By S. J. James Bernauer (auth.), S. J. James W. Bernauer (eds.)
The identify of our assortment is owed to Hannah Arendt herself. Writing to Karl Jaspers on August 6, 1955, she pointed out how she had basically simply all started to truly love the realm and expressed her wish to testify to that love within the name of what got here to be released because the Human : "Out of gratitude, i need to name my e-book approximately political theories Arnor Mundi. "t looking back, it was once becoming that amor mundi, love of the area, by no means grew to become the identify of just one of Arendt's reports, for it's the subject matter which permeates all of her idea. the aim of this volume's a- ticles is to pay a serious tribute to this topic by means of exploring its that means, the cultural and highbrow resources from which it derives, in addition to its assets for conte- porary notion and motion. we're privileged to incorporate as a part of the gathering formerly unpu- lished lectures through Arendt in addition to a infrequently spotted essay which she wrote in 1964. Taken jointly, they engrave the relevant positive aspects of her imaginative and prescient of amor mundi. Arendt provided "Labor, paintings, motion" on November 10, 1964, at a convention "Christianity and fiscal Man:Moral judgements in an prosperous Society," which 2 was once held on the Divinity college of the collage of Chicago.
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Additional resources for Amor Mundi: Explorations in the Faith and Thought of Hannah Arendt
Hence, they cannot be "heaped up" and "stored away", as would have been necessary if they were to serve Locke's main purpose, to establish the validity of private property on the rights men have to own their own body. But while labor in the sense of producing anything lasting -- something outlasting the activity itself and even the life-span of the producer -- is quite "unproductive" and futile, it is highy productive in another sense. Man's labor power is such that he produces more consumer goods than is necessary for the survival of himself and his family.
Although Arendt echoes the Bible's warnings on the dangers of wealth, she does not take up its vision of justice for the poor. The Biblical theology of creation and covenant demands a strict stewardship of the world's goods, which are the property of all. Within such a vision, the poor are liberated from the obscurity into which their poverty has thrown them, and recognition is given to their right to become participants in the sphere of action. In acknowledging an ontological bond among all humans, religious faith grounds a collective responsibility which can never be satisfied by mere political respect, but necessarily includes a task of economic justice.
Their very repetitiveness, which more often than not we feel to be a burden that exhausts us, is what provides that minimum of animal contentment for which the great and meaningful spells of joy that are rare and never last, can never be a substitute, and without which the long er lasting though equally rare spells of real grief and sorrow could hardly be borne. The work of our hands, as distinguished from the labor of our bodies, fabricates the sheer unending variety of things whose sum total constitutes the human artifice, the world we live in.