pivotal characteristic of scientific method as applied to society, which contributes to its failure to suitably contemplate people’s actions, lies in its profound reliance on mathematics.

Arendt compellingly argues that scientists traverse a realm where the potency of spoken language has diminished. She posits that contemporary sciences have been constrained to embrace a “language” consisting of mathematical symbols. Initially intended merely as an abbreviation for verbal expressions, this mathematical lexicon now harbours propositions that defy translation back into speech.

Despite serving as a language in its own right, the process of mathematisation inevitably ruptures the shared linguistic tapestry upon which humanity relies to weave histories, make decisions and ascribe meaning to existence. In this, Arendt echoes the wisdom of Aristotle, recognising humans as political creatures whose essence is intricately woven with words.

The increasing reliance on science substantiates Arendt’s prophetic insight that an escalating dependence on mathematical language is associated with the depoliticisation of those educated within its ambit. Advanced countries demonstrate a statistically substantial contrast in the levels of political engagement between humanities graduates and those from the STEM (science, technology, engineering and mathematics) disciplines.

An implication of this discussion is that individuals endowed with more refined verbal acumen exhibit a clear propensity to participate in civic life. The diminishing civic involvement of those whose education is steeped in the sciences serves as a telling indication of the “dangerous passivity” that Arendt foresaw on the horizon.

Nevertheless, the argument does not seek to refute the potency and value of the tools of scientific thought. Rather, its essence lies in their integration, weaving the knowledge they yield into a broader, more profound discourse about our actions, aspirations and reasons. With Arendt, science assumes the role of a supporter, a crutch, a tool and an accelerator for individuals genuinely inclined to ponder the significance of their endeavours and to actively engage in meaningful reflection. It is not meant to be a sole guide but an essential adjunct in the quest for understanding the human condition and the right path forward.

Hannah Arendt was a distinguished German-born American political theorist and philosopher. She is renowned for her insightful analysis of Jewish affairs and her profound examination of totalitarianism.

Her life journey began in Hannover. It later led her to Königsberg, Prussia. In 1924, she commenced her philosophical studies at esteemed institutions, such as the University of Marburg, the Albert Ludwig University of Freiburg and the University of Heidelberg. She obtaining a doctoral degree in philosophy from Heidelberg in 1928.

During her time at Marburg, a romantic liaison blossomed between her and her mentor, Martin Heidegger, which endured until 1928. In 1933, Arendt’s life took a dramatic turn when Heidegger joined the Nazi Party and embraced Nazi educational policies as the rector of Freiburg. Due to her Jewish heritage, she was compelled to flee to Paris for safety. In 1940, she married Heinrich Blücher, a philosophy professor. Together they sought refuge in the United States in 1941.

Arendt’s intellectual eminence as a political thinker was solidified by the Origins of Totalitarianism (1951), wherein she also delved into 19th-Century anti-Semitism, imperialism and racism. In her profound analysis, Arendt attributed the rise of totalitarianism to the disintegration of the traditional nation-state. She persuasively argued that totalitarian regimes, driven by a pursuit of unbridled power and disregard for material or utilitarian concerns, had fundamentally transformed the social fabric, turning contemporary politics into an unpredictable landscape.

In 1958, she published The Human Condition, a comprehensive and systematic exploration of what she eloquently referred to as the vita active (the active life.) In it, she staunchly defended the classical ideals of work, citizenship and political action, while critiquing the modern preoccupation with welfare.

Much of her work bore Heidegger’s influence. Arendt’s intellectual legacy is one of profound insight and fearless analysis. Her critical examination of Jewish affairs and her penetrating study of totalitarianism have left an indelible mark on political philosophy.

In The Human Condition, Arendt explores three core human activities: labour, work and (political) action. Labour pertains to our biological needs, including sustenance, reproduction and child-rearing; work involves creative efforts to shape our world and establish social connections. These activities intersect, as romantic relationships both result from social art and provide a context for biological reproduction. Politics, the third activity, involves collective decision-making in diverse conditions.

These activities bridge the gap between individuals, fostering productive engagement and mutual understanding. Arendt’s focus extends beyond rescuing political action from other activities; instead, she offers a comprehensive rescue of all three. Her aim is not to separate them but to highlight their interaction and articulations. In this way, she challenges traditional categorisations of people based on their engagement in these activities, asserting their relevance to every human being.

The revival of politics necessitates empowering all democratic citizens to assess their circumstances, opportunities for labour and work, and engage in political responses. Arendt’s vision calls for renewed capacities and active civic agency in shaping the course of human experience.

Hannah Arendt’s profound insights into the depoliticisation caused by science shed light on two pivotal characteristics. First, she highlights the cause-and-effect relationship, where science’s depoliticisation emerges from a lack of genuine contemplation of our actions. Second, Arendt underscores the significance of mathematics in science, which diminishes the potency of spoken language and hampers our ability to weave shared histories and meanings.

Nevertheless, Arendt’s analysis does not seek to discredit the value of scientific thought. It advocates for its integration within a broader discourse. She envisions science as a powerful tool to support those who genuinely seek to ponder their actions and engage in meaningful reflection. Rather than being a sole guide, science complements other human activities, such as labour and work, contributing to a deeper understanding of the human condition and the path forward.

Hannah Arendt’s legacy as an influential political thinker and intellectual has endured. Her keen analysis of Jewish affairs and totalitarianism, coupled with her examination of human activities, has left an indelible mark on political philosophy. Her vision inspires a renewed commitment to democratic engagement and civic agency, shaping the course of our collective human experience.

The writer is Professor in the faculty of Liberal Arts at the Beaconhouse National University, Lahore