precept of love of one’s neighbor writ large.” [Siobhan Kattago, “Why the World Matters: Hannah Arendt’s Philosophy of New Beginnings,” The European Legacy 18, no. 2 (2013): 175; Kattago, “Hannah Arendt on the World.”]
16. Simon Critchley and Richard Kearney, “Preface,” in On Cosmopolitanism and Forgiveness, eds. Simon Critchley and Richard Kearney, trans. Mark Dooley and Michael Hughes (London: Routledge, 2001), viii.
17. Ernesto Verdeja, Unchopping a Tree: Reconciliation in the Aftermath of Political Violence (Philadelphia: Temple University Press, 2009), 24.
18. Ella Myers, Worldly Ethics: Democratic Politics and Care for the World (London: Duke University Press, 2013). I return to Myers’s work in chapter three, as part of my theorization of a “caring cosmopolitanism.”
19. The Westboro Baptist Church is a “TULIP” Baptist Church. The acronym TULIP stands for “Total Depravity; Unconditional Election; Limited Atonement; Irresistible Grace; Perseverance of the Saints.” [Megan Phelps-Roper, Unfollow: A Journey from Hatred to Hope, Leaving the Westboro Baptist Church (London: Riverrun, 2019), 42.]
20. Rebecca Barrett-Fox, God Hates: Westboro Baptist Church, American Nationalism, and the Religious Right (Lawrence, KS: University Press of Kansas, 2016), 50. As Barrett-Fox notes, the WBC’s hyperbolic doctrines have notable and direct associations with the ideas espoused by British theologian, John Gill (1697–1771).
21. “Westboro Baptist Church,” ADL Report, https://www.adl.org/resources/profiles/westboro-baptist-church.
22. Barrett-Fox, God Hates, 197, n. 20.
23. Ibid., 5.
24. Phelps-Roper, “I Grew up in the Westboro Baptist Church. Here’s Why I Left.”
25. This reference is to 1 John 2:15-17, from the 1611 King James Bible: “Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him.” Though the WBC maintains that the King James Bible is the only legitimate book of scripture, the references to biblical texts found throughout the remainder of this book are from the New International Version (NIV).
26. Sam Harris, “Leaving the Church: A Conversation with Megan Phelps-Roper,” Making Sense, July 3, 2015, https://samharris.org/podcasts/leaving-the-church/.
27. It is in the book of Genesis that we find the story of Esau and Jacob, the fraternal twins of Isaac and Rebekah.
28. Phelps-Roper, Unfollow, 8.
29. Carl Schmitt, The Concept of the Political, trans. George Schwab (London: The University of Chicago Press, 2007), 26.
30. Arendt, Men in Dark Times. This is a phrase she appropriates from Bertolt Brecht’s poem, “To Posterity,” or “To Those Who Follow in Our Wake” (1939). Bertolt Brecht, Bertolt Brecht: Plays, Poetry and Prose, eds. John Willett and Ralph Manheim (London: Eyre Methuen, 1976), 318–20.
31. Hannah Arendt, The Promise of Politics (New York: Schocken Books, 2005), 201. Original emphasis.
32. Ibid., 201–2.
33. Arendt, The Human Condition, 248–56.
34. Arendt, Men in Dark Times, ix.
35. Arendt, “‘What Remains? The Language Remains,’” 20.
36. George Kateb, “Freedom and Worldliness in the Thought of Hannah Arendt,” Political Theory 5, no. 2 (1977): 143.
37. Arendt, The Human Condition, 251.
38. Ibid., 22.
39. Hannah Arendt, “A Reply to Eric Voegelin,” in Essays in Understanding, 1930–1954: Formation, Exile, and Totalitarianism, ed. Jerome Kohn (New York: Schocken Books, 1994), 403.
40. Douglas B. Klusmeyer, “Hannah Arendt on Authority and Tradition,” in Hannah Arendt: Key Concepts, ed. Patrick Hayden (Durham, UK: Acumen Publishing, 2014), 138.
41. Hannah Arendt, Between Past and Future (New York: Penguin Books, 2006), 26–27.
42. Ibid., 28.
43. Ibid., 95.
44. Norman Jewison, Fiddler on the Roof (United States: United Artists, 1971).
45. Arendt, Between Past and Future, 95.
46. Hannah Arendt, The Origins of Totalitarianism (London: Harvest Book, 1968), ix.
47. Jacques Derrida and Elizabeth Roudinesco, For What Tomorrow . . . (A Dialogue), trans. Jeff Fort (Stanford, CA: Stanford University Press, 2004), 8.
48. Ibid.
49. Ibid.
50. Arendt, Between Past and Future, 26.
51. Hannah Arendt, “Introduction: Walter Benjamin, 1892–1940,” in Illuminations: Essays and Reflections, ed. Hannah Arendt, trans. Harry Zorn (New York: Schocken Books, 1968), 54.
52. Ibid.
53. Ibid.
54. In terms of such attempts, we need only to recall the so-called Hannah Arendt scandal that sprang up after the publication of Elżbieta Ettinger’s book, Hannah Arendt/Martin Heidegger (New Haven, CT: Yale University Press, 1995), and the ways in which its controversial claims were embraced by scholars critical of Arendt’s work (such as Richard Wolin). Though I am unable here to rehash the details of this “scandal,” which was not really a scandal at all (given the findings of Elisabeth Young-Bruehl’s biography of Arendt), other scholars have written extensively about both the personal and scholastic relationship between Heidegger and Arendt. See, in particular: Dana R. Villa, Arendt and Heidegger: The Fate of the Political (Princeton: Princeton University Press, 1996); Dana R. Villa, Politics, Philosophy, Terror: Essays on the Thought of Hannah Arendt (Princeton: Princeton University Press, 1999), 61–86.
55. Derrida and Roudinesco, For What Tomorrow . . . (A Dialogue), 13.
56. Because this book shares an interest in the notion of “care” with the approach to moral theory known as the Ethics of Care, or Care Ethics, it is inevitable that there is conceptual crossover between my work and that of scholars like Carol Gilligan, Nel Noddings, Virginia Held, Sara Ruddick, Eva Feder Kittay, and Joan Tronto. Where care ethicists—to speak in (very) broad terms—develop their moral universe in terms of the dynamics of giving and receiving care, as well as the ways in which relations of dependency have historically been constructed along gendered lines, I understand the notion of “care” in decidedly Arendtian terms. In this sense, rather than find my feet in this body of feminist relational theory, I have situated myself in the Continental tradition of philosophic and political thought, doing so specifically in relation to the notion of Sorge developed by Heidegger; as has been discussed, I have built my theory of care in contrast to the Heideggerian approach. This being said, in terms of my investigation of “caring for the world,” I would be remiss in failing to recognize how Tronto’s work has nevertheless colored my thinking about “care” as a public, political form of worldly practice. Her definition of “care,” in particular, has helped give structure to aspects of
