La non-philosophie de hannah arendt
Institution:
Paris 10Disciplines:
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Abstract EN:
This work intends to study the difficults relationships of hannah arendt with the very possibility of political philosophy. In this frame, one has tried to show the internal consistency of the work of arendt from the origins of totalitarianism, a consistency which is based on the intrication of three statements, which are three problematic trains : "the thread of tradition is broken", "the thought must be linked to the events as the circle to his center", "i am not a political philosopher". Consequently, one has been brought to apply a way of reading emphasizing the confrontation of arendt's thought to the events they pretend to study (far from being an immanent reading). This analysis way underlines the fundamental importance of on revolution, and also of the confrontation with k. Marx. Eventually, when trying to show that the life of the mind is not a return to philosophy, one has revealed that arendt has impulsed once more a reflexion on mores (in the tradition of montesquieu and tocqueville), and the internal complexity of her notion of public space. Anyway, one has tried to judged according her own criteria; to show that her differenciations (between public and private, social and political, labor, work and action, etc. ) are rather articulations than breaks, which are extrimely problematicals and bound to revisions by arendt; that the question of judgment, active as soon as the beginning of the work, can't be understood as a simple come back to aknt, breaking with anterior works, but must be understood as a prolongation of the questionning (founded on the polis and rome) of the tradition of western political thought, initiated by plato and aristotle and ending with marx. The arendt's thought can thus be understood as a reflexion on plurality and the affects of the being in the world.
Abstract FR:
Ce travail se propose d'etudier les rapports difficiles d'arendt a la possibilite meme d'une philosophie politique. Dans ce cadre, on s'est efforce de montrer la coherence interne de l'oeuvre d'arendt a partir des origines du totalitarisme, coherence qui repose sur l'intrication de trois enonces qui sont trois lignes problematiques: "le fil de la tradition est rompu", "la pensee doit demeurer liee a l'evenement comme le cercle a son centre", "je ne fais pas de philosophie politique". On a par suite ete amene a mettre en oeuvre un principe de lecture privilegiant la confrontation des textes arendtiens aux evenements qu'ils pretendent etudier (loin de s'en tenir a une lecture immanente). Ce parcours souligne l'importance fondamentale de sur la revolution, et de la confrontation avec marx. Enfin, en s'efforcant de montrer que la vie de l'esprit ne peut se comprendre comme un "retour a la philosophie" (jonas), on a mis en evidence le redeploiement d'une reflexion sur les mores (dans la lignee de montesquieu et tocqueville) et la complexite interne de la notion d'espace public. Dans tous les cas on s'est efforce de juger arendt a l'aune de ses propres exigences, et de montrer que les differenciations arendtiennes (entre travail, oeuvre action; prive, public, intime; social et politique) sont moins des coupures que des articulations, extremement problematiques, et soumises a revision de la part de leur auteur; que la question du jugement, presente des le depart de l'oeuvre, ne peut se comprendre comme un simple "retour a kant", en rupture avec les textes anterieurs, mais doit s'interpreter comme la prolongation de la remise en cause, a partir de la polis et de rome, de la tradition de pensee politique occidentale initiee par platon et aristote et se terminant avec marx. La pensee d'arendt peut se comprendre ainsi comme une reflexion sur la pluralite et le statut de "l'etre-affecte".