its two inch high headline: “Hannah Arendt, est elle une Nazi?”  So the lowest level of the controversy over Eichmann in Jerusalem, which had started in the 1960s, got another puff of life in the 1990s from this kind of psychodrama. It is getting yet another ascent from the depths this year, the 50th anniversary of Eichmann’s trial, and Hannah Arendt is once again
being maligned and misunderstood.

During the most important of the 2005 conversations in my loft, Lotte said that she had come to realize that one really needed to be a psychoanalyst to understand what had happened with “the Ettinger meshuggas.”  She had learned at the time of Ettinger’s death earlier in 2005, at age 80, that Ettinger herself had, as a schoolgirl, had an affair with a domineering older professor, which had left her conflicted, guilty. She could tell people this story, but had no idea that she had woven it into the story of Hannah and Martin –a projection.  “Projections attracts projections,” I commented. “It is,” Lotte had said, “like a little mass hysteria, isn’t it?” 

Wanting to ease the burden of guilt Lotte carried for having given Ettinger permission to use the Arendt letters, I reminded her that the would-be Arendt biographer she had interviewd was the respected Polish-born head of MIT’s Program in Writing and Humanistic Studies, a novelist and a biographer of Rosa Luxumburg.  The fact that she was given to writing, over and over again, stories about young women who had had affairs with dominating older men and never gotten over them was not part of the resume.  I told Lotte  that I, out of curiosity, had read Ettinger’s  Rosa Luxemburg and could see the compulsion to repeat in it, but no little mass hysteria over that biography had warned of  things to come.

Luxemburg’s affair with Leo Jogiches is the central story in Ettinger’s 1987 biography, offered up as the key to Luxemburg’s political life. Rosa, so Ettinger had argued, was a woman so conflictedly under the spell of the older, domineering, emotionally tormented Leo that she could not emerge as the triumphant anti-Bolshevist her biographer clearly wanted her to have been –and that Ettinger herself had aspired to be all her life. Ettinger had been an unrelenting critic of the Soviet Union as Bolshevism’s outgrowth while she was a Ph.D student in Warsaw, but her bravery had never won her fame in her homeland or as an émigré in America, where she turned from activism to writing.  It must have been disappointing that the melodramatic Rosa biography had stirred up exactly no controversy.  In circles where the history of Bolshevism and anti-Bolshevism are perennial topics of debate, it is class struggles, not love struggles, that make the world go round.

No one needed Red Rosa to be a little woman whose ability to think was compromised by her sexual submission, while lots of people needed Hannah Arendt to be forever  Heidegger’s girl rather than the profoundly independent person she was. But, I said to Lotte, it seemed to me that we could look back on “the Ettinger meshuggas” and see that an episode of mass hysteria, hurtful as it was, did no lasting damage to Hannah Arendt’s reputation—eventually, only the people who threw stones found their glass houses full of cracks. The Eichmann book would remain controversial no matter what tactics were used to fight over it.

Lotte was interested in my reflections on Ettinger, but her thoughts went off in another direction. She asked me if psychoanalysts still found “the repetition compulsion” in the center of people’s lives. “It is not hard to find!” I joked with her, “because it is so difficult and rare for someone to become conscious of it and break its hold.” But she did not want to joke, she wanted me to listen to something else she needed to get off her chest. The whole tenor of our conversation changed as she told me, hesitantly, that she and Hannah Arendt had had “a psychoanalytic moment” during one of the summers when she and had joined the Bluechers at their cottage retreat in Palenville, New York. 

Lotte had woken up having dreamt a very familiar dream. She told it to Hannah Arendt. As a little girl, she was standing alone and forlorn in a roadway near her family’s house. Suddenly, up the road came a fancy carriage in which her mother was seated –coming home. She was filled with joy, waiting for her mother to climb down from the carriage and take her in her arms. Hannah Arendt looked shocked, and responded by telling Lotte that she had felt so close to her while she was telling the dream. She, too, had a recurrent dream, and one uncannily like Lotte’s.  As a little girl, she was standing alone in the road near her family home when, down the road, came a wagon which her father was driving. She waited with tremendous excitement for him to climb down and take her in his arms. Soon, however, he got back onto the wagon and drove away.  The only way she could get him to come back was to dream the dream again. 

Lotte’s mother had been schizophrenic, and often disappeared into asylums. Her heart’s
desire was for her mother to come home and not be ill. Hannah Arendt’s father had been diagnosed with syphilis when she was a young child and disappeared into the Hannover psychiatric hospital where she and her mother visited him. But they stopped visiting him after he became paretic and could not recognize her or her mother. Lotte and Hannah Arendt spoke about these childhood traumas, briefly, and then never mentioned them or the dreams again. “That was a strong moment we shared, but we did not need to speak of it afterwards. When Hannah loved someone, she loved with this old intensity. And for me it was the same. I always wanted a reunion.”

She paused for a long time. And then she very generously said to me: “When I read in
your biography about Hannah’s father and the hospital, and how they moved back to Konigsberg after he died, I wanted to tell you this story about our dreams. That Hannah dreamt over and over the return of her father. But I was afraid that if people read this in your book they would say that she spent her life looking for her father –starting with Heidegger.  Or that I only looked for sanity and for my mother.  Psychoanalysis supports this kind of simplifying, don’t you think?”

At the time, I had no answer for this, which was half a question and half an accusation. I did say, though, that I would certainly keep the story to myself so that she would never feel hurt by anyone using it to “analyze” her reductively. Now that death protects her from that possibility, I hope the story will show you her capacity for self-analysis and her capacity for friendship –two sides of the same capacity, which Hannah Arendt had so richly, too.

Elisabeth Young Bruehl lives in Toronto. She published “Hannah Arendt. For Love of the World”, Yale University Press 1982, and “Why Arendt matters”, Yale University Press 2006.

Ein Nachruf auf die Arendt-Forscherin Lotte Köhler

Ihr ist es zu verdanken, dass die große politische Denkerin Hannah Arendt heute in Deutschland so gegenwärtig ist wie vielleicht nie zuvor. Jahrzehntelang, bis vor wenigen Jahren, betreute Lotte Köhler den umfangreichen Nachlass der 1975 verstorbenen Totalitarismus-Theoretikerin und Autorin der „Banalität des Bösen“. Köhler ermöglichte Bücher, die unseren Blick auf Hannah Arendt nachhaltig veränderten. Arendts Briefe mit zwei ihrer wichtigsten Partner im Denken, ihrem Ehemann Heinrich Blücher und ihrem philosophischen Lehrer Karl Jaspers, legte Köhler in vorzüglich kommentierten Ausgaben vor. Bahnbrechende Editionen wie Arendts zweibändiges „Denktagebuch“ oder die Korrespondenz mit Martin Heidegger begleitete sie kenntnisreich im Hintergrund.
Den zahllosen Anfragen von Forschern und Publizisten begegnete Köhler mit unermüdlicher Offenheit und Freude am Unterstützen. Eine Lebensleistung, die nicht das Titelblatt für sich beansprucht, sondern in einer Fülle von Vorworten und Danksagungen wiederzufinden ist.
Geboren und aufgewachsen in Pommern, emigrierte Lotte Köhler 1955, im Alter von 35 Jahren, aus Münster nach New York. Dort lehrte die promovierte Germanistin ab 1960 am City College deutsche Sprache und Literatur. Die Freundschaft mit Arendt begann kurz nach der Ankunft in der Neuen Welt; Arendt war 1941 auf der Flucht vor den Nazis in die USA gelangt. Noch in Europa hatte Arendt eine Biographie Rahel Levin Varnhagens, der damals kaum bekannten Denkerin um 1800, zu schreiben begonnen. In die Abschlussarbeiten zur Publikation, Ende der 1950er Jahre, wurde Köhler eng mit einbezogen.
Bald schon gehörte sie, wie die Verlegerin Helen Wolff oder die Journalistin Charlotte Beradt, zur Freundesfamilie um Arendt-Blücher. Mit dem Schriftsteller Uwe Johnson, der auf gewisse Weise ebenfalls zu diesem Kreis zählte, schrieb Lotte Köhler sich so hinreißende Briefe, dass dieser befreundeten Kollegen wie Max Frisch oder Walter Kempowski empfahl, beim Besuch in New York keinesfalls ein Treffen mit „Professor Lottchen“ zu versäumen.
Freute sie ein Buch, das man ihr geschickt hatte, konnte sie zum Hörer greifen, um die Botschaft sogleich über den Atlantik zu bringen. Missfiel ihr ein Artikel zu ihren Ehren, konnte sie unverdrossen eine ganze Festschrift abblasen. Fragte man sie am Telefon, wie es ihr ginge, konnte sie antworten: „Gut, ich habe mir gerade das Genick gebrochen!“ Aus jener Spontaneität, Unabhängigkeit, Ironie speiste sich die Urteilskraft, mit der Lotte Köhler das schriftstellerische Erbe Hannah Arendts, umsichtig und großmütig, der Nachwelt übergab – to live on.
Wie erst jetzt bekannt wurde, starb Lotte Köhler am 24. März im Alter von 91 Jahren in New York.

Thomas Wild

Erschienen im „Tagesspiegel“ vom 8. April 2011.

Neuerscheinung:

Lene Auestad og Helgard Mahrdt (red.)

Handling, frihet, humanitet
Møter med Hannah Arendt

http://butikk.tapirforlag.no/en/node/1618#book-right

Marie Luise Knott

Verlernen. Denkwege bei Hannah Arendt
Mit Zeichnungen von Nanne Meyer
152 Seiten, Matthes & Seitz Berlin 2011

http://www.matthes-seitz-berlin.de/scripts/start.php

Arendt Group Santiago de Chile

Académicos y estudiantes del Departamento de Filosofía de la Universidad de Chile, Santiago de Chile http://hannaharendt.cl

In 2009 www.hannaharendt.cl is created as a Spanish language website about the life and the work of Hannah Arendt.

This Website came up from the Study Group of academics and students from the Philosophy Department of Philosophy and Humanities Faculty of University of Chile, which studies and spreads the political, ethical end esthetic reflections of the philosopher, within the frame of Fondecyt , State research fund, Initiation n° 11080021 (2008).

The website is focused on the Spanish speaking world, and wants to be a place to meet and discuss Arendt’s work, to share relevant information and to encourage the dialogue about her work and legacy, providing comprehension and update tools such as basic and secondary bibliography, special links, research, news, etc.

This Website can only work with the participation of interested people which can share information about Hannah Arendt, to develop a Website of academic cooperation that allows us to know each other, to aid and strengthen our respective works.

Belong to the group: María José López, PhD, Assistant Professor; Juan José Fuentes, Master in Philosophy; Facundo Ferreirós, Philosophy Graduate; Ernesto Feuerhake, Philosophy Graduate; Felipe Kong, Master © in Philosophy; María Soledad Sanhueza, Master @ Political Science; Juan Pablo Yáñez, © Philosophy Graduate; Andrea Ugalde, Master © in Philosophy. All of them belong to the University of Chile’s Faculty of Philosophy and Humanities.

Spanish translation of "Ich will verstehen: Selbstauskünfte zu Leben und Werk"

LO QUE QUIERO ES COMPRENDER: Madrid, Trotta, 2010.

It includes also a complete Spanish bibliography of traslations of Arendt's works into Spanish

Neuerscheinungen / new titles 2011

Yasco Horsman: Theaters of Justice: Judging, Staging, and Working Through in Arendt, Brecht, and Delbo (Cultural Memory in the Present), Stanford University Press (December 6, 2010)

Marie Luise Knott: Verlernen: Denkwege bei Hannah Arendt. Matthes & Seitz, Berlin (Februar 2011)

Hannah Arendt / Joachim C. Fest: Eichmann war von empörender Dummheit: Gespräche und Briefe. Herausgegeben von Ursula Ludz und Thomas Wild. Piper, München (März 2011)

Margaret Betz Hul: The Hidden Philosophy of Hannah Arendt. Routledge (March 15, 2011)

Carl Djerassi: Foreplay: Hannah Arendt, the Two Adornos, and Walter Benjamin. University of Wisconsin Press  (Mar 24, 2011)

Caroline Sawyer (Editor), Brad K. Blitz (Editor): Statelessness in the European Union: Displaced, Undocumented, Unwanted. Cambridge University Press (March 31, 2011)

Thomas Geisen: Arbeit und Subjektwerdung in der Moderne: Ein dialogue imaginaire zwischen Karl Marx und Hannah Arendt. Vs Verlag (April 2011)

Waltraud Meints: Partei ergreifen im Interesse der Welt: Eine Studie zur politischen Urteilskraft im Denken Hannah Arendts. Transcript (April 2011)

Anna Yeatman, Charles Barbour, Magdalena Zolkos, and Phillip Hansen: Action and Appearance: Ethics and the Politics of Writing in Arendt. Continuum  (April 2011)

Steve Buckler: Hannah Arendt and Political Theory: Challenging the Tradition. Edinburgh University Press ( June 2011)

Waltraud Meints: Hannah Arendt. UTB Profile, Stuttgart (September 2011)

Arendt-Handbuch: Leben - Werk - Wirkung, von Wolfgang Heuer, Bernd Heiter, und Stefanie Rosenmüller. Metzler Stuttgart (September 2011)

Neuerscheinungen:

Waltraud Meints: Partei ergreifen im Interesse der Welt. Eine Studie zur politischen Urteilskraft im Denken Hannah Arendts. Transcript Verlag, März 2011.
Vorabdruck der Einleitung

Christian Volk: Die Ordnung der Freiheit. Recht und Politik im Denken Hannah Arendts, Schriftenreihe der Sektion Politische Theorien und Ideengeschichte der Deutsche Vereinigung für Politische Wissenschaft, hrsg. von Rainer Schmalz-Bruns und Harald Bluhm, Baden-Baden 2010.

Abdruck der Einleitung

Jürgen Förster, Die Sorge um die Welt und die Freiheit des Handelns. Zur institutionellen Verfassung der Freiheit im politischen Denken Hannah Arendts Würzburg : Königshausen & Neumann 2009.
Abdruck der Einleitung

Hannah Arendt / Gershom Scholem: Der Briefwechsel 1939-1964
Herausgegeben von Marie Luise Knott unter Mitarbeit von David Heredia
 
Jüdischer Verlag, Frankfurt 2010
695 Seiten, gebunden, Euro 39,90
Perlentaucher.de:
30.08.2010. Von 1939 bis 1964 führten Hannah Arendt und Gershom Scholem einen intensiven Briefwechsel, in dem sie sich über jüdische Geschichte und jüdisches Selbstverständnis auseinandersetzten. Lesen Sie hier Auszüge aus der Korrespondenz, in denen es um Walter Benjamins Tod und Hannah Arendts Bericht "Eichmann in Jerusalem" geht.
Zur Leseprobe
http://www.perlentaucher.de/artikel/6412.html

"Liebe Hannah Arendt..."

Ein Briefwechsel zwischen Leni Yahil und Hannah Arendt, 1961-1971

Während ihres Aufenthalts in Jerusalem als Beobachterin des Eichmann-Prozesses 1961 befreundete sich Hannah Arendt mit der in Deutschland geborenen Historikerin und Holocaust-Forscherin Leni Yahil. Ihn ihrem Briefwechsel wechseln einander private Angelegenheiten und philosophische und politische Diskussionen ab; der freundschaftliche Ton verwandelt sich nach der Veröffentlichung von Arendts Artikeln zum Eichmann-Prozess 1963 in eine heftige Auseinandersetzung. Die Korrespondenz bricht hier abrupt ab: Die Freundschaft hielt der "Arendt-Kontroverse" nicht stand.

In „Mittelweg 36“, Nr. 3/2010
http://www.eurozine.com/articles/2010-09-24-arendtyahil-de.html

English version
"Dear Hannah Arendt..."

Correspondence between Leni Yahil und Hannah Arendt, 1961-1971

When Hannah Arendt went to Jerusalem in the spring of 1961 to observe the Eichmann trial, she befriended Leni Yahil, a German-born historian and Holocaust researcher. They began a correspondence that alternates between personal, philosophical and political issues. In 1963, after the publication of Arendt's articles on the Eichmann trials, it ended abruptly. Yahil's attempt to revive the correspondence eight years later failed: their friendship did not withstand the "Arendt controversy".

In „Mittelweg 36“, Nr. 3/2010
http://www.eurozine.com/articles/2010-09-24-arendtyahil-en.html

Sinn und Form, Beiträge zur Literatur, 3/2010

Thomas Wild
Gespräch mit Hans Magnus Enzensberger. "Ich habe vor allem Hannah Arendts Haltung bewundert, ihre Unabhängigkeit", S. 331ff.

Hilde Domin, Hannah Arendt
Briefwechsel 1960-1963, S. 340 ff.

The papers of the Arendt conference in Helsinki 2006

are now available in the e-journal Collegium:

Vol. 8: Hannah Arendt: Practice, Thought and Judgement

Edited by Mika Ojakangas (2010)

http://www.helsinki.fi/collegium/e-series/volumes/volume_8/index.htm

Hannah Arendt | Facebook

Willkommen auf der Facebook-Gemeinschaftsseite über Hannah Arendt,

einer Sammlung gemeinsamen Wissens bezüglich Hannah Arendt.

de-de.fbjs.facebook.com/pages/w/109590659058913

Carlos A. Aguilera - Hannah-Arendt-Stipendiat in Hannover

Seit Anfang September 2009 lebt ein neuer Hannah-Arendt-Stipendiat in Hannover. Der kubanische Schriftsteller Carlos A. Aguilera wurde 1970 in Havanna geboren. Er studierte romanische Philologie und publiziert seit 1995 Lyrik, Romane und Theaterstücke. 1997 gründete er mit Freunden die unabhängige Literaturzeitschrift "Diáspora(s)" und setzte sich, während er sich gerade im Ausland aufhielt, 2003 öffentlich gegen die rechtswidrige Inhaftierung von 75 kubanischen Intellektuellen ein. Die kubanische Regierung verhängte daraufhin eine Einreisesperre gegen ihn, so dass Aguilera bis auf weiteres nicht nach Hause zurückkehren kann. Weiter
http://www.hannover-entdecken.de/content/view/12502/152/
http://www.icorn.org/articles.php?var=115