Opinions are formed in a process of open discussion and public debate, and where no opportunity for the forming of opinions exists, there may be moods -moods of the masses and moods of individuals, the latter no less fickle and unreliable than the former -but no opinion.
Interpretation
Opinions are shaped through discussions and debates, while moods are temporary and unreliable.
Hannah Arendt emphasizes the importance of open discourse in forming solid opinions. Without the opportunities for dialogue and debate, what surfaces are merely fleeting emotions, both at the individual and collective levels, rather than well-thought-out beliefs or opinions.
In practice
A speaker at a town hall meeting might use this quote to emphasize the need for open discussion in the community.
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.
Every right is married to a duty, every freedom owes a corresponding responsibility.
If our psychology seems crude and weak in what it can say about the great human experiences, it is better to make that clear and to mark where we must go than to ignore it.
The popes have spoken of human ecology, closely linked to environmental ecology. We are living in a time of crisis: we see this in the environment, but above all we see this in mankind Man is not in charge today, money is in charge, money rules. God our Father did not give the task of caring for the earth to money, but to us, to men and women: we have this task! Instead, men and women are sacrificed to the idols of profit and consumption: it is the 'culture of waste.'
Now I see that all relationships are virtual, even those that take place in person. Whether we use our bodies or a keyboard, it all comes down to two minds crying out from their solitude.
Not selfishness, but precisely the absence of a self. Look at them. The man who cheats and lies, but preserves a respectable front. He knows himself to be dishonest, but others think he’s honest and he derives his self-respect from that, second-hand. The man who takes credit for an achievement which is not his own. He knows himself to be mediocre, but he’s great in the eyes of others.
Hunger knows no friend but its feeder.
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