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In this paper it is argued that the inauthentic everydayness of Dasein in Heidegger's Being and Time is assimilated in Arendt's The Human Condition as the features of the social sphere, as well as the consequences that derive from its conquest of the public and private sphere: the rise of mass society and isolation. Although all the ways of being of inauthentic everydayness are assimilated in Arendt’s book, it is Idle Talk that has the greatest preeminence. If language discovers who we are, according to Arendt, the human being isolated from others, automatically repeating what is said to be correct or incorrect in a mass society, is completely deprived of appearing to others as a free and individual being.

Hannah Arendt's thesis that Totalitarianism constitutes a rupture with the bonds of Western tradition is well known, insofar as its actions have exploded the categories of political thought and the patterns of moral judgment. This rupture implies the difficult task of understanding the nature of the totalitarian phenomenon without the help of traditional categories, so that Arendt argues that this phenomenon constitutes an irreducible novelty. However, the author points out that this cesura should not be understood as the insertion of new ideas in the world of human affairs, but that it has brought to light the ruin of the categories belonging to the tradition of Western political thought. This paper tries to show that, with these theses, Arendt tries to point out that what, since its beginnings, the Western tradition has not been able to think, and that totalitarianism has completely eliminated, is a reflection on action and its specific temporality. In this way, the rupture with the bonds of tradition can mean the opportunity to elaborate a true thought around action that takes into account both its specific temporality, which is founded on the event of natality, and the consequence of this for the narration and construction of History.

Feminist literature on Hannah Arendt's political thought is rich and diverse. From an initial critical approach by second-wave feminism, to feminist and post-feminist proposals from the 1990s onwards that take Arendt's legacy as a conceptual and hermeneutical framework to strengthen their own theorizations. In the following paper we will analyze the different feminist approaches that have dealt with Arendt's work and thought. On the one hand, we will start from the conservative position presented by the author herself and how her personal idiosyncrasy influenced the first feminist critiques that revealed the limits of her thought. On the other hand, we will look at the main readings that interpret Arendt's thought from a proto-feminist point of view, but which, as we will note, go beyond Arendt's own intentions.

The aim of this essay is to reconstruct the context that determines the elaboration of the Arendtian thought in the forties claiming the intrinsic value of this context and tracing the path that derives from it. It will be shown how, through her texts and her experiences, Arendt tells us about her condition as an exile, refugees and stateless person, a condition of vulnerability that she denounces and analyses, without ruling out technical issues and presenting a situation that is still current. From here it will be shown how this path also speaks about our present, about the importance of reacting and taking the initiative when the events  demand it and of thinking about new forms of citizenship.

This text deals with the subject of understanding from the philosophy of Hannah Arendt. The article is divided into four sections. In the first, Arendt´s conception of imagination is shown to share characteristics with the capacity for empathy. In the second, the testimony is presented as a source of imagination and empathy insofar as it favors perspective taking, understood as the representation of a phenomenon from the particular position of the narrator. In the third, it is proposed that the narrated stories and, in particular, the testimony, are a means for understanding past affairs. In the fourth and last section, the importance of the publicity of the testimonies is claimed as a guarantee of a common sense based on the factual truth.

The purpose of this article is to highlight the value acquired by the term shlemihl, coming from Yiddish, a dialect generally characterized as Judeo-German, in Hannah Arendt's work. The word shlemihl designates a clumsy, unproductive being, unadapted to the rules. As a hypothesis, it is suggested that Arendt produces a movement of double repositioning of the word shlemihl: on the one hand, she takes a word from Yiddish, as a particular form of speech, to turn it into a general concept that allows reflections that go beyond Judaism and are projected towards problems of relevance. On the other hand, she is based on a popular and consolidated term, especially in literature, to turn it into fruitful exercises of political thought. This conjecture will be validated through a bibliographical review procedure of Arendt’s writings, books and academic articles. First, the connotations of the word shlemihl will be briefly explored, exemplified by characters in texts by Sholem Aleijem, Adelbert von Chamisso and Heinrich Heine, which will be a fundamental reference for Arendt. Secondly, attention will be paid to the importance of the term in the book Rahel Varnhagen. The life of a Jewish woman, published in 1957. Then, two texts of Arendt that give importance to the shlemihl will be studied, We, refugees of January 1943, and, above all, The hidden tradition, of February 1944. The proposed path will contribute to notice the mutations that take place in the use of the word shlemihl by the German author.

The present article researches some of the elements of the phenomenological analysis of totalitarianism, following Hannah Arendt. Such as the concepts of secret society in plain sight, banality of evil and radical evil; elements that the author developed in her reflections on totalitarian politics. However, the text links those notions, from Arendt´s analysis, with contemporary mechanisms of market imperialism ‒neoliberalism‒, which bring about family resemblances around the need for the construction of a subjectivity that enables value-generation devices, until reaching its culmination, through the configuration of a subjectivity oriented to the production of death ‒which is understood in terms of gore capitalism, according to Zayak Valencia´s definition. A category of capital understood not as an anomaly in the generation of wealth within the logic of capitalist value creation, but as representing its ultimate horizon. Death, the production of the corpse, through necro enterprises that articulate and set up a system of value creation, especially in borderline areas and precarious zones of developing nations, is understood as the last stage of the dynamics of capital. Thus, the internal logic of global neoliberalism becomes totalitarian forms which maintain violence –driven by criminal and power groups– as the ultimate foundation of capital and its authentic silhouette.

The objective of the article is to reconstruct the concept of body in The Human Condition, articulating it specifically with the notion of action. As a fundamental premise, it is assumed that Arendt distances herself from the extensive body, that is, she does not believe in the existence of a unity –material and unquestionable– common to the entire human species. In other words, the body is not defined by vital needs, nor by instincts, which Arendt considers inappropriate to explain human behavior. Explanations from zoology or biology are insufficient to understand political upheavals, wars or revolutions. The human body is conditioned by the historical and political moment and that is precisely what makes it human: its unpredictable capacity for action. It is possibly for this reason that, in The Human Condition, Arendt does not speak of the body in isolation as if it were an unalterable object, but always associate it with the activities of the vita activa, evidencing a marked differentiation between the biological body of the work and the body of action, which is plural, and therefore particular.

The following text presents an analysis of the traditional epistemological problem on appearance and reality from the thought of Hannah Arendt. For this we have located ourselves in the critique of traditional philosophy that Arendt carries out in several of her works, but mainly in her texts The Origins of Totalitarianism and The Human Condition.