This article examines animals and animality in Hannah Arendt's political thought by focusing on the phenomenological approach she develops in The Life of the Mind. Building on the works of Adolf Portmann and Maurice Merleau-Ponty, Arendt invites us to understand the world in terms of the plurality of all living things who appear to each other in anticipation of being perceived in their distinctness. While Arendt's phenomenology is generative for rethinking politics beyond human exclusivity, it also sits uneasily with her anthropocentric claims that risk reducing animals to reactive organisms driven by biological necessity. Mobilizing Arendt's phenomenology against her anthropocentrism, the article outlines a worldly politics in which all living things engage in multitudinous forms of intra- and interspecies encounter, reciprocity, and responsiveness. To illustrate this worldly politics, the article revisits Arendt's famous call for “a right to have rights” and engages with the debates on animal rights.

Is Hannah Arendt's political thought relevant to the contemporary planetary situation? This article draws on The Human Condition and some of Arendt's ancient and modern sources to answer this question, using a phenomenological distinction between outdoors and indoors to make sense of three likely types of artificial adaptation to a warming planet. Arendt's account of the importance of the “body-bound senses” of an “earth-bound creature” need not result in the problematic fetishization of immediate rather than mediated knowledge, or of an “earthly nature” supposedly prior to and independent of the human artifice, but can draw attention to the narrowing of human beings’ “angle of receptivity” to a surprising and unpredictable reality. This perspective, however, also discloses the limits of Arendt's work in the face of ecological transformations that are simultaneously planetary in scale and highly unequal in their consequences.

We are entering the age of planetary politics defined by consciousness of human impact on the Earth System, and the planetary ecosystem's responses to our activities. This poses a major challenge to democratic theory. How do we protect life without evoking a planetary sovereign? This article argues that the planetary condition requires imaginatively expanding existing democratic concepts to make room for new connections, realities, and beginnings. It demonstrates this by focusing on Hannah Arendt's notion of plurality as the law of the earth. Read through the Roman lex, which emerges from the conflict between the plebs and the patricians, this notion helps us imagine a planetary politics premised on the creation of new relationships between previously discrete entities. Building on this interpretation, I discuss scientific expertise and indigenous perspectives as modes of cultivating political imagination to expand our understanding of the democratic stage beyond the human species.

Many people today are concerned about the implications of climate change for their personal reproductive decisions. Some have transformed such concerns into activism by engaging in a “birth strike” and publicly announcing their decision not to procreate because of climate change. This article draws on Hannah Arendt to examine the political meaning and significance of birth strikes. It makes three basic points. First, by highlighting the human condition of being born, what Arendt called natality, birth strikes have illuminated a distinctive set of threats and possibilities for climate politics. Second, due to modern consumerism and instrumentalism, which Arendt saw as the dominance of labor and work over action, birth strikes have been misperceived as advocating a reduction in personal carbon footprints and global population growth. Third, birth strikes have clarified some of the challenges for efforts to link the individual and collective dimensions of climate responsibility.