"The Human Condition is the book, published for the first time in Chicago in 1958, that Hannah Arendt to enshrine the" classic "of political philosophy. Translated into Italian in 1964 col titolo Vita activa , dovrà attendere parecchi anni prima di trovare nel nostro Paese un’attenzione adeguata. All’inizio degli anni Sessanta, infatti, il nome dell’autrice rimandava quasi soltanto all’opera sul totalitarismo e alla polemica suscitata dal processo Eichmann. Poco si discuteva del contributo filosofico di questa pensatrice ebrea, allieva di Heidegger e di Jaspers, costretta a lasciare la Germania e a cercare una collocazione negli Stati Uniti. Dalla fine degli anni Settanta, in compenso, la fortuna e la fama dell’autrice decollano, senza conoscere, fino ad oggi, battute d’arresto. Saggi interpretativi, monografie dedicate ai vari aspetti dell’opera, critical editions of texts published in his lifetime, will go to Hannah Arendt, one of the most controversial intellectual figures and cited in the scientific community. It probably also one of the most banal. Banal, for example, was the reception of his work The Origins of Totalitarianism: a history lesson for some too available to the logic of the Cold War. Actually, the profound meaning of the book, its originality, was just in being able to complicate the alternative post-war between liberal democracies and totalitarian, showing the intricate genealogical relationship. The reader who is now in his hands for the first time Vita Activa should not err in similar. The link between freedom and political activity, which is at the heart of the work, can not be read as a simple correlate of a liberal theory. As well as a constant reminder of the experience of the polis should not create the impression of a project to restore a model of the past. Neither of the Greek political nostalgia, or simply advocate the defense of individual rights, the political philosophy of Hannah Arendt is especially the exhortation to design power, and the person who acts in a different way from how handed down by tradition. Without the effort of this radical thought, every idea of \u200b\u200bpolitics is, in its view, imprisoned in the circle of the domain, destined sooner or later stumble into a vertical relationship of command obedience. That is not enough to define the sense of Arendt's political freedom, remember that it refers to an act horizontal and plural, which can not be expressed through coercion and violence, but only through language. Similarly, it is simplistic to insist on the idea of \u200b\u200bpublic space, so dear to the author, as if it were the mere pursuit of intersubjective understanding, mutual recognition between the different identities of the actors or groups acting on stage. Of course, the challenge is Arendt's first time to rethink the policy outside of the domain, but not as a simple restriction of central power in defense of private rights of freedom, but just as increased sources of power and of power itself. Because the power, according to Hannah Arendt, is not entitled to compel the behavior of others. Instead, the expression of the energy that is released by the action, the energy that gives form and meaning to the life of the individual and politics, with its size and choral competitions, multiplies and strengthens. Vita Activa , then, rather than the functioning of the state and its institutions, answers a question of meaning: how to give meaning to life, so that it becomes someone's life? How to re-establish the link between politics and existence torn apart by totalitarian regimes? Given nihilistic outcome of the first half of the twentieth century, it raises the training capacity of acting and performing, against the resentment of anything, invites us to rediscover the 'love of the world and the joy of political action. That joy of being free, which is the ability to start over again and always together. "(From Simone Forti, The appeal of Hannah: rediscover the policy for the sake of the world. A vision of civic choral ," Corriere della Sera ", 03/09 / '11)
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