The Human Condition

By A. J. McLean. Academic Psychiatry, 2017

3,743 citations recorded by the source corpus.

Subfields: Cultural Studies, History, Sociology and Political Science

View Paper: https://www.semanticscholar.org/paper/12849b9fa3725c07d4f6a1cddbcda2840e4fdbf0

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Citations in the corpus

Online Political Discourse: Exploring Differences in Effects of Civil and Uncivil Disagreement in News Website Comments (2017, background): “This finding offers evidence that the disagreement vital to a vigorous public debate (Aitamurto & Landemore, 2015; Arendt, 1958; Landemore, 2012; Santana, 2014) may cause the same concerns as more virulent speech.”
Do Humble CEOs Matter? An Examination of CEO Humility and Firm Outcomes (2018, background): “Drawing on the communal power perspective (Arendt, 1958), we propose that humble CEOs do not stress power over other TMT members but, instead, have power to pursue goals for collective interest with the TMTs.”
Democracy and Entrepreneurship (2020, background): “As Arendt (1958, 2003, 2018) concludes, in a totalitarian regime even the private sphere is no longer free to make decisions but rather is subjugated to the decisions of the dictatorial state.”
People’s Councils for Ethical Machine Learning (2018, background): “In her book “T he Human Condition ,” Hannah Arendt (1998) critiqued the instrumentalism and cycles of social reproduction that she saw as already characterizing the industrial society of the post-war years: If we see these processes against the background of human purposes, which have a willed begin”
Indiscriminate mass surveillance and the public sphere (2016, neutral): “…of privacy for political freedom merely see privacy from public scrutiny as a precondition for political freedom, rather than privacy as an integral part of the political domain (Arendt 1958, p. 70; Cohen 2000, p. 1425; Hughes 2015; Nissenbaum 2004, p. 132; Roberts 2014; Solove 2006, p. 551).”
Echo chambers and viral misinformation: Modeling fake news as complex contagion (2018, background): “The disappearance of media intermediation seems not to have, as was believed, fostered a space for direct meetings in a sort of online Habermasian public sphere, but rather to have implied that the “world between them has lost its power to gather them together, to relate and to separate them” [6] (p”