38
University of Minnesota Press, 1985), he writes: “For twenty-five centuries, Western knowledge
has tried to look upon the world. It has failed to understand that the world is not for the
beholding. It is for hearing. It is not legible, but audible” (p. 3).
22. For an extensive discussion of speaking as performative rather than informative, see
Shoshana Felman, The Scandal of the Speaking Body, trans. Catherine Porter (Stanford, CA:
Stanford University Press, 2003).
23. See Johann Wolfgang von Goethe, Wisdom and Experience, trans. And ed. Hermann
J. Weigand (New York: Pantheon Books, 1949), pp. 206-207.
24. The Human Condition, 2
nd
ed. (Chicago: University of Chicago Press, 1998), p. 22.
25. Crises of the Republic (New York: Harcourt Brace Jovanovich, 1972), p. 179.
26. The Human Condition, p. 8.
27. See Martin Heidegger, Being and Time, trans. John Macquarrie and Edward
Robinson (New York: Harper, 1962).
28. See Politics and Vision, expanded ed. (Princeton, NJ: Princeton University Press,
2004), Ch. 9, “Liberalism and the Decline of Political Philosophy,” pp. 257-314.
29. The Human Condition, pp. 175-176.
30.
Ibid., p. 176.
31. In The Hidden Philosophy of Hannah Arendt (New York: RoutledgeCurzon, 2002),
Margaret Betz Hull pays special attention to the issue of “the primacy of plurality and
interaction” in Arendt’s thought. Sharon Marcus even proposes that “I move toward replacing
the classic Kantian version of a universalism based on reason, not with cosmopolitanism but with
a universalism derived from the work of Hannah Arendt, who defines the universal as plurality,
the difference from one another that all human beings have in common, and as natality, the
Convention