Hannah Arendt’s support for the “right to have rights” arises as a critical response to the modern biopolitical human condition. While Arendt’s reflections on human rights have received broad recognition, the question concerning the economic preconditions of citizenship in her work remains an unduly neglected subject. This article takes up this issue and argues that, for Arendt, the fulfillment of basic social rights is the sine qua non without which the fulfillment of political rights is impossible. Thinking with and against Arendt, I show that her famous distinction between the private, the social, and the political can be fruitfully reinterpreted as an argument for basic income. When Arendt’s reflections on human rights are read in the light of her ideas concerning technology and automation, she no longer appears as a theorist who ignores social justice, but as a thinker who seeks to counter the modern biopolitical human condition and open up new realms for democratic political action. Instead of ignoring social questions, Arendt argues that with the help of technology, we can strive to politicize fundamental social questions in a way that they would achieve a self-evident stature as human rights, and as fundamental human rights, rise above political debate, even though we would remain conscious of their political origins. Arendt does not simply exclude “the social questions” from politics but argues that this is what all technologically developed societies can strive to do. In Arendt’s futuristic vision, the private life of citizens will be politicized through technological intervention: ancient slaves will be replaced by machines. By comparing Arendt with Foucault and Agamben, I maintain that a critical reading of her work can provide us with a pathway toward understanding the right to life’s basic necessities, to zoe, as a future human right.

中文翻译：

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抵制生命政治

汉娜·阿伦特 (Hannah Arendt) 对“拥有权利的权利”的支持是对现代生命政治人类状况的批判性回应。虽然阿伦特对人权的思考得到了广泛的认可，但她的作品中关于公民身份的经济先决条件的问题仍然是一个被过度忽视的主题。本文讨论了这个问题，并认为，对阿伦特来说，基本社会权利的实现是政治权利实现的必要条件。与阿伦特一起思考和反对阿伦特，我表明她在私人、社会和政治之间的著名区别可以富有成效地重新解释为基本收入的论据。当根据她关于技术和自动化的想法来阅读阿伦特对人权的思考时，她不再是一个无视社会正义的理论家，而是一个试图对抗现代生命政治人类状况并为民主政治行动开辟新领域的思想家。阿伦特认为，与其忽视社会问题，不如在技术的帮助下，努力将基本社会问题政治化，使之成为不言而喻的人权，作为基本人权，超越政治辩论，尽管我们会继续意识到他们的政治起源。阿伦特并没有简单地将“社会问题”排除在政治之外，而是认为这是所有技术发达的社会都可以努力做到的。在阿伦特的未来主义愿景中，公民的私人生活将通过技术干预被政治化：古代奴隶将被机器取代。