Factual truth is always related to other people: it concerns events and circumstances in which many are involved; it is established by witnesses and depends upon testimony; it exists only to the extent that it is spoken about, even if it occurs in the domain of privacy. It is political by nature.
Interpretation
Factual truth relies on social context and collective acknowledgment rather than isolated experiences.
In this quote, Hannah Arendt emphasizes that truth is not merely a personal or solitary phenomenon, but rather something that exists within social interactions. She discusses how factual truth is validated by communal testimony and the involvement of others, highlighting its inherently political nature and the necessity of communication for its existence, even in private matters.
In practice
In a debate about historical events, quoting Arendt can illustrate how truth is established socially.
A life spent entirely in public, in the presence of others, becomes, as we would say, shallow. While it retains its visibility, it loses its quality of rising into sight from some darker ground which must remain hidden if it is not to lose its depth in a very real, non-subjective sense.
Politically speaking, tribal nationalism [patriotism] always insists that its own people are surrounded by 'a world of enemies' - 'one against all' - and that a fundamental difference exists between this people and all others. It claims its people to be unique, individual, incompatible with all others, and denies theoretically the very possibility of a common mankind long before it is used to destroy the humanity of man.
We are wont to see friendship solely as a phenomenon of intimacy in which the friends open their hearts to each other unmolested by the world and its demands...Thus it is hard for us to understand the political relevance of friendship...But for the Greeks the essence of friendship consisted in discourse...The converse (in contrast to the intimate talk in which individuals speak about themselves), permeated though it may be by pleasure in the friend’s presence, is concerned with the common world.
Our tradition of political thought had its definite beginning in the teachings of Plato and Aristotle. I believe it came to a no less definite end in the theories of Karl Marx.
Even though we have lost yardsticks by which to measure, and rules under which to subsume the particular, a being whose essence is a beginning may have enough of origin within himself to understand without preconceived categories and to judge without the set of customary rules which is morality.
It is the nature of beginning that something new is started which cannot be expected from whatever may have happened before. This character of startling unexpectedness is inherent in all beginnings.
Somewhere in the archives of crudest instinct is recorded the truth that it is better to be endangered and free than captive and comfortable.
Forget startup companies. The next frontier is startup countries.
Are you sure/That we are awake? It seems to me/That yet we sleep, we dream
Many people in Europe and the U.S. dispute the thesis that we are living through a clash of civilisations between Islam and the west. But a radical minority of Muslims firmly believes that Islam is under siege, and is committed to winning the holy war it has declared against the West.
The real is what resists symbolization absolutely.
For though we often need to be restored to the small, concrete, limited, and certain, we as often need to be reminded of the large, vague, unlimited, unknown
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