Leadership is something that everyone should have. Good leadership will bring oneself or others towards the best goals. Not infrequently those who are called leaders actually make their people ...miserable. Make position as an opportunity to fulfill their heart's desire. Ahab is an example of a leader who does not protect his people, but allows the law to be manipulated for his pleasure. Methods or prevention are needed so that Ahab's form of leadership does not recur. This paper aims to explore Ahab's Leadership in Hannah Arendt's Perspective on the Banality of Evil by using qualitative methods and a library study approach. Through this paper, it can be concluded that Ahab is the perpetrator of the banality of evil because of ideology, shallow thinking and blind obedience. In Hannah Arendt's thought, everyone must think and critically evaluate all things that are inside and outside of human beings.
This study is framed in the debate concerning the measurement of academic performance, and particularly the strand of studies that explores the risks associated with the metrification of research. ...The objective, guided by the conceptual framework of the banality of evil (Arendt, 1964), is to delve into how research evaluation can shape banal and unoriginal evaluative practices. These practices, in turn, can trigger a fatally efficient machine within the academic system and institutions, and among researchers.
The paper focuses on examining the recently concluded Research Quality Assessment 2015–2019 (VQR3) exercise in Italy, using an autoethnographic approach. The results highlight the risks stemming from the growing dependence of research quality assessment on automatisms, which can cause its commodification at the cost of intellectual innovation and, eventually, force actors to conform to the rules of the game.
This work contributes to the ongoing academic debate by offering an innovative and multilevel (i.e. macro, meso and micro) theoretical perspective. Not only does this perspective conceptualise and present the dynamics, processes, instruments and actors at play in the phenomena under scrutiny but also provides a deeper understanding of the dynamics that promote the widespread application of research evaluation systems, despite their well-known weaknesses and potentially undesirable practical and ethical effects.
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GEOZS, IJS, IMTLJ, KILJ, KISLJ, NLZOH, NUK, OILJ, PNG, SAZU, SBCE, SBJE, UILJ, UL, UM, UPCLJ, UPUK, ZAGLJ, ZRSKP
It is suggested in this paper that in the Shoah one is confronted with the abolition of the Law of the Dead Father and the re-establishing of the tyranny of the narcissistic father. In the ...extermination of the Jews of Europe in the Shoah, the aim was the destruction of the rules of genealogy and filiation to both mother and father that establish the social and give rise to personhood and are at the core of the oedipal structure. The rule of absolute power - the destruction of any sense of maternal care and paternal rules - leads ultimately to the creation of the abject.
Freud distinguished between two different types of obstacles to psychoanalytic treatment that are expressions of the death drive. The first is bound and is related to the superego; it is connected to the negative therapeutic reaction, masochism, and the unconscious sense of guilt. The other manifestation of the death drive is unbound and diffuse. If the first is understandable, the second, he suggests, escapes any understanding. The paper makes use of this distinction to examine Hannah Arendt's notion of the banality of evil.
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Pensar a Segunda Grande Guerra Mundial implica pensar em dois tipos de guerra. A primeira implica sobretudo a soberania do espaço exterior. No plano da “outra” guerra as necessidades eram outras e ...bem dentro dos limites do espaço conquistado ou mesmo do espaço alemão que tal guerra se tornaria eficaz. Estas guerras tinham dois objetivos distintos: por um lado, o imperialismo alemão queria o espaço; por outro, o antissemitismo, que pretendia (além da confiscação de bens – e por isso fortuna) a eliminação física de populações específicas (não só os judeus, como ciganos, homossexuais, doentes mentais, idosos terminais, etc.).
O campo de concentração Auschwitz adquiriu uma capacidade simbólica, sendo considerado como o maior exemplo do mal moral, como Lisboa (o terramoto de Lisboa) tinha sido do mal natural. Ao contrário do que muitas vezes queremos admitir Hitler, e todos aqueles que participaram na Shoah eram homens comuns. Tinham as mesmas qualidades e defeitos que nós. E mais do que a inumanidade, o que está ali expresso é uma faceta da humanidade que muitas vezes gostamos de não ver.
Existem imensos exemplos de homens comuns: como Franz Stangl, que participa em tantos assassínios de judeus e as formas de justificação que ele levanta para si mesmo e para os que o rodeiam são também elas banais; ou do autêntico quebra-cabeças do julgamento de Eichmman; ou ainda de Hoess, o construtor de Auschwitz. Eles próprios se tinham nessa pouca conta.
Il saggio che segue si ripropone di analizzare i diversi modi in cui Sciascia si confronta con il problema del male e della sua eventuale “banalità”, entrando in un rapporto molto stretto con la ...Storia della colonna infame di Manzoni, ma senza disdegnare le più moderne modulazioni dell’argomento proposte da Hannah Arendt. Passando in rassegna un ampio ventaglio di opere sciasciane, sia narrative che saggistiche, a partire dagli interventi dei primi anni Sessanta sui fatti storici di Bronte fino alla Scomparsa di Majorana (1975), si approfondisce così non solo il tema della “necessità” del male, e quello speculare e opposto della responsabilità individuale di esso, ma anche e soprattutto la connessione fra questi temi e la questione del rifiuto del «mito della scienza», con particolare riferimento al libro su Majorana e a Todo modo (1974). Anche qui in dialogo con la Arendt, anche se stavolta quella del saggio Vita activa. Ne scaturisce un ritratto del modo, sicuramente complesso e stimolante, in cui Sciascia affronta questi temi decisivi.
The following essay proposes to analyze the different ways in which Sciascia deals with the problem of evil and its possible “banality”, entering into a very close relationship with Manzoni’s Storia della colonna infame, but without disdaining the most modern modulations of the topic proposed by Hannah Arendt. By reviewing a wide range of Sciascian works, both narrative and non-fiction, starting from the contributions of the early 1960s on the historical facts of Bronte up to the La scomparsa di Majorana (1975), not only the themes of the “necessity” of evil and the opposite one of individual responsibility for it are explored, but also and, above all, connection between these themes and the question of the refusal of the “myth of science”, with particular reference to the book on Majorana and Todo modo (1974). Here too in dialogue with Arendt, although, this time, with Vita activa. The result is a portrait of the extremely varied, complex as well as enormously stimulating way in which Sciascia tackles these decisive themes.
The article analyzes the ethical studies of Hannah Arendt on the origin of totalitarianism. The author considers the conditions for the formation of a “total state” and the role in these processes of ...both society as a whole and an individual. Based on the works of Hannah Arendt, the author analyzes the features of the totalitarian transformations of the individual and society, as well as their interaction with the regime at different stages of the functioning of the “total state”. According to Hannah Arendt, totalitarianism is a system of mass terror, which is a phenomenon of the twentieth century. Totalitarianism is realized in the conditions of the destruction of political space and human interaction. It is the result of the alienation of a person from political life, that is, the “atomization” of society against the background of a deformation of basic ethical standards and established ideas about morality in general. Considering the problem of the emergence of totalitarianism, Arendt turns to the anthropological plane, where she explores the way in which violence enters the public sphere, and politics turns into an instrument for achieving certain goals and serving private interests. Hannah Arendt also analyzes the phenomenon of the “banality of evil,” which lies at the base of the so-called “respectable society”. Such a society easily becomes a weapon of totalitarianism along with “grassroots executors of orders”, as the example of Adolf Eichmann demonstrates. Hannah Arendt believes that the actions of such “executors of orders” should always be assessed as the actions of a person, and not just a “social tool”, from which responsibility for crimes is thus removed. Hannah Arendt identifies various areas of ethical (namely, areas of individual and public morality), where there is a division into personal and political responsibility, and also studies the problems of preventing a possible repetition of totalitarianism. The “means” for such prevention, according to Hannah Arendt, are on an ethical plane. This is, firstly, the possibility of independent judgment and critical thinking, which create personal principles. And secondly, the presence of a public sphere, which provides the possibility of free action in a common social space. This is what actualizes moral issues and ensures the formation of moral principles.
The starting point of this article lies in the idea, defended by Hannah Arendt, according to which only goodness can be radical, while evil is merely banal. The idea of a banality of evil is present ...in Arendt’s work
, although it is explicitly not presented as a general theory on evil as such – it is more particularly in her correspondence with Gershom Scholem that one can find this specific distinction between evil and goodness mentioned. How is this distinction to be understood? This article proposes the idea that such a distinction has to be construed on an ontological level: evil is ontologically deficient, since it does not take hold in a specific capacity of human beings, which would be what Hannah Arendt calls the demonic evil, but in the absence of thinking, i.e. in the absence of a specific human faculty. Conversely, only goodness expresses a creative human faculty, which is precisely thinking, and which, following Hannah Arendt, can be fully realized only through a political, collective dimension.
This essay reframes Hannah Arendt’s evaluation of the “banality of evil” in light of Eichmann’s mimetic psychology, which Arendt intuited but did not fully articulate. Rather than considering the ...banality of evil as symptomatic of Eichmann’s “inability to think,” the essay foregrounds the affective, contagious, and, in this sense, mimetic tendencies at play in Eichmann’s personality (from Latin, persona, theatrical mask). This move is instrumental to articulate a middle path between Arendt’s theoretical diagnostic of Eichmann as “terrifyingly normal” and Bettina Stangneth’s recent historical account of Eichmann as a “fanatical National Socialist.” My wager is that the ancient problematic of mimēsis (from Greek, mimos, mime) casts a new and original light on the psychic foundations of a type of evil that is as relevant to understand the psychology of fascism in the past century as its rising shadow in the present century.
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With Der Herr Karl (1961), Carl Merz and Helmut Qualtinger created a folk play of a ‘critical, myth-destroying form’ (Bobinac 1992) which is unique in Austrian theatre history. The scandal which this ...one-hour monodrama caused when it was first broadcast on Austrian television was also due to the unmasking character drawing: In the behaviour of the titular fellow traveller and opportunist ‘Herr Karl’, the audience recognised itself – the post-war mentality of repressing, forgetting and relativising found itself shaken to its foundations. The article aims to examine to what extent Hannah Arendt’s reflections on the ‘Banality of Evil’ are actually applicable to Merz and Qualtinger’s play and which aspects of Austrian mentality history become visible in it. In particular, the Austrian remembrance culture and its way of dealing with the traumatic happenings could become evident – especially in a nation that tried to posit itself as the first ‘victim’ of Hitler’s Germany even before the end of the war
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