漢娜•阿倫特（Hannah Arendt，1906—1975) ，20世紀最具原創性的思想傢、政治理論傢之一，著有《極權主義的起源》《人的境況》等。早年於馬堡和弗萊堡大學攻讀哲學，師從海德格爾，後師從海德堡大學的雅斯貝爾斯，獲哲學博士學位。1933年後流亡巴黎。1941年定居美國，先後在普林斯頓大學、哥倫比亞大學等開辦講座，還擔任過芝加哥大學和紐約社會研究新學院的教授。

J.V.斯考特，本書編者，東密歇根大學政治學教授；J.C.斯塔剋，本書編者，美國西頓•霍爾大學哲學教授。

譯者王寅麗，華東師範大學哲學係副教授，譯著有《當代法國哲學》《人的境況》《過去與未來之間》《多元現代性：一個斯堪的納維亞經驗的故事》；譯者池偉添，華東師範大學哲學碩士。

Hannah Arendt became famous for her works "The Origins of Totalitarianism", "The Human Condition", and "Eichmann in Jerusalem". Yet her scholarly career began with an exploration of Saint Augustine's concept of caritas, or neighbourly love. Although she commissioned an English translation of her 1929 dissertation, written under the direction of Karl Jaspers and the influence of Martin Heidegger, and annotated and revised it extensively in the late 1950s and early 1960s, the English manuscript was never published. This study is a revised English translation of the work that incorporates Arendt's own substantial revisions of the original text and provides additional notes based on letters, contracts, and other documents as well as the recollections of Arendt's friends and colleagues during her later years. In an interpretive essay, the editors trace Arendt's characteristic mode of discourse to this dissertation, as she introduced concepts that came to resonate throughout her work: caritas, plurality, natality, memory, free will, and love of the world. They argue that the entire revised text is not only a study of neighbourly love and worldliness in relation to the possibility of free will, but also a phenomenological discussion of the social and moral origins of action in the public realm. Scott and Stark demonstrate how Arendt's early work on Augustine provides the key to her later critique of modernity. Her main works are filled with explicit and implicit Augustinian references: the question about the relevance of the neighbour; her conclusion that Augustinian philosophy is both out of, and engaged in, the world; and the path she followed to reach them, combining phenomenology with Christian existentialism, were essentially unchanged even in the context of New York in the early 1960s.