This presentation explores the educational philosophies of Hannah Arendt and Walter Benjamin, proposing a nuanced framework that addresses limitations within their individual views on education. While both thinkers have garnered significant attention among philosophers of education (Biesta, 2010; Higgins, 2010; Korsgaard, 2019) and continue to shape contemporary educational theories (Hodgson et al., 2018; Masschelein & Simons, 2013), little effort has been made to examine the connections between their perspectives on education. By highlighting key similarities between the two friends, this discussion will demonstrate how Benjamin’s enigmatic ideas on educational community can enrich Arendt’s conception of education and address some of its inherent challenges.

At the core of Arendt’s educational philosophy, as articulated in “The Crisis in Education” (1961), lies the intergenerational encounter in which teachers, representing the older generation, introduce the world to the “newcomers.” Education, in this sense, is deeply intertwined with tradition, serving as a means of transmitting the world from past to future. The authority of teachers is rooted in their responsibility for the world, expressed through a love for it and a commitment to identifying what is worth preserving and protecting. However, this perspective, presented in a single essay, leaves several unresolved issues. While its apolitical conservatism seeks to create space for the new generation’s political renewal, it arguably harbors problematic, reactionary elements. Chief among these is the implication that education necessitates a one-directional transmission of knowledge from teachers to passive students, who are expected to wait years before they can respond, act, and renew the tradition they inherit.

Benjamin’s reflections on education align with some of Arendt’s key concepts but present a more nuanced perspective on the relationship between teachers and students. Like Arendt, Benjamin views education as the transmission of teachings and the passing on of tradition from one generation to the next. However, drawing on his understanding of the Jewish tradition of education within tradition, Benjamin rejects hierarchical relationships that render students structurally inferior to teachers (Benjamin, 1996, p. 39). Instead, he advocates for a model of instruction that is dynamic and reciprocal rather than one-directional.

The crux of Benjamin’s perspective, we argue, lies in his conception of the educational community, a theme that captivated him even during his student years (Benjamin, 1996; Eiland & Jennings, 2014, p. 64). In Benjamin’s ideal educational community, students also assume the role of teachers. Instruction in tradition becomes a transformative process in which learning is not passive reception but an active engagement that “breaks” tradition by reinterpreting it in unique, individual ways (Benjamin, 1994, p. 94). Importantly, this does not entail the complete abolition of teacher authority or vertical relationships; rather, it involves a constant exchange of roles, resulting in fluid, dynamic relationships without fixed identities.

This ideal of the educational community entails three interconnected transformations. First, the tradition itself is reshaped as it encounters new interpretations. Second, educational roles shift dynamically, with students and teachers continuously exchanging positions. Finally, each participant undergoes profound personal transformation, not merely acquiring knowledge but being actively shaped by their involvement in the educational process.

This is a philosophical study, which will be conducted through reading and interpreting texts.

We anticipate that this study will not only illuminate the educational theories of Arendt and Benjamin but also contribute to the development of a more comprehensive educational framework that transcends traditional dichotomies—such as those between liberalism and conservatism or between critical-political education and neutral, world-centered education. While Arendt’s work has already enabled contemporary philosophy of education to make meaningful strides in this direction, we argue that reading her alongside Benjamin exposes the limitations of her perspective and suggests potential remedies.

Arendt, H. (1961). The crisis in education. In Between Past and Future: Six Exercies in Political Thought (pp. 173–196). Viking Press. Benjamin, W. (1994). The Correspondence of Walter Benjamin 1910-1940 (T. W. Adorno & G. Scholem (eds.); M. R. Jacobson & E. M. Jacobson (trans.)). The University of Chicago Press. Benjamin, W. (1996). The Life of Students. In M. Bullock & M. W. Jennings (Eds.), Selected Writings, vol 1 1913-1926 (pp. 37–47). Harvard University Press. Biesta, G. (2010). How to exist politically and learn from it: Hannah arendt and the problem of democratic education. Teachers College Record, 112(2), 556–575. https://doi.org/10.1177/016146811011200207 Eiland, H., & Jennings, M. W. (2014). Walter Benjamin: A Critical Life. Harvard University Press. Higgins, C. (2010). Education, crisis, and the human condition: Arendt after 50 years. Teachers College Record, 112(2), 375–385. https://doi.org/10.1177/016146811011200204 Hodgson, N., Vlieghe, J., & Zamojski, P. (2018). Manifesto for a Post-Critical Pedagogy. Punctum Books. Korsgaard, M. T. (2019). Diving for Pearls. Thoughts on Pedagogical Practice and Theory. Journal of Philosophy of Education, 53(1), 180–199. https://doi.org/10.1111/1467-9752.12318 Masschelein, J., & Simons, M. (2013). In Defence of the School: A Public Issue (J. McMartin (trans.)). E-ducation, Culture & Society Publishers.