Editing Hannah Arendt (section)

===== Marburg (1924–1926) =====
In Berlin, Guardini had introduced her to Kierkegaard, and she resolved to make theology her major field.{{sfn|Young-Bruehl|2004|p=36}} At Marburg (1924–1926) she studied classical languages, German literature, Protestant theology with [[Rudolf Bultmann]] and philosophy with [[Nicolai Hartmann]] and Heidegger.{{sfn|Maier-Katkin|2010}} She arrived in the fall in the middle of an intellectual revolution led by the young Heidegger, of whom she was in awe, describing him as "the hidden king [who] reigned in the realm of thinking".{{sfn|Young-Bruehl|2004|p=44}}<ref>{{Cite web |date=2023-08-10 |title="Woman, Jew, Intellectual:" How the Nazi State Saw Hannah Arendt |url=https://lithub.com/woman-jew-intellectual-how-the-nazi-state-saw-hannah-arendt/ |access-date=2023-11-13 |website=Literary Hub |archive-date=13 November 2023 |archive-url=https://web.archive.org/web/20231113203733/https://lithub.com/woman-jew-intellectual-how-the-nazi-state-saw-hannah-arendt/ |url-status=live }}</ref>

Heidegger had broken away from the intellectual movement started by [[Edmund Husserl]], whose assistant he had been at [[University of Freiburg]] before coming to Marburg.{{sfn|Young-Bruehl|2004|p=47}} This was a period when Heidegger was preparing his lectures on Kant, which he would develop in the second part of his {{lang|de|[[Sein und Zeit]]}} (Being and Time) in 1927 and {{lang|de|[[Kant und das Problem der Metaphysik]]}} (1929). In his classes, he and his students struggled with the meaning of "[[Dasein|Being]]" as they studied [[Aristotle]]'s and [[Plato]]'s ''[[Sophist (dialogue)|Sophist]]'' concept of [[truth]], to which Heidegger opposed the pre-Socratic term [[ἀλήθεια]].{{sfn|Young-Bruehl|2004|p=47}} Many years later Arendt would describe these classes, how people came to Marburg to hear him, and how, above all he imparted the idea of {{lang|de|Denken}} ("thinking") as activity, which she qualified as "passionate thinking".{{sfn|Arendt|1971}}

Arendt was restless, finding her studies neither emotionally nor intellectually satisfying. She was ready for passion, finishing her poem {{lang|de|Trost}} (Consolation, 1923) with the lines:{{sfn|Young-Bruehl|2004|pp=49, 479}}

<blockquote>{{lang|de|Die Stunden verrinnen,<br />Die Tage vergehen,<br />Es bleibt ein Gewinnen<br />Das bloße Bestehen.}}<br />
(The hours run down.<br />The days pass on.<br />One achievement remains:<br />merely existing.)</blockquote>

Her encounter with Heidegger represented a dramatic departure from the past. He was handsome, a genius, romantic, and taught that thinking and "aliveness" were but one.{{sfn|Young-Bruehl|2004|p=49}} The 18-year-old Arendt then began a long romantic relationship with the 35-year-old Heidegger,{{sfn|Grunenberg|2017}} who was married with two young sons.{{efn|Martin Heidegger, a Roman Catholic, had married Elfride Petri on 21 March 1917. They had two sons, Jorg and Hermann{{sfn|Young-Bruehl|2004|p=47}}}}{{sfn|Young-Bruehl|2004|p=47}} Arendt later faced criticism for this because of Heidegger's support for the [[Nazi Party]] after his election as [[Rector (academia)|rector]] at Freiburg University in 1933. Nevertheless, he remained one of the most profound influences on her thinking,{{sfn|Maier-Katkin|2010a}} and he would later relate that she had been the inspiration for his work on passionate thinking in those days. They agreed to keep the details of the relationship a secret while preserving their letters.{{sfn|Young-Bruehl|2004|p=50}} The relationship was unknown until [[Elisabeth Young-Bruehl]]'s biography of Arendt appeared in 1982. At the time of publishing, Arendt and Heidegger were deceased but Heidegger's wife, Elfride, was still alive. The affair was not well known until 1995, when [[Elzbieta Ettinger]] gained access to the sealed correspondence{{sfn|Kohler|1996}} and published a controversial account that was used by Arendt's detractors to cast doubt on her integrity. That account,{{efn|Ettinger set out to write a biography of Arendt, but, being in poor health, never completed it, only this chapter being published as a separate work before she died{{sfn|Brent|2013}}}} which caused a scandal, was subsequently refuted.{{sfn|Lilla|1999}}{{sfn|Young-Bruehl|2004|p=xiv}}{{sfn|Brent|2013}}

At Marburg, Arendt lived at Lutherstraße 4.{{sfn|Young-Bruehl|2004}} Among her friends was [[Hans Jonas]], a Jewish classmate. Another fellow student of Heidegger's was Jonas' friend, the Jewish philosopher [[Günther Anders|Günther Siegmund Stern]], who would later become her first husband.{{sfn|Dries|2018}} Stern had completed his doctoral dissertation with Edmund Husserl at Freiburg, and was now working on his ''[[Habilitation]]'' thesis with Heidegger, but Arendt, involved with Heidegger, took little notice of him at the time.{{sfn|Ettinger|1997|p=31}}

====== ''Die Schatten'' (1925) ======
In the summer of 1925, while home at Königsberg, Arendt composed her sole autobiographical piece, {{lang|de|Die Schatten}} (The Shadows), a "description of herself"{{sfn|May|1986|p=24}}{{sfn|Balber|2017}} addressed to Heidegger.{{efn|The essay is preserved in the published correspondence between Arendt and Heidegger{{sfn|Arendt|Heidegger|2004}}}}{{sfn|Heidegger|1925}} In this essay, full of anguish and [[Heideggerian terminology|Heideggerian language]], she reveals her feelings toward her femininity and Jewishness, writing abstractly in the third person.{{efn|for instance "perhaps her youth will free itself from this spell"}} She describes a state of "{{lang|de|Fremdheit}}" (alienation), on the one hand an abrupt loss of youth and innocence, on the other an "{{lang|de|Absonderlichkeit}}" (strangeness), the finding of the remarkable in the banal.{{sfn|Young-Bruehl|2004|p=51}} In her detailing of the pain of her childhood and longing for protection she shows her vulnerabilities and how her love for Heidegger had released her and once again filled her world with color and mystery. She refers to her relationship with Heidegger as "{{lang|de|Eine starre Hingegebenheit an ein Einziges}}" ("an unbending devotion to a unique man").{{sfn|Kirsch|2009}}{{sfn|Young-Bruehl|2004|pp=50–54}}{{sfn|Brightman|2004}} This period of intense introspection was also one of the most productive of her poetic output,{{sfn|Young-Bruehl|2004|pp=50–56}} such as {{lang|de|In sich versunken}} (Lost in Self-Contemplation).{{sfn|Young-Bruehl|2004|pp=50–51, 481–82}}

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|image1=Heidegger 2 (1960).jpg|caption1 =[[Martin Heidegger]] |alt1=Photo of Martin Heidegger
|image2=Edmund Husserl 1900.jpg|caption2=[[Edmund Husserl]]|alt2=Portrait of Edmund Husserl
|image3=Karl Jaspers (HeidICON 33478).jpg|caption3=[[Karl Jaspers]] |alt3=Photo of Karl Jaspers
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