As Habermas points out in the Liberating Power of Symbols political conflicts are nowadays "increasingly defined from a cultural standpoint." Thus, concludes the German philosopher "intercultural understanding" becomes a task (maybe a project and a process in the manner in which both Kant and Habermas define the Enlightenment) to be achieved. Habermas considers this to be a task that is facing the Europeans, namely, the "intercultural understanding between the world of Islam and the Judeo-Christian West." However, it seems that Europe faces the problem of intercultural understanding not as an external task, but fundamentally as internal. What is at stake for Europe is the meaning of the concept itself of "Europeans," a concept that Habermas takes for granted in assigning the task for "we, Europeans," as he makes the call. This takes us even deeper to the level of what maybe Nietzsche was already looking for, before the project of an European Union ever have been conceived, namely a way to overcome the "pathological estrangement which the insanity of nationality has induced," the "shortsighted and quick-handed politicians who are at the top today with the help of this insanity," and their "separatist policies." All these elements, according to Nietzsche, make us blind to the task of preparing a "new synthesis" and of anticipating "experimentally the European of the future." Intercultural understanding as a type of politics is a task. It is not a given. It is also an internal task. It brings under question first the "subject" of the enterprise, before problematizing the other. Also, and most fundamentally, it is not only a critical task, but it is a creative task. It requires a new synthesis. The assumption that my paper makes is that this new form of politics centered on producing intercultural understanding through the production of new syntheses and criteria for understanding and judging reality should be associated with an understanding of political power that emphasizes its imaginative depth and reach, its imaginative capacity. It is the purpose of this paper to construct, with the help of Hannah Arendt's political philosophy, a concept of imaginative political power. Arendt's conception of political power needs to be understood in connection with what she considers the event of the 20th century, the existence of totalitarian movements and political regimes. Only in connection with this event can the meaning of political creativity for Arendt and the emphasis she places on the importance of this type of creativity be understood. Also, Arendt's notion of political creativity is connected with her concept of imagination. The assumption my paper makes is that imagination should be seen as another type of power, similar to the powers of forgiveness and promise. The power of imagination is connected with forgiveness and promise. I am making the point that the power of imagination is foundational for both the powers of promise and forgivenessAt the same time, an imaginative type of power needs to include not only action, but also, and I will argue more importantly, judgment. I agree with Villa that judgment is the other, very important, side of action for Arendt. Thus Arendt's concept of political power needs to be understood in connection with both action and judgment. Thus, since imagination is a central feature of political (and historical) judgment for Arendt and since political power needs to be understood in connection with both action and judgment, my assumption is that imagination should be seen as a central feature of political power as well. The overall assumption I make is that the manner in which Arendt understands political power is connected to the very important role the notion of world plays for her... ..PAT.-Unpublished Manuscript [ABSTRACT FROM AUTHOR]