作为20世纪最具有原创性的政治哲学家之一，汉娜·阿伦特（1906-1975）的著作是她针对自身所处时代政治经验的回应。面对极权主义的“根本之恶”及大众社会的“平庸之恶”的政治现象，她倡导人们通过言谈和行动重建公共世界，恢复基于人的多元性境况的政治生活的本来意义。阿伦特晚年时将自己的政治哲学思想概括为“世界之爱”，而这一贯穿她终生学术思考的核心理念尚未得到学术界应有的关注。阿伦特在关于奥古斯丁的博士论文中思考了“他者的相关性”和连接人们之间“纽带”的意义，发现了奥古斯丁爱的哲学拒绝在世界上与他者共在的独立意义和内在价值的无世界性本质，开启了她关于人的多元性境况的意义的理论研究之旅，并成为她终生“世界之爱”思想的重要基础。阿伦特在博士论文中的主题贯穿于《极权主义的起源》等后期著作中，她根据极权主义更具体而可怕的现实经验思考多元性问题，尤其是关于平等与差异的讨论，关于人们之间的“纽带”将人们聚集在一起并彼此分开的讨论，关于大众的孤立与孤独、记忆与历史世界的描述以及对极权主义蔑视世界现实的分析等，阿伦特确认了一项不可剥夺的人权——归属权，即属于一个共同建设、拥有并分享的公共世界的权力。本论文尝试把《极权主义的起源》、《人的境况》等后期作品解读为阿伦特自博士论文开始的对人的多元性境况之关切的持续反思，她认为极权主义的最大威胁是它蓄意摧毁人的多元性。通过探讨阿伦特博士论文的核心关切及与后来思考脉络的相关性，还原阿伦特基于人的多元性境况的“世界之爱”理念的内涵，追溯这一思想在其关于极权主义的研究、特别是《人的境况》中关于人的自由及行动能力的研究之间的内在关联。面对极权主义这一世纪困境，面对现代大众社会因公共世界失落而导致的世界异化现象，阿伦特在西欧近现代资本主义社会中人的存在危机及精神迷惘中找寻原因，主张以基于多元性的“世界之爱”、通过言谈和行动重建公共世界，抵抗不同形式的威胁人的多元性存在境况的极权主义变种。她倡导人们承担起对世界的责任，使我们共同生活的世界变得更有“在家之感”。本论文以阿伦特的“世界之爱”思想为线索，追踪她对极权主义政治风暴的深刻思考和人的存在处境的彻底剖析，试图通过这一研究发现和理解在现代社会中人的存在境况所面临的危机及摆脱危机的希望所在。
As the one of most original political philosopher in the 20th century, Hannah Arendt‘s works （1906-1975） were a response to the political experience of her time. Facing the radical evil of totalitarianism and the banality of evil in mass society, she advocated fort people rebuild the public world and restore the original meaning of political life based on the pluralistic situation of human beings through ＂speech＂ and ＂action＂. Arendt summarized her political philosophy thought as ＂Amor Mundi＂ in her later years. In fact, this thought runs through her lifelong academic thinking. However,It has not received due attention in the academic circles so far.In her dissertation on Augustine‘s concept of love, Arendt considered the ＂relevance of the other＂ and the meaning of ＂between people＂, and found the non-worldliness nature of Augustine‘s philosophy of love that rejected the independent meaning and intrinsic value of being with the other in the world, opening her theoretical research on the significance and importance of human plurality. The theme of Arendt‘s dissertation runs through the book ＂“The Origins of Totalitarianism”＂. She considers the issue of plurality based on the more specific and terrifying practical experience of totalitarianism, especially the discussion of equality and difference, the discussion of the ＂bonds＂ between people that bring people together and separate from each other, the isolation and loneliness of the masses, A description of memory and the historical world, and an analysis of totalitarianism‘s contempt for world reality. Arendt recognized an inalienable human right - the right to belong, that is, the right to belong to a common world that is built, owned, and shared together. This paper attempts to interpret later works such as ＂“The Origins of Totalitarianism”＂ and ＂ The human condition,＂ as Arendt‘s continuous reflection on the concern about the situation of human plurality since her dissertation. She believes that the greatest threat of totalitarianism is its deliberate destruction of human plurality. By exploring the narrative context and thinking context of Arendt‘s dissertation, this paper attempts to restore the connotation of Arendt‘s ＂ Amor Mundi ＂ concept based on the diverse circumstances of human beings, and traces the internal relationship between this idea and subsequent research on totalitarianism, especially the research on human freedom and action ability in ＂ The human condition＂ . In the face of the ＂century dilemma＂ of totalitarianism and the phenomenon of world alienation caused by the loss of the public world in modern mass society, Arendt sought the reasons for the crisis of human existence and spiritual confusion in the modern capitalist society of Western Europe, advocating the reconstruction of a public world that respects human plurality through ＂speech＂ and ＂action＂ based on ＂ Amor Mundi ＂, and resisting various forms of totalitarianism that threaten the existence of human plurality. She advocates that people take responsibility for the world and make the world we live together more ＂at home＂.This paper traces Arendt‘s profound reflection on the political storm of totalitarianism and a thorough analysis of human existence, using her thought of ＂love of the world＂ as a clue, in an attempt to discover and understand the crisis faced by human existence in modern society and the hope of getting rid of it.
