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Hannah Arendt is widely known as a philosopher who attempted to rehabilitate the ancient Greek conception of politics. According to established readings of The Human Condition, Arendt is generally regarded as a 'Graecophile' whose thought is underwritten by 'Athenian nostalgia'. Arendt's sympathies for the Greeks are hard to deny: she did indeed turn to the Athenian understanding of politics in an attempt to crystallise in it the core elements of authentic politics. However, this interpretation is excessively one-sided. In Arendt's view, the greatest contribution to the understanding of politics was offered by the Romans, not the Greeks. The Romans were much better at dealing with the problem of stability, continuity and order of politics. In Arendt's view, an exclusive focus on action, spontaneity and extraordinary deeds threatens to destabilise the life of the political community. By introducing concepts such as tradition, authority, the sacredness of foundation, the law (lex), as well as the political significance of promise and forgiveness, the Romans opened up a dimension of political sedimentation which was alien to the Greeks. Political sedimentation provides safeguards, without which a sustainable political existence would become impossible.

The aim of the dissertation is to examine the relationship between politics and morality. It is argued that conceptions of the autonomy of politics formulated by Hannah Arendt, Michael Oakeshott and Carl Schmitt offer a new – ontological – way of interpreting this relationship. The ontological approach is philosophically superior to the theoretical or rationalist approach that is dominant in the West. The starting point of the latter is a priori construction of abstract moral norms that make politics dependent on their realisation. Such a strategy advances an instrumental and reductive view of politics unable to recognise any inherent worth in it. The ontological perspective surpasses the theoretical one for two reasons. First, starting not from abstract norms but rather from the analysis of fundamental structures of political experience and conditions of political action, it acknowledges and respects the autonomy of politics as a unique form of human activity. Second, it uncovers an internal link between morality and politics, different from an external connection established by the theoretical approach. The ontological analysis demonstrates that when citizens act politically, they inevitably cultivate certain moral capabilities and virtues needed for political action. The examination of Arendt's, Schmitt's and Oakeshott's texts allows us to conclude that the affirmation of political autonomy does not compromise the close relationship between politics and morality.

The aim of the dissertation is to examine the relationship between politics and morality. It is argued that conceptions of the autonomy of politics formulated by Hannah Arendt, Michael Oakeshott and Carl Schmitt offer a new – ontological – way of interpreting this relationship. The ontological approach is philosophically superior to the theoretical or rationalist approach that is dominant in the West. The starting point of the latter is a priori construction of abstract moral norms that make politics dependent on their realisation. Such a strategy advances an instrumental and reductive view of politics unable to recognise any inherent worth in it. The ontological perspective surpasses the theoretical one for two reasons. First, starting not from abstract norms but rather from the analysis of fundamental structures of political experience and conditions of political action, it acknowledges and respects the autonomy of politics as a unique form of human activity. Second, it uncovers an internal link between morality and politics, different from an external connection established by the theoretical approach. The ontological analysis demonstrates that when citizens act politically, they inevitably cultivate certain moral capabilities and virtues needed for political action. The examination of Arendt's, Schmitt's and Oakeshott's texts allows us to conclude that the affirmation of political autonomy does not compromise the close relationship between politics and morality.

The aim of the dissertation is to examine the relationship between politics and morality. It is argued that conceptions of the autonomy of politics formulated by Hannah Arendt, Michael Oakeshott and Carl Schmitt offer a new – ontological – way of interpreting this relationship. The ontological approach is philosophically superior to the theoretical or rationalist approach that is dominant in the West. The starting point of the latter is a priori construction of abstract moral norms that make politics dependent on their realisation. Such a strategy advances an instrumental and reductive view of politics unable to recognise any inherent worth in it. The ontological perspective surpasses the theoretical one for two reasons. First, starting not from abstract norms but rather from the analysis of fundamental structures of political experience and conditions of political action, it acknowledges and respects the autonomy of politics as a unique form of human activity. Second, it uncovers an internal link between morality and politics, different from an external connection established by the theoretical approach. The ontological analysis demonstrates that when citizens act politically, they inevitably cultivate certain moral capabilities and virtues needed for political action. The examination of Arendt's, Schmitt's and Oakeshott's texts allows us to conclude that the affirmation of political autonomy does not compromise the close relationship between politics and morality.

The aim of the dissertation is to examine the relationship between politics and morality. It is argued that conceptions of the autonomy of politics formulated by Hannah Arendt, Michael Oakeshott and Carl Schmitt offer a new – ontological – way of interpreting this relationship. The ontological approach is philosophically superior to the theoretical or rationalist approach that is dominant in the West. The starting point of the latter is a priori construction of abstract moral norms that make politics dependent on their realisation. Such a strategy advances an instrumental and reductive view of politics unable to recognise any inherent worth in it. The ontological perspective surpasses the theoretical one for two reasons. First, starting not from abstract norms but rather from the analysis of fundamental structures of political experience and conditions of political action, it acknowledges and respects the autonomy of politics as a unique form of human activity. Second, it uncovers an internal link between morality and politics, different from an external connection established by the theoretical approach. The ontological analysis demonstrates that when citizens act politically, they inevitably cultivate certain moral capabilities and virtues needed for political action. The examination of Arendt's, Schmitt's and Oakeshott's texts allows us to conclude that the affirmation of political autonomy does not compromise the close relationship between politics and morality.

The aim of the dissertation is to examine the relationship between politics and morality. It is argued that conceptions of the autonomy of politics formulated by Hannah Arendt, Michael Oakeshott and Carl Schmitt offer a new – ontological – way of interpreting this relationship. The ontological approach is philosophically superior to the theoretical or rationalist approach that is dominant in the West. The starting point of the latter is a priori construction of abstract moral norms that make politics dependent on their realisation. Such a strategy advances an instrumental and reductive view of politics unable to recognise any inherent worth in it. The ontological perspective surpasses the theoretical one for two reasons. First, starting not from abstract norms but rather from the analysis of fundamental structures of political experience and conditions of political action, it acknowledges and respects the autonomy of politics as a unique form of human activity. Second, it uncovers an internal link between morality and politics, different from an external connection established by the theoretical approach. The ontological analysis demonstrates that when citizens act politically, they inevitably cultivate certain moral capabilities and virtues needed for political action. The examination of Arendt's, Schmitt's and Oakeshott's texts allows us to conclude that the affirmation of political autonomy does not compromise the close relationship between politics and morality.

The aim of the dissertation is to examine the relationship between politics and morality. It is argued that conceptions of the autonomy of politics formulated by Hannah Arendt, Michael Oakeshott and Carl Schmitt offer a new – ontological – way of interpreting this relationship. The ontological approach is philosophically superior to the theoretical or rationalist approach that is dominant in the West. The starting point of the latter is a priori construction of abstract moral norms that make politics dependent on their realisation. Such a strategy advances an instrumental and reductive view of politics unable to recognise any inherent worth in it. The ontological perspective surpasses the theoretical one for two reasons. First, starting not from abstract norms but rather from the analysis of fundamental structures of political experience and conditions of political action, it acknowledges and respects the autonomy of politics as a unique form of human activity. Second, it uncovers an internal link between morality and politics, different from an external connection established by the theoretical approach. The ontological analysis demonstrates that when citizens act politically, they inevitably cultivate certain moral capabilities and virtues needed for political action. The examination of Arendt's, Schmitt's and Oakeshott's texts allows us to conclude that the affirmation of political autonomy does not compromise the close relationship between politics and morality.

The aim of the dissertation is to examine the relationship between politics and morality. It is argued that conceptions of the autonomy of politics formulated by Hannah Arendt, Michael Oakeshott and Carl Schmitt offer a new – ontological – way of interpreting this relationship. The ontological approach is philosophically superior to the theoretical or rationalist approach that is dominant in the West. The starting point of the latter is a priori construction of abstract moral norms that make politics dependent on their realisation. Such a strategy advances an instrumental and reductive view of politics unable to recognise any inherent worth in it. The ontological perspective surpasses the theoretical one for two reasons. First, starting not from abstract norms but rather from the analysis of fundamental structures of political experience and conditions of political action, it acknowledges and respects the autonomy of politics as a unique form of human activity. Second, it uncovers an internal link between morality and politics, different from an external connection established by the theoretical approach. The ontological analysis demonstrates that when citizens act politically, they inevitably cultivate certain moral capabilities and virtues needed for political action. The examination of Arendt's, Schmitt's and Oakeshott's texts allows us to conclude that the affirmation of political autonomy does not compromise the close relationship between politics and morality.

The aim of the dissertation is to examine the relationship between politics and morality. It is argued that conceptions of the autonomy of politics formulated by Hannah Arendt, Michael Oakeshott and Carl Schmitt offer a new – ontological – way of interpreting this relationship. The ontological approach is philosophically superior to the theoretical or rationalist approach that is dominant in the West. The starting point of the latter is a priori construction of abstract moral norms that make politics dependent on their realisation. Such a strategy advances an instrumental and reductive view of politics unable to recognise any inherent worth in it. The ontological perspective surpasses the theoretical one for two reasons. First, starting not from abstract norms but rather from the analysis of fundamental structures of political experience and conditions of political action, it acknowledges and respects the autonomy of politics as a unique form of human activity. Second, it uncovers an internal link between morality and politics, different from an external connection established by the theoretical approach. The ontological analysis demonstrates that when citizens act politically, they inevitably cultivate certain moral capabilities and virtues needed for political action. The examination of Arendt's, Schmitt's and Oakeshott's texts allows us to conclude that the affirmation of political autonomy does not compromise the close relationship between politics and morality.

Many critics of Hannah Arendt claim that her account of politics lacks moral guidelines and constraints. In their view, she radically dissociated politics from morality. Such an interpretation is mistaken. These critics fail to acknowledge that Arendt's conception has its own resources of normativity. Fundamental categories of Arendt's political theory (plurality, natality, freedom, equality, forgiveness, promise) serve moral, as well as political, purposes. The internalization of these categories strengthens political actors' moral judgment and their sense of responsibility. Active participation in political life engenders respect for human dignity and the multiplicity of different perspectives. Critics ignore the moral dimension of Arendt's conception of politics because they confuse different levels of analysis of the relationship between politics and morality. In the paper, these levels are discussed using the metaphor of a three-storey house.

Many critics of Hannah Arendt claim that her account of politics lacks moral guidelines and constraints. In their view, she radically dissociated politics from morality. Such an interpretation is mistaken. These critics fail to acknowledge that Arendt's conception has its own resources of normativity. Fundamental categories of Arendt's political theory (plurality, natality, freedom, equality, forgiveness, promise) serve moral, as well as political, purposes. The internalization of these categories strengthens political actors' moral judgment and their sense of responsibility. Active participation in political life engenders respect for human dignity and the multiplicity of different perspectives. Critics ignore the moral dimension of Arendt's conception of politics because they confuse different levels of analysis of the relationship between politics and morality. In the paper, these levels are discussed using the metaphor of a three-storey house. ; Nemažai Hannah Arendt kritikų mano, kad jos politikos samprata stokoja aiškių moralinių orientyrų ir apribojimų. Jiems atrodo, kad Arendt radikaliai atribojo politiką nuo moralės ir visiškai estetizavo politikos supratimą. Tai klaidinga interpretacija. Kritikai nemato pačios Arendt politikos sampratos viduje glūdinčių normatyvumo šaltinių. Pamatinės Arendt politinės teorijos kategorijos – pliuralumas, natalumas, laisvė, lygybė, atleidimas, pažadas – jos teorijoje atlieka ne tik politinę, bet ir moralinę funkciją. Šių kategorijų internalizavimas stiprina politinių veikėjų moralinio sprendimo galią ir atsakomybės jausmą. Aktyvus dalyvavimas politiniame gyvenime ugdo pagarbą kitų žmonių orumui ir skirtingų perspektyvų įvairovei. Kritikai ignoruoja moralinę Arendt politikos sampratos dimensiją, nes painioja skirtingus kalbėjimo apie politikos ir moralės santykį lygmenis, kurie straipsnyje aptariami pasitelkiant trijų aukštų namo metaforą.

Many critics of Hannah Arendt claim that her account of politics lacks moral guidelines and constraints. In their view, she radically dissociated politics from morality. Such an interpretation is mistaken. These critics fail to acknowledge that Arendt's conception has its own resources of normativity. Fundamental categories of Arendt's political theory (plurality, natality, freedom, equality, forgiveness, promise) serve moral, as well as political, purposes. The internalization of these categories strengthens political actors' moral judgment and their sense of responsibility. Active participation in political life engenders respect for human dignity and the multiplicity of different perspectives. Critics ignore the moral dimension of Arendt's conception of politics because they confuse different levels of analysis of the relationship between politics and morality. In the paper, these levels are discussed using the metaphor of a three-storey house.

Many critics of Hannah Arendt claim that her account of politics lacks moral guidelines and constraints. In their view, she radically dissociated politics from morality. Such an interpretation is mistaken. These critics fail to acknowledge that Arendt's conception has its own resources of normativity. Fundamental categories of Arendt's political theory (plurality, natality, freedom, equality, forgiveness, promise) serve moral, as well as political, purposes. The internalization of these categories strengthens political actors' moral judgment and their sense of responsibility. Active participation in political life engenders respect for human dignity and the multiplicity of different perspectives. Critics ignore the moral dimension of Arendt's conception of politics because they confuse different levels of analysis of the relationship between politics and morality. In the paper, these levels are discussed using the metaphor of a three-storey house.

Many critics of Hannah Arendt claim that her account of politics lacks moral guidelines and constraints. In their view, she radically dissociated politics from morality. Such an interpretation is mistaken. These critics fail to acknowledge that Arendt's conception has its own resources of normativity. Fundamental categories of Arendt's political theory (plurality, natality, freedom, equality, forgiveness, promise) serve moral, as well as political, purposes. The internalization of these categories strengthens political actors' moral judgment and their sense of responsibility. Active participation in political life engenders respect for human dignity and the multiplicity of different perspectives. Critics ignore the moral dimension of Arendt's conception of politics because they confuse different levels of analysis of the relationship between politics and morality. In the paper, these levels are discussed using the metaphor of a three-storey house.