Francis Fukuyama, one of the world's most prominent experts on democracy, development, and governance has joined Stanford University's Freeman Spogli Institute for International Studies (FSI) as the Olivier Nomellini Senior Fellow, effective July 2010.  He will reside in FSI's Center on Democracy, Development, and the Rule of Law, and fully engage in the center's research, teaching, and policy missions, CDDRL Director Larry Diamond announced.

I am thrilled to be joining Larry Diamond, Stephen D. Krasner, Kathryn Stoner and other colleagues in CDDRL's research, teaching, and policy engagement," said Fukuyama.  "CDDRL is world renowned for its interdisciplinary programs which bridge academic research and policy analysis - and we need break-through thinking in both to advance political and economic development."
- Francis Fukuyama

Fukuyama comes to FSI from the Paul H. Nitze School of Advanced International Studies (SAIS), Johns Hopkins University, where he was the Bernard L. Schwartz Professor of International Political Economy and director of the International Development Program at SAIS.

"We are thrilled that Frank is joining CDDRL and our quest to understand how countries advance politically and economically and the role governance plays in these interrelated challenges," said Diamond. "His path-breaking work on democracy, governance, and state building, his probing intellect, and his passionate commitment to advance theoretical and practical understanding of development - in all its dimensions - will be wonderful assets to our center and students, to the Freeman Spogli Institute, and to Stanford University."

Fukuyama has written widely on political and economic development. His best-known book, The End of History and the Last Man (Free Press, 1992) made the bestseller lists in the United States, France, Japan, and Italy and was awarded the Los Angeles Times' Book Critics Award and the Premio Capri for the Italian edition.  Fukuyama is also the author of America at the Crossroads: Democracy, Power, and the Neoconservative Legacy (2006), State-Building: Governance and World Order in the 21^st Century (2004), Our Posthuman Future: Consequences of the Biotechnology Revolution (2002), The Great Disruption: Human Nature and the Reconstitution of Social Order (1999) and Trust: The Social Virtues and the Creation of Prosperity (1995).  His new book The Origins of Political Order will be published in March 2011.

"We are delighted to welcome Frank Fukuyama at this dynamic time for FSI, particularly as we launch a new Global Underdevelopment Action Fund, to seed action-oriented, multidisciplinary faculty research projects in support of global development," said FSI Director Coit D. Blacker. "Frank's exemplary scholarship and teaching, and his dedication to the expansion of democracy and development, are an inspiration to Stanford faculty and students, and to leaders in transitioning countries the world over."

Dr. Fukuyama served as a member of the President's Council on Bioethics from 2001-2005. He holds an honorary doctorate from Connecticut College, Doane College, and Doshisha University (Japan). He is a member of the Board of Trustees of the Rand Corporation, and sits on the editorial or advisory boards of The American Interest, the Journal of Democracy, the Inter-American Dialogue, and the New America Foundation.

Fukuyama received a BA in classics from Cornell University and a PhD in political science from Harvard. He was a member of the political science department of the Rand Corporation in 1979-80, from 1983 to 1989 and in 1995-96. In 1981-82 and again in 1989, Fukuyama was a member of the Policy Planning Staff of the U.S. Department of State, specializing first in Middle East affairs and then as Deputy Director for European political-military affairs. From 1996-2000, Fukuyama was the Omer L. and Nancy Hirst Professor of Public Policy at George Mason University.

"I am thrilled to be joining Larry Diamond, Stephen D. Krasner, Kathryn Stoner and other colleagues in CDDRL's research, teaching, and policy engagement," said Fukuyama.  "CDDRL is world renowned for its interdisciplinary programs which bridge academic research and policy analysis - and we need break-through thinking in both to advance political and economic development."

The 20th century world of philosophy did not, as a rule, create superstars.

Hannah Arendt was an exception – almost from the time she coined the phrase that has become a cliché, "banality of evil," to describe the 1961 trial of Nazi Adolf Eichmann in a series of articles for The New Yorker. She acquired a cult status that her mentors, philosophers Karl Jaspers and Martin Heidegger, could hardly imagine.

Thirty-five years after her death, the German-Jewish political theorist, author of Eichmann in Jerusalem, Origins of Totalitarianism, The Human Condition and Life of the Mind, among other works, is an international industry, with new letters, commentaries and biographies published every year. But perhaps her message has been obscured by celebrity.

A scholarly conference at Stanford attempted to redress the imbalance in its own way with a recent two-day workshop, "Hannah Arendt and the Humanities: On the Relevance of Her Work Beyond the Realm of Politics," sponsored by the Freeman Spogli Institute for International Studies. Scholars from around the world discussed the life and thought of one of the most seminal and influential political philosophers of the last century.

A friend remembers

In a surprise appearance, Stanford University President Emeritus Gerhard Casper spoke of his friendship with Arendt, from their meeting in 1961 until her death in 1975.

"Why Arendt? Why Arendt now?" asked Professor Amir Eshel, director of the Forum on Contemporary Europe. He said that in the humanities, her "insights about the link between the past and the future" can "address the predicaments of our time, specifically such manmade disasters as genocide and mass expulsion."

Arendt fled Germany when Hitler rose to power in 1933, immigrating in 1941 to the United States, where she taught at a number of universities. Her works, particularly The Origins of Totalitarianism, a study of the Nazi and Stalinist regimes, spurred a wide-ranging debate on the nature and history of totalitarianism. Her books analyzed freedom, power, evil, political action – and, always, thought.

Stanford professor Robert Harrison, chair of the Department of French and Italian, made the conference's most spirited address in a talk on "passionate thinking." He considered Arendt's notion of friendship and thought as rooted in solitude and the ability to commune with oneself – that "plurality begins with the individual."

The "overwhelming question" in the humanities, he said, is "How do we negotiate the necessity of solitude as a precondition for thought?"

"What do we do to foster the regeneration of thinking? Nothing. At least not institutionally," he said. "Not only in the university, but in society at large, everything conspires to invade the solitude of thought. It has as much to do with technology as it does with ideology. There is a not a place we go where we are not connected to the collective.

"Every place of silence is invaded by noise. Everywhere we see the ravages of this on our thinking. The ability for sustained, coherent, consistent thought is becoming rare" in the "thoughtlessness of the age."

Harrison decried the public fascination with Arendt's youthful affair with Heidegger, a Nazi sympathizer; the publication of Arendt's personal letters; and her biographers' invasive use of private material – although at least one biographer, Thomas Wild of Berlin, author of Hannah Arendt, attended the workshop.

Casper said that he had to be "cajoled into coming" as Arendt was "a very private person."

"She would not have approved of videos, being taped at all times and put out on the web," he said, indicating the camera that was filming the event.

He noted that "she liked to gossip – very much so." However, he said, "What she would have been appalled by is the industry. Cottage industry? This is hardly a cottage industry anymore."

Guarded her solitude

Casper reinforced the notion of Arendt as a guardian of her own solitude: attending conferences infrequently and "always thinking … always fiercely independent," protecting her "private time, time for study, time in her apartment on Riverside Drive."

"She was forceful, opinionated, never had any doubts about her views," he said. "In certain circumstances she was willing to listen carefully and be convinced she was wrong. Those were rare."

Casper said he considered her best book to be Eichmann in Jerusalem, a book that concluded, famously, with a direct address to Eichmann:

Just as you 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.

"She was incredibly good when she observed, when she told what she saw," Casper  said. "She was incredibly suggestive and artistic – she was not definitive, not scientific," he said. "That's why she's not popular among philosophers, nor among political scientists. She was putting forward a kind of truth, not definitive, about the human condition. That was her great strength."

Arendt is more than another talking head; Eshel said that she forms a formidable counterpoint German philosopher Walter Benjamin's view of the past "as one single catastrophe, which keeps piling wreckage upon wreckage at the feet of the angel of history."

Arendt instead "wants us to acknowledge our ability to set off, to begin, to insert ourselves with word and deed into the world. Arendt seemed to have sensed that if we do not do so there may be indeed no future for us to share."