Publication: La empresa troyana y la pregunta por el quién en el pensamiento de Hannah Arendt
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2016
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CSIC. Instituto de Filosofía
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Abstract
Este artículo pretende dar respuesta a toda esa crítica que sostiene que Hannah Arendt es una pensadora política con nostalgia de la pólis. Desde esta perspectiva, no resulta muy difícil concluir, no sólo que el pensamiento de Arendt es irrelevante en relación con los problemas contemporáneos; sino que estamos ante una auténtica reaccionaria cuando se trata de analizar las grandes cuestiones de las democracias representativas. Aquí se entiende que esta lectura es errónea y parcial y también que la obra sobre la que dicha interpretación se articula, La condición humana, debe ser estudiada de un modo mucho más sutil; que pasaría por un diálogo múltiple y complejo con la tradición filosófico-política. A tal fin, se hace una breve exposición, no tanto de su dependencia con Heidegger, cuanto de su “conversación radical” con él. Esta conversación (si bien sólo se estudia parcialmente) arroja mucha luz sobre el proyecto filosófico de Hannah Arendt en su conjunto. En segundo lugar, en este trabajo se postula que Homero ofrece una perspectiva inmejorable a la hora de analizar lo que Miguel Abensour ha denominado “una concepción política del heroísmo.” De manera más específica, la tesis que aquí se defiende es que la Ilíada, y particularmente el catálogo de las naves del Canto II, podrían ser interpretados como el origen del concepto arendtiano de pluralidad.
This article attempts to answer all those scholars who maintain that Hannah Arendt is a political thinker of Hellenic nostalgia. From such a perspective, it is easy to conclude not only that Arendt´s thought is irrelevant to contemporary concerns but that she is an elitist reactionary when it comes to assessing the prospects of representative democracies. It is to be considered here that this reading is wrong and one-sided, and that the major work upon which it is based, The Human Condition, needs to be studied in a nuanced way, as engaging in multiple complex dialogue with philosophic-political tradition. To this end, this paper begins by briefly explicating not at all her dependency upon Heidegger, but rather a “radical conversation” with him. This conversation, even when only partially explored, casts considerable light on Arendt´s entire philosophical project. Secondly, this paper supports the view that Homer offers an ideal vantage point from which to tackle what Miguel Abensour has called “a political conception of heroism.” More specifically, the thesis which is to be defended here is that Iliad, and particularly the catalogue of ships in Book 2, could be understood as the origin of the Arendtian account of plurality.
This article attempts to answer all those scholars who maintain that Hannah Arendt is a political thinker of Hellenic nostalgia. From such a perspective, it is easy to conclude not only that Arendt´s thought is irrelevant to contemporary concerns but that she is an elitist reactionary when it comes to assessing the prospects of representative democracies. It is to be considered here that this reading is wrong and one-sided, and that the major work upon which it is based, The Human Condition, needs to be studied in a nuanced way, as engaging in multiple complex dialogue with philosophic-political tradition. To this end, this paper begins by briefly explicating not at all her dependency upon Heidegger, but rather a “radical conversation” with him. This conversation, even when only partially explored, casts considerable light on Arendt´s entire philosophical project. Secondly, this paper supports the view that Homer offers an ideal vantage point from which to tackle what Miguel Abensour has called “a political conception of heroism.” More specifically, the thesis which is to be defended here is that Iliad, and particularly the catalogue of ships in Book 2, could be understood as the origin of the Arendtian account of plurality.