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.
Interpretation
Living a life fully in public can lead to superficiality, losing the deeper aspects of one's existence.
In this quote, Hannah Arendt reflects on the nature of life lived in the public eye, suggesting that when individuals are constantly exposed to others, the essence and depth of their personal experiences may diminish. The visibility that public life provides can overshadow the deeper, more intimate aspects of one's existence, which are essential for a rich and meaningful life. Arendt emphasizes that to maintain depth, certain elements of our lives must remain private and hidden from public scrutiny, suggesting that this balance between visibility and depth is crucial for authentic existence.
In practice
A speaker at a conference discussing the importance of privacy in a digital age.
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.
Loving life is easy when you are abroad. Where no one knows you and you hold your life in your hands all alone, you are more master of yourself than at any other time
As long as a person is involved with warfare, trying to defend or attack, then his action is not sacred; it is mundane, dualistic, a battlefield situation.
On religion in particular, the time appears to me to have come, when it is a duty of all who, being qualified in point of knowledge, have, on mature consideration, satisfied themselves that the current opinions are not only false, but hurtful, to make their dissent known.
They talk of a man betraying his country, his friends, his sweetheart. There must be a moral bond first. All a man can betray is his conscience.
We have for too long been taught that the sight of a man speaking to himself is a sign of eccentricity or madness; we are no longer at all habituated to our own voices, except in conversation or from within the safety of a shouting crowd.
In Japan, I live in a little neighborhood in the middle of nowhere. I don't have a bicycle or a car or anything, so my only movement is within the boundaries of my feet. I feel there's a need for that kind of conscientious objection to the momentum of the world.
Fear, prejudice, malice, and the love of approbation bribe a thousand men where gold bribes one.
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