![]() ![]() ![]() Her idea of new beginning has been mainly attributed toher readings either on Augustine or on the Roman foundation. The figurative and corporeal insistence of her writing, enacted in an embrace of the materiality of language, not only indicates liberation from the strictures of the empirical (as one expects from a philosophical concept) but also demonstrates ways in which the unexpected can arise both in this sphere of freedom and as a fundamental shift of this sphere.Īmong most of Arendt scholars, it is well-known Arendt´s suspicious relation towards Jewish account on history. I follow the lead of scholars who highlight Arendt's relation to Heidegger and Augustine, but my method of close reading-I offer the first examination of each appearance of the term “natality” in The Human Condition-leads me to show how Arendt's engagement with philosophical anthropologist Arnold Gehlen opens the space for alternative conceptions of freedom. I argue that this new conception of freedom in The Human Condition draws its strength from a philosophical and rhetorical transformation of the question of the definition of man in theology and the natural sciences. ![]() Hannah Arendt introduces “natality” as a conceptual moment when one is born into the political as the sphere where acting together can create the truly unexpected. ![]()
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