Uma análise da concepção de vida política na perspectiva de Hannah Arendt

• Autor(a) principal: Ferreira, Edilberto Nicanor
• Data de Publicação: 2015
• Tipo de documento: Dissertação
• Idioma: por
• Título da fonte: Repositório Institucional da UFU
• Texto Completo: https://repositorio.ufu.br/handle/123456789/17834; https://doi.org/10.14393/ufu.di.2015.520
• topic: Filosofia; Arendt, Hannah, 1906-1975; Liberdade; Ciência política - Filosofia; Vida política; Homem; Condição humana; Liberdade; Political life; Man; Human condition; Freedom; CNPQ::CIENCIAS HUMANAS::FILOSOFIA

This study aims to analyze the concept of political life from the perspective of Hannah Arendt. We may notice through a theoretical approach that Arendt dives into the universe of the history of political philosophy not to make it but to use it as a fundamental prerequisite for her investigation. Therefore, we intended to analyze the tendencies of political life from the important Greek contributions considered fundamental for the understanding of modern political life incorporated as fundamental in the resumption of the politeia ideal. This study proposes an approach about the man's political nature understanding that man is essentially a political animal. It was noticed that the statement of human condition intended by Arendt justifies the analysis of political life considering that man's place is in the polis, where the dimension of action happens, being it an essentially political assumption. Hannah Arendt’s developments of political philosophy is here presented in order to try to answer the hypotheses of this study that refer to human condition, to the foundation of the social sphere by modern men as a fusion of the private and the public spheres, justified by the very phenomena that arose from social events. It was be perceived that the results from the social sphere reach the limits of a political life in the constitution of a capitalist society, as founder of the mass society, new ideologies, domination, the structuring of modern political life seen by Arendt to the detriment of the human condition itself, generating a great contradiction, since the reason for politics is true freedom, distanced from the masks of the artificial world. And the appropriation made by Arendt's conceptions of Ancient Philosophy Politics as a tool for elaborating their theses is repeated in Arendt's reading of Marx, in which Arendt takes the Marxian analysis not considering the anthropological conception of work, but considering a purely economic conception of work which according to her, would decrease the potencialization of the human condition. The issue about the social in the political life became the highlight of this debate, once Arendt considers that when building the social sphere, man reduces the sphere of freedom. It could be observed that Arendt detects that the social issue is the expansion of loneliness and alienation of abundant societies. With that, she wants to argue that it is not worth sacrificing the greatness of man, the human capacity to overcome the natural dimension and articulate convenience in words and pacts in view of the unraveling of the social issue. It could be noticed that the field of human action, constituent of political life, still has fundamental relevance in Arendt, with a view to maintaining the Aristotelian notion of zoon politikon. Finally, it was observed that Arendt’s proposed conclusion on the boundaries of political life argues on themes which according to her, conceal aspects of the human condition. Among these aspects there is freedom, an essential institution for political life. Therefore, the demarcation brought by the social sphere limited the dimension of action, typical of the active life. Thus, Arendt proposes the irreducibility of the human condition to the mere exercise of a social function, since this reduction would justify the 'political disorder’ in civilization.