The Human Condition (book)
This article has multiple issues. Please help improve it or discuss these issues on the talk page. (Learn how and when to remove these template messages)(Learn how and when to remove this template message)
The Human Condition, first published in 1958, is an account of Hannah Arendt's thinking about how "human activities" have been and should be understood throughout Western history. Arendt is interested in the vita activa (active life) as contrasted with the vita contemplativa (contemplative life) and concerned that the debate over the relative status of the two has blinded us to important insights about the vita activa and the way in which it has changed since ancient times. She distinguishes three sorts of activity (labor, work, and action) and discusses how they have been affected by changes in Western history.
The book, first edition
I - The Human Condition
Arendt introduces the term vita activa (active life) by distinguishing it from vita contemplativa (contemplative life). Ancient philosophers insisted upon the superiority of the vita contemplativa, for which the vita activa merely provided necessities. Marx flipped the hierarchy, claiming that the vita contemplative is merely a superstructure on the fundamental basic life-processes of a society. Arendt's thesis is that the concerns of the vita activa are neither superior nor inferior to those of the vita contemplativa, nor are they the same. The vita activa may be divided into three sorts of activities: labor, work and action.
II - The Public and the Private Realm
According to Arendt, ancient life was divided between two realms: the public realm in which "action" was performed, and the private realm, site of the household ruled by its head. The mark of the private was not intimacy, as it is in modern times, but biological necessity. In the private realm, heads of households took care of needs for food, shelter, and sex. By contrast, the public realm was a realm of freedom from these biological necessities, a realm in which one could distinguish oneself through "great words and great deeds." Property requirements for citizenship reflected the understanding that unless one was able to take care of one's biological necessities, one could not be free from them and hence could not participate in the public realm as a free person among equals. Slaves and subordinated women were confined to the private realm where they met the biological necessities of the head of the household. The public realm naturally was accorded higher status than the private.
With the fall of the Roman Empire, the church took over the role of the public realm (though its otherworldly orientation gave it a character distinct from the previous public realm), and the feudal lords ran their lands and holdings as private realms. The modern period saw the rise of a third realm, the social realm. The social realm is concerned with providing for biological needs, but it does so at the level of the state. Arendt views the social realm as a threat to both the private and the public realm. In order to provide for the needs of everyone, it must invade the private sphere, and because it makes biological needs a public matter, it corrupts the realm of free action: There is no longer a realm free from necessity.
III - Labor
Arendt claims that her distinction between labor and work has been disregarded by philosophers throughout history even though it has been preserved in many European languages. Labor is human activity directed at meeting biological (and perhaps other) necessities for self-preservation and the reproduction of the species. Because these needs cannot be satisfied once and for all, labor never really reaches an end. Its fruits do not last long; they are quickly consumed, and more must always be produced. Labor is thus a cyclical, repeated process that carries with it a sense of futility. In the ancient world, Arendt asserts, labor was contemptible not because it was what slaves did; rather, slaves were contemptible because they performed labor, a futile but necessary activity. In the modern world, not just slaves, but everyone has come to be defined by their labor: We are job-holders, and we must perform our jobs to meet our needs. Marx registers this modern idea in his assertion that man is animal laborans, a species that sets itself apart from the animals not by its thinking, but by its labor. But Marx then contradicts himself in foreseeing a day when production allows the proletariat to throw off the shackles of their oppressors and be free from labor entirely. By Marx's own lights, this would mean they cease to be human. Arendt worries that if automation were to allow us to free ourselves from labor, freedom would be meaningless to us without the contrast with futile necessity that labor provides. Because we define ourselves as job-holders and have relegated everything outside of labor to the category of play and mere hobbies, our lives would become trivial to us without labor. Meanwhile, advances in production and the transformation of work into labor means that many things that were once to be lasting works are now mere disposable objects of consumption, "The solution...consists in treating all use objects as though they were consumer goods, so that a chair or a table is now consumed as rapidly as a dress and a dress used up almost as quickly as food."
IV - Work
"Work", unlike labor, has a clearly defined beginning and end. It leaves behind a durable object, such as a tool, rather than an object for consumption. These durable objects become part of the world we live in. Work involves an element of violation or violence in which the worker interrupts nature in order to obtain and shape raw materials. For example, a tree is cut down to obtain wood, or the earth is mined to obtain metals. Work comprises the whole process, from the original idea for the object, to the obtaining of raw materials, to the finished product. The process of work is determined by the categories of means and end. Arendt thinks that thinking of ourselves primarily as workers leads to a sort of instrumental reasoning on which it is natural to think of everything is a potential means to some further end. Kant's claim that humanity is an end in itself shows just how much this instrumental conception of reason has dominated our thinking. Utilitarianism, Arendt claims, is based on a failure to distinguish between "in order to" and "for the sake of." The homo faber mentality is further evident in the substitution of the notion of "use value" for "worth" in economic discourse, which marks the beginning of the disappearance of a notion of a kind of worth that is instrinsic, as opposed to value, which is relative to human demand or need. Although use objects are good examples of the products of work, artworks are perhaps the best examples, since they have the greatest durability of all objects. Since they are never used for anything (least of all labor), they don't get worn down.
V - Action
The third type of activity, "action" (which includes both words and deeds), is the means by which humans disclose themselves to others, not that action is always consciously guiding such disclosure. Indeed, the self revealed in action is more than likely concealed from the person acting, revealed only in the story of her action. Action is the means by which we distinguish ourselves from others as unique and unexchangeable beings. With humans, unlike with other beings, there is not just a generic question of what we are, but of who each is individually. Action and speech are always between humans and directed toward them, and it generates human relationships. Diversity among the humans that see the action makes possible a sort of objectivity by letting an action be witnessed from different perspectivies. Action has boundless consequences, often going far beyond what we could anticipate. The Greeks thought of the polis as a place where free people could live together so as to act.
Philosophers like Plato, disliking action's unpredictability, modeled the ideal polis on the household. In it, the philosopher king produces the lasting work of legislation, and the people labor under him. Against attempts to replace action with work and labor, Arendt offers two solutions to the two greatest problems action creates: forgiveness to temper action's irreversibility, and promises to mitigate its unpredictability.
VI - The Vita Activa and the Modern Age
Arendt remarks that some ancient Greek thinkers understood the "public sphere" as a place where speeches are given.
- Arendt, Hannah. The Human Condition, 2nd ed. Chicago: University of Chicago Press, 1958. p. 124
- Arendt, Hannah. The Human Condition, 2nd ed. Chicago: University of Chicago Press, 1958. p. 154
- The Human Condition. In Hannah Arendt (1906—1975). Internet Encyclopedia of Philosophy.