To be sure, nothing is more important to the integrity of the universities . . . than a rigorously enforced divorce from war-oriented research and all connected enterprises.
Interpretation
The quote emphasizes the importance of maintaining academic integrity by separating educational institutions from military and war-related research.
Hannah Arendt highlights that universities must uphold their integrity by avoiding involvement in war-related research and enterprises. This statement advocates for an educational environment that fosters knowledge, learning, and peace rather than being influenced or compromised by military endeavors.
In practice
In a speech advocating for higher education reforms, one might say, 'As Hannah Arendt pointed out, we must ensure that universities remain free from the influences of war-related research.'
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 friendβs 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.
Like our physical bodies, our memory becomes out of shape. As children, we are constantly learning new experiences, but by the time we reach our 20s, we start to lead a more sedentary life both mentally and physically. Our lives become routine, and we stop challenging our brains, and our memory starts to suffer.
In order to improve your game you must study the endgame before everything else; for, whereas the endings can be studied and mastered by themselves, the middlegame and the opening must be studied in relation to the endgame.
Routinely, when I finish a book, I think 'What will I do? Where will I get an idea?' And a kind of low-level panic sets in.
The way positive reinforcement is carried out is more important than the amount.
You do not really understand something unless you can explain it to your grandmother.
The capital-T Truth is about life BEFORE death. It is about the real value of a real education, which has almost nothing to do with knowledge, and everything to do with simple awareness; awareness of what is so real and essential, so hidden in plain sight all around us, all the time, that we have to keep reminding ourselves over and over: "This is water." "This is water." It is unimaginably hard to do this, to stay conscious and alive in the adult world day in and day out.
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