Hannah Arendt, “Letter to Gershom Scholem,” in The Portable Hannah Arendt, ed. with an introduction by Peter Baehr (New York: Penguin Classics, 2000), 392-392.
2.
Hannah Arendt, The Jew as Pariah, ed. Ron H. Feldman (New York: Grove, 1978), 67-68, as cited in Richard J. Bernstein, Hannah Arendt and the Jewish Question (Cambridge, Mass.: MIT Press, 1996), 179.
3.
Bernstein, Hannah Arendt and the Jewish Question, 22-22.
4.
Arendt, “From Eichmann in Jerusalem,” in The Portable Hanna Arendt, 379-379.
5.
Seyla Benhabib, The Reluctant Modernism of Hannah Arendt (Thousand Oaks, Calif.: Sage, 1996), 198-198.
6.
Hans-Georg Gadamer, Truth and Method (New York: Seabury, 1976), 239-239.
7.
One need only recall Habermas's own assessment of Gadamer's claims regarding tradition: It is, of course, true that criticism is always tied to the context of tradition which it reflects. Gadamer's hermeneutic reservations are justified against monological self-certainty which merely arrogates to itself the title of critique. There is no validation of depth-hermeneutic interpretation outside the self-reflection of all participants that is successfully achieved in a dialogue.... In present conditions it may be more urgent to indicate the limits of the false claim to universality made by criticism rather than that of the hermeneutic claims to universality. (Jürgen Habermas, “The Hermeneutic Claim to Universality,” in Interpreting Politics, ed. Michael T.Gibbons [New York: New York University Press, 1987], 201-201)
