What is the significance of Arendt considering the title Amor Mundi for what we now are familiar with as The Human Condition? Read alongside Native American philosophers, it is clear that The Human Condition does not explain what it is like to love the world. Instead, it is a powerful genealogy of world alienation and earth alienation in the Western tradition. In other words, The Human Condition shows how Western thought lost and/or undermines amor mundi. By comparing and contrasting Arendt (...) with Vine Deloria Jr. and Daniel Wildcat, we can better understand what Arendt means by the distinction between ‘world’ and ‘earth’ and see the limitations of her concept of world. My claim is that reading these thinkers together enriches our understanding of world alienation, earth alienation, and amor mundi. (shrink)

As the modern university is increasingly run like a business, students and faculty are losing the time and space to wonder and think under the hypercompetitive demands to produce. The goals of critical self-knowledge and good citizenship are being undermined by the demands of profit.

This paper presents what I will call Arendt’s genealogy of thinking. My purpose in doing so is to strengthen Arendt’s critique of thoughtlessness which I believe is both a powerful, but underappreciated analytic tool and a consistent, but under-examined thread that occurs throughout Arendt’s oeuvre. To do so I revisit her phenomenology of thinking and the distinction between thinking and cognition she introduces in her last, unfinished work, The Life of the Mind. When read alongside the genealogy of action in (...) The Human Condition to create a parallel genealogy of thinking, we can begin to see that the implications of this distinction between thinking and cognition are radical, challenging, and deeply important. (shrink)

_Environmental Philosophy in Desperate Times_ examines environmental philosophy in the context of climate denial, inaction, and thoughtlessness. It introduces readers to the varied theories and movements of environmental philosophy. But more than that, it seeks to unsettle our received understanding of the world and our role in it, especially through consideration of Indigenous, feminist, and radical voices.

In this book, Justin Pack proposes a genealogy of the traditional suspicion of money and merchants. This genealogy is framed both by how money itself has changed and how different traditions responded to money. Money and merchants became heavily debated concerns in the Axial Age, which coincided with the spread of coinage. A deep suspicion of money and merchants was particularly notable in the Greek, Confucian and Christian traditions, and continued into the Middle Ages. These traditions wrestled with a new (...) dialectic of purity that also appears with the widespread use of money. How were these concerns dealt with politically, socially and philosophically? How did they change over time? How did medieval Europe deal with money and how did this inform modern governmentality? To answer these questions, Pack turns to Hanna Arendt’s work. Arendt argues that one of the outstanding characteristics of our time is thoughtlessness. This thoughtlessness is related to how modern life, especially under neoliberalism, is increasingly structured by abstract systems, abstract calculative rationality, abstract relations, and the profit motive. Money both drives and embodies this machinery. The hyper-complex abstract systems of modernity discourage, to use Arendtian terms, “thinking” (wonder, questioning everything) in favor of “cognition” (problem solving). Too often the result is thoughtless cognition—the ability to make things more productive and efficient paired with the incapacity to question and challenge the implications and morality of these systems. (shrink)

The modern research university is an unsustainable institution. It normalizes academic activity along the lines of a scientist engaged in normal science and seeks to measure the success or failure of academics based largely on the quantity of their contributions to a particular discipline, often measured in terms of papers published and conference presentations. The ensuing race to produce academic studies is creating unprecedented mountains of academic studies, but often in haphazard, unstructured, and unsustainable ways, especially in the humanities and (...) the social sciences, which do not discover nomothetic laws or accumulate knowledge in a fashion similar to science. This not only undermines the quality of work being done and the character of academics doing this work but also results in the thoughtless, endless, largely unstructured mountains of new studies that no one can keep up with. (shrink)

The editors of this new collection are clear with their intention: "The Philosophies of America Reader aims to widen the scope of American philosophy beyond its traditionally traced borders". This actually undersells what they are doing, which is an effort to carve out a new space that could perhaps best be labelled "Philosophies of the Americas" and includes Latin American philosophy, Native American philosophy, African American philosophy, American Transcendentalism, Pragmatism and some Asian American philosophy. There are thus multiple potential audiences (...) for this text: traditional "American philosophy" programs, pluralist programs looking for a text that speaks to the diverse peoples and traditions... (shrink)