Widerstand, Opposition und Resistenz im Nationalsozialismus und in der DDR: Überlegungen zur Begrifflichkeit in vergleichender Absicht

Der Beitrag macht die erstaunliche Vielfalt der Etikettierungen oppositionellen oder nonkonformistischen politischen Verhaltens in beiden Regimen zum Gegenstand der Reflektion. Mit Ian Kershaw votiert der Autor für ein Analysemodell in Gestalt dreier konzentrischer Kreise. In den äußersten Kreis gehören alle Phänomen mehr oder weniger passiv-reaktiver Verweigerung. In den mittleren Kreis gehört eine Opposition, die das Regime zu einem Teil aus ideologisch-politischen Gründen ablehnt und zu einem anderen Teil hofft, es von innen reformieren zu können. Politisches Verhalten, das aktiv und bewusst auf den Sturz des Regimes hin arbeitet, gehört in den inneren Kreis. (ICEÜbers)'This article takes the often bewildering variety of labels, which in both regimes got pinned onto nonconformist and disobedient political behavior, as an occasion for fundamental reflection. Following Ian Kershaw, the author speaks up for a distinction in the form of three concentric circles. In the outermost circle he places all phenomena of a more or less passive or reactive refusal or resistance. The middle circle holds an opposition, that 'partially rejects the regime because of an ideological-political disagreement and partly hopes to reform it within'. Political behavior that aims actively and consciously at the overthrow of the regime, fill the inner circle.' (author's abstract)

Arendt and Kant: the Equal Others and an “Extended Way of Thinking”

Promišljajući o dvama velikim rezovima u ljudskoj povijesti u sredini posljednjega stoljeća, čije su šifre Auschwitz i Kolima, i istodobnoj krizi političkoga mišljenja, Hannah Arendt nije samo radikalno podvrgla kritici tradicijski odnos filozofije i politike, nego je i temeljito iznova odredila uobičajene pojmove političkoga mišljenja. Nije samo kritizirala odsutno držanje tradicijske filozofije spram politike, nego je ujedno za one koji su, ne svojom voljom, isključeni iz života političke zajednice zahtijevala uvjete za mogućnost participacije: pravo da imaju prava. Poveznica između krajnosti toga samo naizgled disparatnoga pokreta mišljenja nastala je u H. Arendt ponajprije iz osobnoga iskustva: osamnaest godina dijelila je iskustvo izbjeglica i apatrida, a kao “izučena” filozofkinja poznavala je kobno držanje filozofa kao takva prema politici. Kako se onda mogu povezati filozofija i politika? Kakvo značenje ima mišljenje za političko, a kakvu relevantnost političko za mišljenje? To su pitanja koja zaokupljaju H. Arendt i koja ona osvjetljava iz različitih perspektiva. Tragajući za odgovorima, ona se na koncu okreće filozofiji Immanuela Kanta. Ovdje želimo prikazati kako se H. Arendt kroz Kantovu filozofiju oprašta od tradicijske filozofije.In reflecting on the two major cuts in the human history in mid-20th century, whose codes are Auschwitz and Kolima, and the simultaneous crisis of political thought, not only did Hannah Arendt radically challenge the traditional relationship between philosophy and politics, but she also thoroughly redefined the established concepts of political thought. Not only did she criticise the absent-minded attitude of traditional philosophy towards politics, but, at the same time, she requested the conditions necessary for the possibility of participation for those who were, not willingly, excluded from the life of the political community: entitlement to rights. The connection, which linked the extremes of this only seemingly disparate course of thinking, arose in Hannah Arendt primarily from her personal experience: for 18 years she shared the experience of refugees and stateless persons – and as a “trained” philosopher she knew all about the fatal attitude of the philosopher as such toward politics. How, then, can philosophy and politics be put together? What is the significance of thought for the political and what is the relevance of the political for thought – these are the questions on Hannah Arendt’s mind, which she elucidates from different perspectives. In quest of answers, she eventually turns to Imannuel Kant’s philosophy. Here we wish to present how H. Arendt, through Kant’s philosophy, bids farewell to traditional philosophy