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This thesis argues that Hannah Arendt is correct to suggest that thinking enables judgment, even though Arendt never fully formulates this idea herself. I provide a critical reading of Arendts essay Thinking and Moral Considerations and of her series of lectures on Kants political philosophy. I argue that Arendts concept of impartiality can provide the bridge between the concepts of thinking and judging that is otherwise lacking in her account of these faculties. I argue that Arendts philosophy can be construed as an ethically relevant theory: despite the fact that Arendt offers no moral prescriptions, she describes a process of thinking through which ethical decisions can be made. Arendts work is therefore highly relevant as a critique of relativism, nihilism and the skeptical notion that judgments are arbitrary.

This thesis is an exploration of the condition of critical debate in contemporary liberal democracies that is based upon a combined reading of the works of Hannah Arendt and Jurgen Habermas. It begins with an elaboration of the position that Arendt and Habermas identify a similar malaise as afflicting modern liberal democracies, which is argued to result from a shared perception that such democracies fail to create a forum for critical public engagement. The argument that their democratic theories are highly complementary is further developed through an examination of their solutions to this critical failure, for these solutions reflect a sharing of important premises concerning the nature of power and freedom on the parts of Habermas and Arendt. A complementary reading of Arendt and Habermas also allows for a synthesis of their theories that results in a highly coherent picture of the form and processes of an ideal democratic forum. This synthesis of Habermas and Arendt, however, also suggests (or, at least, allows for the theorising of) the emergence of a new genus of political actor who is unlikely to engage in such a forum – a genus hereafter referred to as homo spectaculorum. This thesis, therefore, makes three related claims. The first, and most important, is that it is possible to read Arendt and Habermas together as highly compatible democratic theorists and that their analysis of contemporary political conditions presents a single position from which to view the critical failings of liberal democracies. The second claim is that synthesising Arendt’s and Habermas’s democratic theories enables the theorising of an ideal public space, along with the emergence of homo spectaculorum. The third, and final, claim made in this thesis is that the same conditions that lead to the emergence of homo spectaculorum can be understood to undermine the emancipatory potential otherwise proffered through critical public spaces.

Thesis (Ph.D.)--Murdoch University, 2005. / Thesis submitted to the Division of Arts. Bibliography: leaves 290-305.

Bamberg, Universiẗat, Diss., 2004. / Erscheinungsjahr an der Haupttitelstelle: 2003.

Thesis (B.A.)--Haverford College, Dept. of Philosophy, 2005. / Includes bibliographical references.

Techn. Universiẗat, Diss., 2004--Berlin.

Texte remanié de: Th. doct.--Sci. soc.--Paris 7, 1996. / Bibliogr. p. 475-480.

Dissertação (mestrado)—Universidade de Brasília, Instituto de Ciências Humanas, Programa de Pós-Graduação em Filosofia, 2013. / Submitted by Albânia Cézar de Melo (albania@bce.unb.br) on 2013-08-27T14:34:56Z No. of bitstreams: 1 2013_ViniciusSilvaSouza.pdf: 513624 bytes, checksum: ff32579682fe0fd95502a259133dde82 (MD5) / Approved for entry into archive by Guimaraes Jacqueline(jacqueline.guimaraes@bce.unb.br) on 2013-08-28T15:16:37Z (GMT) No. of bitstreams: 1 2013_ViniciusSilvaSouza.pdf: 513624 bytes, checksum: ff32579682fe0fd95502a259133dde82 (MD5) / Made available in DSpace on 2013-08-28T15:16:37Z (GMT). No. of bitstreams: 1 2013_ViniciusSilvaSouza.pdf: 513624 bytes, checksum: ff32579682fe0fd95502a259133dde82 (MD5) / Hannah Arendt nomeia a atividade humana de produzir objetos como uma atividade decorrente da fabricação. O fabricante dessa instrumentalidade é referido pela autora como homo faber, o qual é caracterizado pela a fabricação manual de artefatos. De acordo com Arendt, a fabricação dá ao homem sua primeira identificação humana e também serve como distinção das outras atividades humanas. O homo faber, produz o mundo através de seu trabalho. Hoje em dia, a produção desse produtor de artefatos é mais evidente nos utensílios eletrônicos. Os objetos refletem a produção atual do homo faber, que mantém a sua identidade através da produção de objetos no mundo. No entanto, o método de fabricar, de produzir artefatos permanece o mesmo ou não? É ainda possível indicar a presença do homo faber arendtiano nos atuais processos de fabricação? São questões pertinentes para qualquer leitor de Arendt. Contudo, nem aqui e nem no livro A Condição Humana há respostas para tais perguntas. Até porque, respondê-las não é o propósito dessa dissertação. Esta pesquisa pretende levantar mais questões sobre o conjunto das atividades humanas que a autora alemã descreve. A relação entre o consumo e a tecnologia no mundo contemporâneo chama a atenção dos leitores de Arendt. Esse ambiente mundano cria espaços novos de convivência e produtos que precisam ser mudados e aprimorados a cada ano. As máquinas podem até mesmo reduzir distâncias geográficas e permitir a comunicação entre indivíduos em diferentes localidades ao redor do mundo, possibilitando o surgimento das chamadas comunidades virtuais. No entanto, esse ambiente artificial poderia ser um lugar para a interação social entre os indivíduos? E qual seria o lugar desses novos espaços virtuais dentro da teoria de Arendt? ______________________________________________________________________________ ABSTRACT / Hannah Arendt names the category of human production of objects as an activity arising from manufacturing. The maker of instrumentality is referred to by the author as homo faber, which is characterized by the manual production of primary artifacts. According to Arendt, manufacturing gives man his primary identity and distinction from other human activities. The homo faber, produces the world through his work. Nowadays, the production of this worker is most evident in man’s electronics and utensils. These objects reflect the current manufacture of homo faber, who maintains his identity by producing objects in the world. However, has the manufacturing method of producing the same artifacts remained the same or not? Is it possible to indicate the presence of Arendt’s homo faber within current manufacturing processes? These issues are compelling to any reader of Arendt. Neither here nor in the book The Human Condition are there answers to these questions. Furthermore, answering these questions is not the purpose of my dissertation. My research intends to raise further questions about the range of human activities that the German author describes. The relationship between the technology and consumption in contemporary world say something to the Arendt’s readers. It develops products that need to be changed and improved every year, but they also create new living spaces. The machines can even reduce geographical distances and allow communication between individuals in different locations around the globe, enabling the emergence of so-called virtual communities. However, can this artificial environment be a place for social interaction between individuals? And what would be its space within Arendt's theory?

Submitted by Isaac Francisco de Souza Dias (isaac.souzadias@ufpe.br) on 2016-02-23T17:33:29Z No. of bitstreams: 2 license_rdf: 1232 bytes, checksum: 66e71c371cc565284e70f40736c94386 (MD5) TeseANA CAROLINA AMARAL DE PONTES.pdf: 1363642 bytes, checksum: 50d724bef9f9d666e5708f437141713c (MD5) / Made available in DSpace on 2016-02-23T17:33:29Z (GMT). No. of bitstreams: 2 license_rdf: 1232 bytes, checksum: 66e71c371cc565284e70f40736c94386 (MD5) TeseANA CAROLINA AMARAL DE PONTES.pdf: 1363642 bytes, checksum: 50d724bef9f9d666e5708f437141713c (MD5) Previous issue date: 2011-10-24 / Passando pelas concepções históricas e conceituais sobre cidadania, e de experiências na educação brasileira, observa-se que o tema “educar para cidadania” vai além de educar para democracia. Esta tese a compreensão de conteúdo, as relações com a comunidade e o fomento de espaços de discussão democrática na escola como elementos indispensáveis para a educação para cidadania. Considerando que o discurso educacional privilegia esta última, as pesquisas nesta tese tornaram possível perceber a distância entre teoria e prática no discurso de docentes, secretarias de educação e comunidade. Os objetivos desta tese estão compreendidos em refletir sobre a polissemia do conceito de cidadania, além do que tem sido identificado como seu conteúdo e sua prática na esfera escolar na realidade pernambucana buscando uma concepção para além da educação para democracia ou apenas uma disciplina. Tomando por base o pensamento de Hannah Arendt, busca por fim propor uma compreensão da educação para cidadania que envolva a escola como um todo, incluindo discussões sobre espaços democráticos, transversalidade e relações discentes-docentes e comunidade. / Going through the historical and conceptual ideas about citizenship, education and experience in Brazil, it is observed that the theme of "educating for citizenship" goes beyond educating for democracy. This thesis understanding of content, community relations and the promotion of democratic spaces for discussion in school as indispensable elements of education for citizenship. Whereas the latter focuses on educational discourse, research in this thesis made it possible to realize the gap between theory and practice in the discourse of teachers, education departments and the community. The objectives of this thesis are included in reflecting on the polysemy of the concept of citizenship, beyond what has been identified as its content and its practice in the field school in Pernambuco seeking a reality beyond conception of education for democracy or just a discipline. Based on the thought of Hannah Arendt, seeking finally to propose an understanding of citizenship education for the school as a whole, including discussions of democratic spaces, transversality and student-teacher relationships and community