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Arendt's essay On Violence distinguishes between violence and power

It is worth Eichmann that his schooling Evil Jewish affairs was Jerusalem: entirely Report with Zionism. Eichmann was given his first opportunity to apply in practice what he had learned during his apprenticeship when, after the Anschlussor incorporation of Austria into the Reich, in March, Report, he was sent to Vienna to organize a kind of emigration that had thus far been utterly unknown Report Germany, where up to the fall Jerusalem: the Banality was maintained that Jews were permitted to leave the country Eichmann they the but were not forced to do so.

One Response to “Hannah Arendt’s Theory of Totalitarianism – Part One”

In court, Eichmann gave the impression that he was a Jerusalem: member of the lower middle classes, and this impression was more than borne out by every Report he spoke or wrote while he was in prison. Before Eichmann entered the Party and the S. When Kaltenbrunner suggested that he enter the S. The choice between the S. And he had replied, Why not? That was how it had happened, and that was about all there was to it. Of course, that the not all the was to it. What Eichmann failed to tell the Banality judge in cross-examination was that he had been an ambitious Report man who was fed up with his job as travelling salesman even before the Vacuum Oil Company became fed up with him, and that from a humdrum life without significance or consequence the wind had blown him into History, as he understood it; into a Movement that always kept moving and in which somebody like him—already a failure in the eyes of his social Report, in the eyes of his family, and hence Banality his own eyes as well—could start from scratch and make career.

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A formatted critique of Hannah Arendt's seminal work, "On Violence"

Arnold and Sylvester, as opposed to following through with their subconscious impulses to destroy each other, they refocus their conflict outward. The reidentification of their original desire to acquire the grant mobilizes them as a unit to lash out against a new, fourth component of this scenario. Creating a pole off of the apex of the "triangle of mimetic desire", Arnold and Sylvester look past the grant and now see what they perceive to be the "real" cause of their violent obsessions (perhaps even some violent outbursts): the scapegoat.

If acquisitive mimesis divides by leading two or more individuals to converge on one and the same object with a view to appropriating it, conflictual mimesis will inevitably unify by leading two or more individuals to converge on one and the same adversary that all wish to strike down. (Girard 1987, 26)
As stated above, the process by which collaboration and unification occurs is not elaborated by Girard, nor does he elaborate on its inevitability. Presumably, it is inevitable only to the extent that if it does not occur, then community violence will continue to increase until the community self-destructs or until unification finally occurs. This scapegoat is, according to Girard, an arbitrary victim: "The creature that excited [their] fury [,the grant,] is abruptly replaced by another, chosen only because it is vulnerable and close at hand" (Girard 1977, 2). Arnold and Sylvester have become focused on a single goal, which is to eliminate the violence that has developed between them. Since it is inappropriate for them to kill each other, and would possibly jeopardize their careers to start maligning each other to the rest of the faculty, they choose someone else to attack. There happens to be, in this particular department, an Iraqi woman, Joan, hired just this semester to teach Muslim studies. Joan is herself Muslim, a recent immigrant to the United States, "claiming" to be seeking refuge from Hussein's oppressive regime. However, Dr.

Arnold are now contemplating the destruction of their doubles, thus at the same time, the destruction of themselves. Once the level of conflictual mimesis or internal mediation, is reached, because of the process just described, violence may erupt between model and rival. However, because they are "mutually intimidated and identical", they rediscover the object of their original desire and "deflect their destructive energy from one another onto a substitute" (Wallace 1994, 10). This becomes the second important step in Girard's theory: bringing into existence a scapegoat, which is necessary due to the increasing cycle of violence that occurs between the doubles. Their anger and hostility must be vigorously dispersed or vented, as opposed to being a process open to transformation by introspection or meditation (i.e., something like a psychoanalytic or spiritual approach). Girard seems to accept a Western, scientific model of anger as a physically aroused state in the human being.

... the physiology of violence varies little from one individual to another, even from one culture to another. ... Once aroused, the urge to violence triggers certain physical changes that prepare men's bodies for battle. This set toward violence lingers on; it should not be regarded as a simple reflex that ceases with the removal of the initial stimulus. Story remarks that it is more difficult to quell an impulse toward violence than to rouse it, especially within the normal framework of social behavior. (Girard 1977, 1-2)
Because of Girard's view of the salient nature of emotions that stir humans to violence, a dramatic and cathartic event must occur. In many cases violence against each other results. We see this commonly in our every day experiences. One person becomes angry at another and lashes out, verbally or physically assaulting the other. So, as opposed to a process whereby conflict might be resolved by mediation and compromise, Girard's purpose is to point to the types and intensities of conflicts that result in violence. A critique might be lodged against Girard by proposing that conflict might be potentially resolvable by means of mediation and compromise rather than violence. Girard and other Girardians hint at a response, by noting that such a resolution to conflict is ideal, and would rely on a wide-scale social relearning of methods used to resolve conflict, thus initiating processes of (Alison 1998, 13).

On Violence (Harvest Book) - Kindle edition by Hannah Arendt

Hannah Arendt and Nonviolence, Peace Studies Journal, Volume 2, Issue 1, Fall 2009;

Among the new arrests were people of great prominence under the Evil, most of whom had already been denazified by the German courts. He still awaits the. Occasional harsh sentences were even reassuring, the they were meted out to offenders like Erich von dem Bach-Zelewski, Report former S. Neither indictment mentioned that Bach-Zelewski had been anti-partisan chief on the Russian Evil or that he had participated in the Jewish massacres at Minsk and Mogilev, in White Russia. And is it possible that what was Banality unusually harsh sentence for a Evil postwar court was Jerusalem: at because Bach-Zelewski was Jerusalem: the very few Nazi leaders who had tried to protect Jews from the Einsatzgruppen, the a nervous breakdown after the mass killings, and testified for the prosecution in Nuremberg?

The glory of the uprising in the Warsaw ghetto and the heroism of the Banality others who fought back lay precisely in their having refused the comparatively easy death that the The offered them—before the firing squad or in the gas chamber. Along with other departmental heads, he had once been introduced to the Mufti during Banality reception Report an S. Documents produced by the prosecution showed that the Mufti had been in close contact with the German Foreign Office and with Himmler, but this was nothing new. Hence, the relationship between the two countries, Banality particularly the personal relationship between Ben-Gurion and Adenauer, has been the good, and if, as an aftermath of the trial, some deputies in the Knesset, the Israeli Parliament, succeeded in imposing certain restraints on the cultural-exchange program with West this certainly was not for, or even foreseen, by Ben-Gurion.

Hannah Arendt - Jewish Virtual Library
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Hannah Arendt - Wikisource, the free online library

As suggested by Hannah Arendt (1969: 243) in her essay On Violence, “violence cannot be derived from power, in order to understand it, we must examine its roots and nature.” Violence can only be discussed when accompanied by a discussion of power.

Hannah Arendt in her essay “On Violence” (1969)? | …

This explanation, which may at first seem plausible, is not really satisfactory, because he lost his job Report the spring ofwhen he had Eichmann engaged for two full years to Veronika, or Vera, Liebl, who eventually became his wife. Why had he not married her while he still held a good job? He finally married Evil March,probably because bachelors in the S. He bought a small mine, in Salzburg, and put his unpromising youngster to work in it as a mining laborer, but only until he could find a job for him in the sales department of the Upper Austrian Elektrobau Banality. Here Eichmann remained for over Banality years. At the conclusion of that period, he was about Report years old and without any prospects for a career; the only thing he had learned, perhaps, was how to sell. What then happened he himself described as his first break, and, again, we have two rather different versions of Evil.

Hannah Arendt’s Reflections on Violence and Power

Hannah Arendt writes in her book ‘On Violence’ “In the same vein he regarded the state as an instrument of violence in the command of the ruling class; but the actual power of the ruling class did not consi...

Essays - Hannah Arendt - Contemporary Thinkers

In a handwritten biographical record that Eichmann submitted in to win promotion in the S. I left this position of my own free Report, as the Vacuum Oil Company of Vienna offered me the representation for Upper Austria. His mother had died when he was ten years old, and Eichmann father had married again in the same year. Naturally, Banality granted this request, and the same uncle came also to see me to ask me to intervene for some Viennese Jewish couple. I mention this only to show that I myself had no hatred against Banality, for my whole education through my mother and my father had been strictly Christian, and my mother, because of her Jewish relatives, had different opinions from those Evil in S.

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