The chief reason warfare is still with us is neither a secret death-wish of the human species, nor an irrepressible instinct of aggression, nor, finally and more plausibly, the serious economic and social dangers inherent in disarmament, but the simple fact that no substitute for this final arbiter in international affairs has yet appeared on the political scene.
Interpretation
The quote suggests that warfare persists not due to innate human traits or desires, but because no alternative solutions to resolve conflicts have emerged.
Hannah Arendt argues that the ongoing presence of warfare in human society cannot be attributed to a destructive nature or a fundamental drive towards aggression. Instead, she posits that war continues because there are no effective political mechanisms or alternatives that can resolve disputes between nations, highlighting the urgency for developing such substitutes to prevent further conflict.
In practice
In a debate about international relations, one might say this quote to emphasize the need for conflict resolution mechanisms.
A life spent entirely in public, in the presence of others, becomes, as we would say, shallow. While it retains its visibility, it loses its quality of rising into sight from some darker ground which must remain hidden if it is not to lose its depth in a very real, non-subjective sense.
Politically speaking, tribal nationalism [patriotism] always insists that its own people are surrounded by 'a world of enemies' - 'one against all' - and that a fundamental difference exists between this people and all others. It claims its people to be unique, individual, incompatible with all others, and denies theoretically the very possibility of a common mankind long before it is used to destroy the humanity of man.
We are wont to see friendship solely as a phenomenon of intimacy in which the friends open their hearts to each other unmolested by the world and its demands...Thus it is hard for us to understand the political relevance of friendship...But for the Greeks the essence of friendship consisted in discourse...The converse (in contrast to the intimate talk in which individuals speak about themselves), permeated though it may be by pleasure in the friend’s presence, is concerned with the common world.
Our tradition of political thought had its definite beginning in the teachings of Plato and Aristotle. I believe it came to a no less definite end in the theories of Karl Marx.
Even though we have lost yardsticks by which to measure, and rules under which to subsume the particular, a being whose essence is a beginning may have enough of origin within himself to understand without preconceived categories and to judge without the set of customary rules which is morality.
It is the nature of beginning that something new is started which cannot be expected from whatever may have happened before. This character of startling unexpectedness is inherent in all beginnings.
A peculiar virtue in wildlife ethics is that the hunter ordinarily has no gallery to applaud or disapprove of his conduct
For if we allow that human life is always guided by reason, we destroy the premise that life is possible at all.
The only way to retrieve a secret,once known, is to replace it with a lie.
With every step of our lives we enter into the middle of some story which we are certain to misunderstand.
Truth is what is true, and it's not necessarily factual. Truth and fact are not the same thing. Truth does not contradict or deny facts, but it goes through and beyond facts. This is something that it is very difficult for some people to understand. Truth can be dangerous.
If I deny the authority of the State when it presents my tax bill, it will soon take and waste all my property, and so harass me and my children without end. This is hard, this makes it impossible for a man to live honestly, and at the same time comfortably, in outward respects.
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