Eichmann in Jerusalem: A Report on the Banality of Evil Hannah Arendt

Eichmann in Jerusalem: A Report on the Banality of Evil is a 1963 book by the philosopher and political thinker Hannah Arendt. Arendt, a Jew who fled Germany during Adolf Hitler's rise to power, reported on the trial of Adolf Eichmann, one of the major organizers of the Holocaust, for The New Yorker. A revised and enlarged edition was published in 1964.

Arendt's subtitle famously introduced the phrase "the banality of evil." In part the phrase refers to Eichmann's deportment at the trial as the man displayed neither guilt for his actions nor hatred for those trying him, claiming he bore no responsibility because he was simply "doing his job." ("He did his 'duty'...; he not only obeyed 'orders,' he also obeyed the 'law.'")[1]

Arendt takes Eichmann's court testimony and the historical evidence available, and she makes several observations about him:

• Eichmann stated in court that he had always tried to abide by Immanuel Kant's categorical imperative.[2] She argues that Eichmann had essentially taken the wrong lesson from Kant: Eichmann had not recognized the "Golden Rule" and principle of reciprocity implicit in the categorical imperative, but had understood only the concept of one man's actions coinciding with general law. Eichmann attempted to follow the spirit of the laws he carried out, as if the legislator himself would approve. In Kant's formulation of the categorical imperative, the legislator is the moral self, and all people are legislators; in Eichmann's formulation, the legislator was Hitler. Eichmann claimed this changed when he was charged with carrying out the Final Solution, at which point Arendt says, "He had ceased to live according to Kantian principles, that he had known it, and that he had consoled himself with the thoughts that he no longer 'was master of his own deeds,' that he was unable 'to change anything'".[3]
• Eichmann's inability to think for himself was exemplified by his consistent use of "stock phrases and self-invented clichés". The man demonstrated his unrealistic worldview and crippling lack of communication skills through reliance on "officialese" (Amtssprache) and the euphemistic Sprachregelung (convention of speech) that made implementation of Hitler's policies "somehow palatable".
• While Eichmann might have had antisemitic leanings, Arendt argued that he showed "no case of insane hatred of Jews, of fanatical antisemitism or indoctrination of any kind. He personally never had anything whatever against Jews".[4]
• Eichmann was a "joiner" his entire life, in that he constantly joined organizations in order to define himself, and had difficulties thinking for himself without doing so. As a youth, he belonged to the YMCA, the Wandervogel, and the Jungfrontkämpferverband. In 1933, he failed in his attempt to join the Schlaraffia (a men's organization similar to Freemasonry), at which point a family friend (and future war criminal) Ernst Kaltenbrunner encouraged him to join the SS. At the end of World War II, Eichmann found himself depressed because "it then dawned on him that thenceforward he would have to live without being a member of something or other".[5] Arendt pointed out that his actions were not driven by malice, but rather blind dedication to the regime and his need to belong, to be a joiner. In his own words: "I sensed I would have to live a leaderless and difficult individual life, I would receive no directives from anybody, no orders and commands would any longer be issued to me, no pertinent ordinances would be there to consult—in brief, a life never known before lay ahead of me."[6]
• Despite his claims, Eichmann was not, in fact, very intelligent. As Arendt details in the book's second chapter, he was unable to complete either high school or vocational training, and only found his first significant job, as a traveling salesman for the Vacuum Oil Company, through family connections. Arendt noted that, during both his SS career and Jerusalem trial, Eichmann tried to cover up his lack of skills and education, and even "blushed" when these facts came to light.
• Arendt confirms Eichmann and the heads of the Einsatzgruppen were part of an "intellectual elite." Unlike the Einsatzgruppen leaders, however, Eichmann would suffer from a "lack of imagination" and an "inability to think."[7]
• Arendt confirms several points where Eichmann actually claimed he was responsible for certain atrocities, even though he lacked the power or expertise to take these actions. Moreover, Eichmann made these claims even though they hurt his defense, hence Arendt's remark that "Bragging was the vice that was Eichmann's undoing".[8] Arendt also suggests that Eichmann may have preferred to be executed as a war criminal than live as a nobody. This parallels his overestimation of his own intelligence and his past value in the organizations in which he had served, as stated above.
• Arendt argues that Eichmann, in his peripheral role at the Wannsee Conference, witnessed the rank-and-file of the German civil service heartily endorse Reinhard Heydrich's program for the Final Solution of the Jewish question in Europe (German: die Endlösung der Judenfrage). Upon seeing members of "respectable society" endorsing mass murder, and enthusiastically participating in the planning of the solution, Eichmann felt that his moral responsibility was relaxed, as if he were "Pontius Pilate".
• During his imprisonment before his trial, the Israeli government sent no fewer than six psychologists to examine Eichmann. These psychologists found no trace of mental illness, including personality disorder. One doctor remarked that his overall attitude towards other people, especially his family and friends, was "highly desirable", while another remarked that the only unusual trait Eichmann displayed was being more "normal" in his habits and speech than the average person.[9]

Arendt suggests that this most strikingly discredits the idea that the Nazi criminals were manifestly psychopathic and different from "normal" people. From this document, many concluded that situations such as the Holocaust can make even the most ordinary of people commit horrendous crimes with the proper incentives, but Arendt adamantly disagreed with this interpretation, as Eichmann was voluntarily following the Führerprinzip. Arendt said that moral choice remains even under totalitarianism, and that this choice has political consequences even when the chooser is politically powerless:

[U]nder conditions of terror most people will comply but some people will not, just as the lesson of the countries to which the Final Solution was proposed is that "it could happen" in most places but it did not happen everywhere. Humanly speaking, no more is required, and no more can reasonably be asked, for this planet to remain a place fit for human habitation.

Arendt mentions, as a case in point, Denmark:

One is tempted to recommend the story as required reading in political science for all students who wish to learn something about the enormous power potential inherent in non-violent action and in resistance to an opponent possessing vastly superior means of violence. It was not just that the people of Denmark refused to assist in implementing the Final Solution, as the peoples of so many other conquered nations had been persuaded to do (or had been eager to do) — but also, that when the Reich cracked down and decided to do the job itself it found that its own personnel in Denmark had been infected by this and were unable to overcome their human aversion with the appropriate ruthlessness, as their peers in more cooperative areas had.

On Eichmann's personality, Arendt concludes:

Despite all the efforts of the prosecution, everybody could see that this man was not a "monster," but it was difficult indeed not to suspect that he was a clown. And since this suspicion would have been fatal to the entire enterprise [his trial], and was also rather hard to sustain in view of the sufferings he and his like had caused to millions of people, his worst clowneries were hardly noticed and almost never reported.[10]

Arendt ended the book by writing:

And just as you [Eichmann] supported and carried out a policy of not wanting to share the earth with the Jewish people and the people of a number of other nations—as though you and your superiors had any right to determine who should and who should not inhabit the world—we find that no one, that is, no member of the human race, can be expected to want to share the earth with you. This is the reason, and the only reason, you must hang.

Beyond her discussion of Eichmann himself, Arendt discusses several additional aspects of the trial, its context, and the Holocaust.

• She points out that Eichmann was kidnapped by Israeli agents in Argentina and transported to Israel, an illegal act, and that he was tried in Israel even though he was not accused of committing any crimes there. "If he had not been found guilty before he appeared in Jerusalem, guilty beyond any reasonable doubt, the Israelis would never have dared, or wanted, to kidnap him in formal violation of Argentine law."
• She describes his trial as a show trial arranged and managed by Prime Minister Ben-Gurion, and says that Ben-Gurion wanted, for several political reasons, to emphasize not primarily what Eichmann had done, but what the Jews had suffered during the Holocaust.[11] She points out that the war criminals tried at Nuremberg were "indicted for crimes against the members of various nations," without special reference to the Nazi genocide against the Jews.
• She questions Israel's right to try Eichmann. Israel was a signatory to the 1950 UN Genocide Convention, which rejected universal jurisdiction and required that defendants be tried "in the territory of which the act was committed" or by an international tribunal. The court in Jerusalem did not pursue either option.[12]
• Eichmann's deeds were not crimes under German law, as, at that time, in the eyes of the Third Reich, he was a law-abiding citizen. He was tried for 'crimes in retrospect'.[13]
• The prosecutor, Gideon Hausner, followed the tone set by Prime Minister Ben-Gurion, who stated, "It is not an individual nor the Nazi regime on trial, but antisemitism throughout history." Hausner's corresponding opening statements, which heavily referenced biblical passages, was "bad history and cheap rhetoric," according to Arendt. Furthermore, it suggested that Eichmann was no criminal, but the "innocent executor of some foreordained destiny."[14]

Arendt's book introduced the expression and concept of the banality of evil.[15] Her thesis is that Eichmann was actually not a fanatic or a sociopath, but instead an average and mundane person who relied on clichéd defenses rather than thinking for himself,[16] was motivated by professional promotion rather than ideology, and believed in success which he considered the chief standard of "good society".[17] Banality, in this sense, does not mean that Eichmann's actions were in any way ordinary, but that his actions were motivated by a sort of complacency which was wholly unexceptional.[18]

Many mid-20th century pundits were favorable to the concept,[19][20] which has been called "one of the most memorable phrases of 20th-century intellectual life,"[21] and it features in many contemporary debates about morality and justice,[16][22] as well as in the workings of truth and reconciliation commissions.[23] Others see the popularization of the concept as a valuable warrant against walking negligently into horror, as the evil of banality, in which failure to interrogate received wisdom results in individual and systemic weakness and decline.[24]

Another of the most controversial points raised by Arendt in her book is her criticism concerning the alleged role of Jewish authorities in the Holocaust.[25][26] In her writings, Arendt expressed her objections to the prosecution's refusal to address the cooperation of the leaders of the Judenräte (Jewish councils) with the Nazis. In the book, Arendt says that Jewish organizations and leaderships in Europe collaborated with the Nazis and were directly responsible for the numbers of Jewish victims reaching the dimensions they did:[21]

Wherever Jews lived, there were recognized Jewish leaders, and this leadership, almost without exception, cooperated in one way or another, for one reason or another, with the Nazis. The whole truth was that if the Jewish people had really been unorganized and leaderless, there would have been chaos and plenty of misery but the total number of victims would hardly have been between four and a half and six million people. According to Freudiger's calculations about half of them could have saved themselves if they had not followed the instructions of the Jewish Councils.[27]

The aforementioned Pinchas Freudiger was a witness in the trial, and during his deposition there were many objections from the public. To the accusation of not having advised the Jews to flee rather than passively surrender to the Germans, Freudiger replied that about half of the fugitives would have been captured and killed. Arendt says in her book that Freudiger should have remembered that as many as ninety-nine percent of those who did not flee were killed. Furthermore, she says that Freudiger, like many other leaders of the Jewish Councils, had managed to survive the genocide because they were wealthy and able to buy the favors of the Nazi authorities.[28]

Eichmann in Jerusalem upon publication and in the years following was controversial.[29][30] Arendt has long been accused of "blaming the victim" in the book.[31][32] She responded to the initial criticism in a postscript to the book:

The controversy began by calling attention to the conduct of the Jewish people during the years of the Final Solution, thus following up the question, first raised by the Israeli prosecutor, of whether the Jews could or should have defended themselves. I had dismissed that question as silly and cruel, since it testified to a fatal ignorance of the conditions at the time. It has now been discussed to exhaustion, and the most amazing conclusions have been drawn. The well-known historico-sociological construct of "ghetto mentality"... has been repeatedly dragged in to explain behavior which was not at all confined to the Jewish people and which therefore cannot be explained by specifically Jewish factors ... This was the unexpected conclusion certain reviewers chose to draw from the "image" of a book, created by certain interest groups, in which I allegedly had claimed that the Jews had murdered themselves.[33]

Stanley Milgram, who would conduct controversial experiments on obedience, maintains that "Arendt became the object of considerable scorn, even calumny" because she highlighted Eichmann's "banality" and "normalcy", and accepted Eichmann's claim that he did not have evil intents or motives to commit such horrors; nor did he have a thought to the immorality and evil of his actions, or indeed, display, as the prosecution depicted, that he was a sadistic "monster".[34]

Jacob Robinson published And the Crooked Shall be Made Straight, the first full-length rebuttal of her book.[19] Robinson presented himself as an expert in international law, not saying that he was an assistant to the prosecutor in the case.[20]

In his 2006 book, Becoming Eichmann: Rethinking the Life, Crimes and Trial of a "Desk Murderer", Holocaust researcher David Cesarani questioned Arendt's portrait of Eichmann on several grounds. According to his findings, Arendt attended only part of the trial, witnessing Eichmann's testimony for "at most four days" and basing her writings mostly on recordings and the trial transcript. Cesarani feels that this may have skewed her opinion of him, since it was in the parts of the trial that she missed that the more forceful aspects of his character appeared.[35] Cesarani also suggested that Eichmann was in fact highly anti-Semitic and that these feelings were important motivators of his actions. Thus, he alleges that Arendt's opinion that his motives were "banal" and non-ideological and that he had abdicated his autonomy of choice by obeying Hitler's orders without question may stand on weak foundations.[36] This is a recurrent criticism of Arendt, though nowhere in her work does Arendt deny that Eichmann was an anti-Semite, and she also did not say that Eichmann was "simply" following orders, but rather had internalized the rationalities of the Nazi regime.[37]

Cesarani suggests that Arendt's own prejudices influenced the opinions she expressed during the trial. He argues that like many Jews of German origin, she held Ostjuden (Jews from Eastern Europe) in great disdain. This, according to Cesarani, led her to attack the conduct and efficacy of the chief prosecutor, Gideon Hausner, who was of Galician Jewish origin. According to Cesarani, in a letter to the noted German philosopher Karl Jaspers she stated that Hausner was "a typical Galician Jew... constantly making mistakes. Probably one of those people who doesn't know any language."[38] Cesarani says that some of her opinions of Jews of Middle Eastern origin verged on racism; she described the Israeli crowds in her letter to Karl Jaspers: "My first impression: On top, the judges, the best of German Jewry. Below them, the prosecuting attorneys, Galicians, but still Europeans. Everything is organized by a police force that gives me the creeps, speaks only Hebrew, and looks Arabic. Some downright brutal types among them. They would obey any order. And outside the doors, the Oriental mob, as if one were in Istanbul or some other half-Asiatic country. In addition, and very visible in Jerusalem, the peies [sidelocks] and caftan Jews, who make life impossible for all reasonable people here."[39] Cesarani's book was itself criticized. In a review that appeared in The New York Times Book Review, Barry Gewen argued that Cesarani's hostility stemmed from his book standing "in the shadow of one of the great books of the last half-century", and that Cesarani's suggestion that both Arendt and Eichmann had much in common in their backgrounds, making it easier for her to look down on the proceedings, "reveals a writer in control neither of his material nor of himself."[40]

Eichmann in Jerusalem, according to Hugh Trevor-Roper, is deeply indebted to Raul Hilberg's The Destruction of the European Jews, so much so that Hilberg himself spoke of plagiarism.[41][42][43]

Arendt also made use of H.G. Adler's book Theresienstadt 1941-1945. The Face of a Coerced Community (Cambridge University Press. 2017), which she had read in manuscript. Adler took her to task on her view of Eichmann in his keynote essay "What does Hannah Arendt know about Eichmann and the Final Solution?" (Allgemeine Wochenzeitung der Juden in Deutschland. 20 November 1964).[44]

Arendt also received criticism in the form of responses to her article, also published in the New Yorker. One instance of this came mere weeks after the publication of her articles in the form of an article entitled "Man With an Unspotted Conscience". This work was written by witness for the prosecution Michael A. Musmanno. He argued that Arendt fell prey to her own preconceived notions that rendered her work ahistorical. He also directly criticized her for ignoring the facts offered at the trial in stating that "the disparity between what Miss Arendt states, and what the ascertained facts are, occurs with such a disturbing frequency in her book that it can hardly be accepted as an authoritative historical work." He further condemned Arendt and her work for her prejudices against Hauser and Ben-Gurion depicted in Eichmann in Jerusalem: A Report on the Banality of Evil. Musmanno argued that Arendt revealed "so frequently her own prejudices" that it could not stand as an accurate work.[45]

By the 21st century, Arendt had received further criticism from authors Bettina Stangneth and Deborah Lipstadt. Stangneth argues in her work, Eichmann Before Jerusalem, that Eichmann was, in fact, an insidious antisemite. She utilized the Sassen Papers and accounts of Eichmann while in Argentina to prove that he was proud of his position as a powerful Nazi and the murders that this allowed him to commit. While she acknowledges that the Sassen Papers were not disclosed in the lifetime of Arendt, she argues that the evidence was there at the trial to prove that Eichmann was an antisemitic murderer and that Arendt simply ignored this.[46] Deborah Lipstadt contends in her book The Eichmann Trial that Arendt was too distracted by her own views of totalitarianism to objectively judge Eichmann. She refers to Arendt's own work on totalitarianism, The Origins of Totalitarianism, as a basis for Arendt's seeking to validate her own work by using Eichmann as an example. Lipstadt further contends that Arendt "wanted the trial to explicate how these societies succeeded in getting others to do their atrocious biddings" and so framed her analysis in a way which would agree with this pursuit.[42] However, Arendt has also been praised for being among the first to point out that intellectuals, such as Eichmann and other leaders of the Einsatzgruppen, were in fact more accepted in the Third Reich despite Nazi Germany's persistent use of anti-intellectual propaganda.[7] During a 2013 review of historian Christian Ingrao's book Believe and Destroy, which pointed out that Hitler was more accepting of intellectuals with German ancestry and that at least 80 German intellectuals assisted his "SS War Machine,"[7][47] Los Angeles Review of Books journalist Jan Mieszkowski praised Arendt for being "well aware that there was a place for the thinking man in the Third Reich."[7]

• Little Eichmanns
• Moral disengagement
• Milgram experiment (obedience to authority, 1961)
• Stanford prison experiment (Zimbardo, 1972)
• Superior orders

1. ^ Arendt 2006, p. 135.
2. ^ Arendt 2006, p. 135–137.
3. ^ Arendt 2006, p. 136.
4. ^ Arendt 2006, p. 26.
5. ^ Arendt 2006, p. 32–33.
6. ^ Arendt, Hannah (February–March 1963). "Eichmann in Jerusalem. 5 parts". The New Yorker. Retrieved 11 August 2018.
7. ^ a b c d Mieszkowski, Jan (July 21, 2013). "The Banality of Intellect: Christian Ingrao's 'Believe and Destroy'". Los Angeles Review of Books. Retrieved August 1, 2020.
8. ^ Arendt 2006, p. 46.
9. ^ Arendt 2006, p. 25–26.
10. ^ Arendt 2006, p. 55.
11. ^ Arendt 2006, p. 7.
12. ^ Arendt 2006, p. 241.
13. ^ Arendt 2006, pp. 18,21.
14. ^ Arendt 2006, p. 16.
15. ^ Bird, David (December 6, 1975). "Hannah Arendt, Political Scientist, Dead". The New York Times. Retrieved 2011-03-12.
16. ^ a b Baer, Ulrich. "The De-demonization of Evil". Cabinet Magazine. Retrieved 2023-07-19.
17. ^ Arendt 2006, p. 112.
18. ^ Arendt, Hannah (2013-12-03). "Eichmann Was Outrageously Stupid". The Last Interview. Melville House. p. 47. ISBN 978-1612193113.
19. ^ a b Robinson, Jacob (1965). And the crooked shall be made straight. Macmillan. Retrieved 26 June 2014.
20. ^ a b Arendt, Hannah (January 20, 1966). "'The Formidable Dr. Robinson': A Reply". The New York Review of Books. 5 (12). Retrieved 26 June 2014.
21. ^ a b Russell, Luke (2022-10-27), "The banality of evil", Evil: A Very Short Introduction (1 ed.), Oxford University Press, pp. 53–69, doi:10.1093/actrade/9780198819271.003.0004, ISBN 978-0-19-881927-1
22. ^ White, Thomas (23 April 2018). "What did Hannah Arendt really mean by the banality of evil?". Aeon.
23. ^ MANNATHUKKAREN, NISSIM (2016-05-19). "The banality of evil". The Hindu, Magazine. ISSN 0971-751X.
24. ^ Minnich, Elizabeth K. (2016-12-07). The Evil of Banality: On The Life and Death Importance of Thinking. Rowman & Littlefield. ISBN 978-1-4422-7597-3.
25. ^ Staudenmaier, Peter (2012-05-01). "Hannah Arendt's analysis of antisemitism in The Origins of Totalitarianism: a critical appraisal". Patterns of Prejudice. 46 (2): 154–179. doi:10.1080/0031322X.2012.672224. ISSN 0031-322X. S2CID 145290626.
26. ^ Aharony, Michal (11 May 2019). "Why Does Hannah Arendt's 'Banality of Evil' Still Anger Israelis?". Haaretz.
27. ^ Arendt 2006, p. 125.
28. ^ Arendt 2006, p. 125.
29. ^ "Hannah Arendt," 300 women who changed the world, Encyclopædia Britannica Online Profiles.
30. ^ "The Eichmann Polemics: Hannah Arendt And Her Critics", Democratiya Magazine, Vol. 9
31. ^ Rosenbaum, Ron (October 30, 2009). "The Evil of Banality". Slate. Retrieved March 11, 2014.
32. ^ Staudenmaier, Peter (May 2012). "Hannah Arendt's analysis of antisemitism in The Origins of Totalitarianism: A critical appraisal". Patterns of Prejudice. 46 (2): 154–179. doi:10.1080/0031322X.2012.672224. ISSN 0031-322X. S2CID 145290626.
33. ^ Arendt 2006, pp. 283–284.
34. ^ Milgram, Stanley (1974). "Chapter 1". Obedience to Authority. New York: Harper. ISBN 978-0-06012938-5.
35. ^ Cesarani 2006, pp. 15, 346.
36. ^ Cesarani 2006, p. 346.
37. ^ Berkowitz, Roger (July 7, 2013). "Misreading 'Eichmann in Jerusalem'". The New York Times. Retrieved June 26, 2014.
38. ^ Cesarani 2006, p. 345.
39. ^ Hannah Arendt and Karl Jaspers Correspondence, 1926–1969, p. 435, Letter 285.
40. ^ Gewen, Barry (14 May 2006). "The Everyman of Genocide". The New York Times. Retrieved 27 April 2012.
41. ^ Popper, Nathaniel (March 31, 2010). "A Conscious Pariah". The Nation. Retrieved September 22, 2023. "She acknowledges her debt," Trevor-Roper wrote, "but the full extent of that debt can be appreciated only by those who have read both. Again and again the arguments, the very phrases, are unconsciously repeated." Trevor-Roper's review was largely forgotten, as was his conclusion that "indeed, behind the whole of Miss Arendt's book stands the overshadowing bulk of Mr. Hilberg's."
42. ^ a b Deborah E. Lipstadt, The Eichmann Trial, 2011 p.219, n.45.
43. ^ Raul Hilberg, The Politics of Memory, Ivan R. Dee 1996 pp.147-157.
44. ^ Filkins, Peter. H. G. Adler: A Life in Many Worlds. Oxford University Press. p. 262.
45. ^ Musmanno, Michael. “Man With an Unspotted Conscience” New York: New Yorker, 1963.
46. ^ Stangneth 2014.
47. ^ Grey, Tobias (June 23, 2020). "Hitler's Intellectuals". The Wall Street Journal. Retrieved August 1, 2020.

• Arendt, Hannah (2006) [1963, Viking Press, revised 1968]. Eichmann in Jerusalem: A Report on the Banality of Evil. Penguin Publishing Group. ISBN 978-1-101-00716-7. Full text: 1964 edition
• Azoulay, Ariella; Honig, Bonnie (May 2016). "Between Nuremberg and Jerusalem: Hannah Arendt's Tikkun Olam". differences: A Journal of Feminist Cultural Studies. 27 (1). Duke University Press: 48–93. doi:10.1215/10407391-3522757.
• Cesarani, David (2006). Becoming Eichmann: Rethinking the Life, Crimes and Trial of a "Desk Murderer". Cambridge, MA: Da Capo Press. ISBN 9780306814761.
• Lozowick, Yaacov (Apr 5, 2011). Hannah Arendt, Adolf Eichmann, and how Evil Isn't Banal. The Holocaust Resource Center (video). Jerusalem: Yad Vashem. The World Holocaust Remembrance Center. Archived from the original on 2021-12-21.
• Stangneth, Bettina (2014). Eichmann Before Jerusalem: The Unexamined Life of a Mass Murderer. Knopf Doubleday Publishing Group. ISBN 978-0-307-95968-3.
• Jochen von Lang, Eichmann Interrogated (1982) ISBN 0-88619-017-7 — a book referenced in Eichmann in Jerusalem which contains excerpts from Eichmann's pre-trial interrogation
• "Hannah Arendt - contributions". The New Yorker. Retrieved 11 August 2018.
• "Abstracts from Eichmann in Jerusalem with links to articles". The New Yorker. Archived from the original on 2013-01-29. Retrieved 2010-11-10.

• articles tagged Hannah Arendt from The New Yorker
• Hannah Arendt Papers: Speeches and Writings File, 1923-1975 Library of Congress, Manuscript Division. Includes manuscript copy of Eichmann in Jerusalem.