澳洲assignment代写: 对人性的反思 真理、自由、权

关于阿伦特   一。“那些渴望极权统治的人必须消灭一切自发性”（汉娜·阿伦特）。在阿伦特看来，为什么自发性是极权主义恐怖的主要目标？   2.阿伦特经常因其精英政治观而受到批评。这种批评的依据是什么，是否合理？   三。阿伦特建议我们不需要一颗邪恶的心来制造巨大的邪恶。我们“不思考”就够了。她所说的“轻率”是什么意思？她关于邪恶的平庸性的论断在多大程度上解释了极权主义的罪行？   论福柯   四。福柯在对现代权力运作的全新见解的基础上，以政治理论家的身份崭露头角。“纪律权力”与“主权权力”有何不同，人们如何抵制这种权力？   5个。乍一看，“生物力量”似乎相对温和，即在人口生命周期中行使的力量。福柯给了我们任何理由害怕这种权力吗？   6.在他后期的作品中，福柯开始把注意力集中在自我形成的实践上，在实践中，一个人成为自己的主体。这“关于自我的工作”意味着什么？为什么福柯把它称为一种自由的实践？   关于德里达   7号。批评家们认为解构主义是一种保守的批评模式，因为它满足于把文本与自身对立起来，通过把文本暴露为矛盾的游戏来从内部消除它。这是否公平地解读了德里达经常坚持“从内部解构作品”的意义和意义？   8个。“无条件的款待是肯定的，实际上是不可能生活的……但至少没有这种纯粹的、无条件的款待本身的思想，我们就没有一般的款待概念”（雅克·德里达）。什么是热情好客？德里达为什么认为热情好客是一种重要的政治和道德观念？   9号。“犯错是人，宽恕是神圣的”（亚历山大·波普）。德里达的纯粹、无条件宽恕的理想是否达到了超越可能性、超越人性的地步？

澳洲assignment代写: 对人性的反思 真理、自由、权力

On Arendt 1. ‘Those who aspire to totalitarian domination must liquidate all spontaneity’ (Hannah Arendt). Why, in Arendt’s view, is spontaneity the primary target of totalitarian terror? 2. Arendt is often criticised for her elitist view of politics. What is the basis of this criticism and is it justified? 3. Arendt suggests that we do not need a wicked heart to cause great evil. It is enough that we ‘fail to think’. What does she mean by ‘thoughtlessness’ and how far does her thesis about the banality of evil go towards explaining the crimes of totalitarianism? On Foucault 4. Foucault rose to prominence as a political theorist on the basis of his radical new insights into the workings of modern power. How does “disciplinary power” differ from “sovereign power” and how would one go about resisting such power?  5. At first glance “bio-power” – power exercised over the life of the population – seems relatively benign. Does Foucault give us any reason to be fearful of this kind of power? 6. In his late writings, Foucault began to focus his attention on practices of self-formation in which one becomes a subject for oneself. What does this ‘work on the self’ entail and why does Foucault refer to it as a practice of freedom? On Derrida 7. Critics have suggested that deconstruction is a conservative mode of critique because it is content to set the text against itself, undoing it from within by exposing it as a play of contradictions. Is this a fair reading of the meaning and significance of Derrida’s frequent insistence that deconstruction ‘works from the inside’? 8. ‘An unconditional hospitality is to be sure, practically impossible to live….but without at least the thought of this pure, unconditional hospitality itself, we would have no concept of hospitality in general’ (Jacques Derrida). What is hospitality and why does Derrida think it so important a political and ethical idea? 9. “To err is human, to forgive divine” (Alexander Pope). Does Derrida’s ideal of pure, unconditional forgiveness reach so far that it stretches beyond possibility and beyond humanity altogether?