O mundo comum segundo Hannah Arendt: A política da não-dominação

• Ano de defesa: 2021
• Autor(a) principal: Braga Filho, José Valdir Teixeira
• Tipo de documento: Dissertação
• Tipo de acesso: Acesso aberto
• Idioma: por
• Palavras-chave em Português: Mundo comum; Espaço público; Senso comum; Totalitarismo; Ação; Common world; Public space; Common sense; Totalitarianism; Action
• Link de acesso: http://www.repositorio.ufc.br/handle/riufc/59350

This dissertation works on the concept of the common worldpresent in the thinking of Hannah Arendt (1906-1975). The aim is to argue that for Arendt, the common worldcoincides with a conception of politics that refuses all forms of domination. That is, a notion that antagonizes politics as administration of biological life and management of individual interests. For this purpose, a critical exposition of the themes and problems related to the concept in his works is presented here. Namely, The Origins of Totalitarianism(1954), Human Condition(1958), Between Past and future(1963) and other writings. It starts from Arendt's diagnosis of the modern era with the purpose of presenting what he understood by the phenomenon of wordlessness. Thus, it becomes possible to address Arendt's detachment from the political tradition and the philosophical tradition of that period. Finally, Arendt's definition of the common worldis presented together with the indication of the human elements and activities that enable it. The common world is about creating and caring for a space where discourse and action are politically relevant. This research is justified in that it also seeks to understand how Arendt's philosophycan contribute to reflect on alternatives for thinking about politics in the post-totalitarian period. In view of this procedure, it was possible to affirm that for Arendt, starting from the common world conception ends up formulating an alternative to the tyrannical and totalitarian conceptions of politics. Concluding that in addition to a space for politics, the common world makes human life possible. For, it confers stability, acting as protection from the uncertainties and changes of natural life and the constant change of totalitarian regimes