Zugl.: München, Univ., Diss., 2010

Thesis (Ph.D.)--University of Alberta, 2009. / Title from pdf file main screen (viewed on August 26, 2009). A thesis submitted to the Faculty of Graduate Studies and Research in partial fulfillment of the requirements for the degree of Doctor of Philosophy, Dept. of Political Science, University of Alberta. "Fall 2009."

Thesis (Th. M.)--Dallas Theological Seminary, 2000. / Includes bibliographical references (leaves [60]-65).

Zugl.: Freiburg (Breisgau), Universiẗat, Diss., 2008.

Thesis (Th. M.)--Talbot School of Theology, Biola University, 2009. / Includes bibliographical references (leaves [87]-91).

Texte remanié de: Ph. D.--Nashville (Tenn.)--Vanderbilt university, 1992. / Bibliogr. p. [265]-296. Index.

Thesis (M.A.)--Boston University / PLEASE NOTE: Boston University Libraries did not receive an Authorization To Manage form for this thesis or dissertation. It is therefore not openly accessible, though it may be available by request. If you are the author or principal advisor of this work and would like to request open access for it, please contact us at open-help@bu.edu. Thank you. / Hannah Arendt's meditations on the changing landscape of political life and private life in the 20th century still speak to us today. Her work anticipates the extent to which feelings of alienation stemming from post-World War II economic expansion and the subsequent suburban exodus resulted in a retreat from political and public life in America. Modern man took up shelter in his home, ideologically turning away from public and political life, and mass society's alienation of man only seemed to reinforce his conviction. Urban planners substituted neutral spaces for public social spaces in their designs, making these areas inhospitable to public gatherings. Thus, as man retreated into the shelter of the household and into familial intimacy, the outside world dissociated from the public until the public forum had all but disappeared. Reclaiming some sense of what was lost in the dissolution of the public realm is the antidote to the alienation we face as modern social beings. Mass society gathers us up into a huddled mass and yet fails to relate us to one another, and our own attempt to reach out to others and connect in a meaningful way through online social networks has set us adrift in a sea of passing acquaintances. Electronic social networking, still in its infancy, has the potential to help us connect with one another across great distances, and so the challenge is redesigning it to make it more conducive to the development of closer, more personal relationships. New designs for urban development must be implemented such that spaces previously designed to keep communities segregated and prevent people from gathering together are remade to create more open, yet carefully articulated space, as well as specialized areas that exist solely as public social spaces. In redefining our new social medium and reconfiguring our public spaces, we may yet address the problem of alienation and find the means to fulfillment as social beings. / 2031-01-02

Esta dissertação apresenta a concepção de “banalidade do mal”, a partir da perspectiva da filósofa-política Hannah Arendt (1906-1975). O objetivo na presente dissertação é analisar os elementos constitutivos do fenômeno denominado mal banal, fenômeno a partir do qual erigiu toda a problemática política do Ocidente a partir do Totalitarismo. Procurar-se-á, neste trabalho, refletir acerca da falta de responsabilidade dos cidadãos pertencentes a esta sociedade de massa dos regimes totalitários do Século XX. Segundo Arendt, é a pretensão da dominação total do homem, o núcleo do qual se pode pensar o mal nas experiências totalitárias. Ao relatar e analisar o julgamento de Otto Adolf Eichmann, funcionário do Governo Nazista, Arendt se deteve sobre a questão da responsabilidade do réu em questão. Eichmann apenas cumpria ordens, sendo assim ele não era um monstro, ou um sádico e muito menos um pervertido. Ao contrário, ele era um homem normal. Por isso, o mal causado por Eichmann e pelo Governo Totalitário, não pode ser punido ou perdoado, é preciso compreender o que aconteceu, para que este mal não volte a acontecer no futuro. Para Arendt, esta lógica, de pessoas normais cometendo crimes que não podem ser punidos ou perdoados, pode ser mudada. Mas para isso, é preciso que o ser humano pense, reflita e se responsabilize pelos seus atos, além de que também é preciso o restabelecimento da moralidade política com o amor mundi, que é o desejo que o mundo seja preservado para as futuras gerações. / Submitted by Marcelo Teixeira (mvteixeira@ucs.br) on 2014-07-03T11:29:17Z No. of bitstreams: 1 Dissertacao Adriana Maria Felimberti Scardueli.pdf: 927055 bytes, checksum: f8ad94612ff548e4515aa087fde5ef5a (MD5) / Made available in DSpace on 2014-07-03T11:29:17Z (GMT). No. of bitstreams: 1 Dissertacao Adriana Maria Felimberti Scardueli.pdf: 927055 bytes, checksum: f8ad94612ff548e4515aa087fde5ef5a (MD5) / This dissertation introduces the concept of "the banality of evil", from the perspective of political-philosopher Hannah Arendt (1906-1975). Therefore, our goal in this paper is to analyze the elements of the phenomenon called banal evil phenomenon, from which was erected all the political question of the West, starting of Totalitarianism. We seek in our work, to reflect on the citizens’ lack of responsibility belonging to this totalitarian regimes society of the twentieth century. According to Arendt, is the claim of total domination of man, the core of which one can think of the evil in the totalitarian experience. To report and analyze the judgment of Otto Adolf Eichmann, the Nazi government official, Arendt, detain on the issue of the defendant’s liability in question. Eichmann followed orders, he was not a monster or a sadist and a pervert much less. Instead, he was a normal man. The harm caused by Eichmann and the Totalitarian Government, can not be punished or forgiven, It is necessary to understand what happened, that this evil does not happen again in the future. For Arendt, this logic of normal people committing crimes can not be punished or forgiven, can be changed. It takes people to think, reflect and take responsibility for their actions, but also, is necessary the restoration of political morality with love mundi - that is the desirethe world be preserved for future generations.

Esta dissertação apresenta a concepção de “banalidade do mal”, a partir da perspectiva da filósofa-política Hannah Arendt (1906-1975). O objetivo na presente dissertação é analisar os elementos constitutivos do fenômeno denominado mal banal, fenômeno a partir do qual erigiu toda a problemática política do Ocidente a partir do Totalitarismo. Procurar-se-á, neste trabalho, refletir acerca da falta de responsabilidade dos cidadãos pertencentes a esta sociedade de massa dos regimes totalitários do Século XX. Segundo Arendt, é a pretensão da dominação total do homem, o núcleo do qual se pode pensar o mal nas experiências totalitárias. Ao relatar e analisar o julgamento de Otto Adolf Eichmann, funcionário do Governo Nazista, Arendt se deteve sobre a questão da responsabilidade do réu em questão. Eichmann apenas cumpria ordens, sendo assim ele não era um monstro, ou um sádico e muito menos um pervertido. Ao contrário, ele era um homem normal. Por isso, o mal causado por Eichmann e pelo Governo Totalitário, não pode ser punido ou perdoado, é preciso compreender o que aconteceu, para que este mal não volte a acontecer no futuro. Para Arendt, esta lógica, de pessoas normais cometendo crimes que não podem ser punidos ou perdoados, pode ser mudada. Mas para isso, é preciso que o ser humano pense, reflita e se responsabilize pelos seus atos, além de que também é preciso o restabelecimento da moralidade política com o amor mundi, que é o desejo que o mundo seja preservado para as futuras gerações. / This dissertation introduces the concept of "the banality of evil", from the perspective of political-philosopher Hannah Arendt (1906-1975). Therefore, our goal in this paper is to analyze the elements of the phenomenon called banal evil phenomenon, from which was erected all the political question of the West, starting of Totalitarianism. We seek in our work, to reflect on the citizens’ lack of responsibility belonging to this totalitarian regimes society of the twentieth century. According to Arendt, is the claim of total domination of man, the core of which one can think of the evil in the totalitarian experience. To report and analyze the judgment of Otto Adolf Eichmann, the Nazi government official, Arendt, detain on the issue of the defendant’s liability in question. Eichmann followed orders, he was not a monster or a sadist and a pervert much less. Instead, he was a normal man. The harm caused by Eichmann and the Totalitarian Government, can not be punished or forgiven, It is necessary to understand what happened, that this evil does not happen again in the future. For Arendt, this logic of normal people committing crimes can not be punished or forgiven, can be changed. It takes people to think, reflect and take responsibility for their actions, but also, is necessary the restoration of political morality with love mundi - that is the desirethe world be preserved for future generations.

Hannah More (1745-1833), the daughter of an impoverished gentleman-schoolmaster, rose through charm and literary-talent into the brilliant London literary society of the last quarter of the eighteenth century. In middle age she became an Evangelical and joined the "Clapham Saints" in their campaigns for "vital religion" and for reformation of manners and morals. She made her contribution through the establishment of Sunday and day schools for the poor in the Mendip Hills of Somerset, and through the composition of "improving" books for rich and poor. These didactic works were vehicles for her social and religious philosophy, and Hannah More intended that they should be the means for conversion to these ideas. Her traditional and conservative social philosophy saw society as an organic, hierarchical structure, cemented by deference and paternalism. Her religion was part of the broader evangelical revival and stressed deep personal commitment, scripturalism, missionary zeal, and regular religious duties. Her method of persuasion ignored industrialization and assumed that Englishmen of various ranks still accepted the traditional social framework; at the same time it played upon the fears and privations of the moment which grew from the industrial and French revolutions, and from the Napoleonic Wars. / Arts, Faculty of / History, Department of / Graduate