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Stephan Steiner presents a historical-biographical study of Leo Strauss in which he investigates the contexts and origins of Strauss’s political philosophy. By emphasizing the transformation of Strauss’s philosophic position in the USA Steiner not only situates Strauss in the constellations of the Weimar Republic - such as the sociology of knowledge, historicism, and dialectical theology - but shows how he brought a specifically German critique of modernity to America. In order to trace this development in detail, the author reconstructs Strauss’s understanding of revelation, his critique of historicism, and the philosophical-historical presuppositions of his view of antiquity. Instead of simply relying on autobiographical statements or the desire for unifying Strauss’s thought, Steiner offers an experiential account that renders readable the historical conditions of his political philosophy.
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Political science --- Philosophy --- Strauss, Leo.
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Philosophie politique --- Strauss, Leo, --- Critique et interprétation --- Strauss, Leo --- Political science --- Science politique --- Philosophy. --- Philosophie --- Strauss, Leo. --- Philosophie politique.
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Jewish philosophy --- Philosophy, American --- Maimonides, Moses, --- Strauss, Leo. --- Influence.
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Enlightenment --- Philosophy, Ancient --- Philosophy --- Political science --- History --- Philosophy --- Strauss, Leo.
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"Modernity and What Has Been Lost comes out of a conference held at the Jagiellonian University in Krakw̤, Poland, on June 4-5, 2009 that sought to identify Leo Strauss's intellectual background in re: the repudiation of a modern idea of homogenous, universal state (considered as an illegitimate synthesis of Jerusalem and Athens, i.e., the claims of Reason and Revelation). The world we live in, molded by science and historical relativism, may be described as hostile to human dignity or perfection, or abhorrent to those who love the search for wisdom. Straussian teaching consisted in the steady effort to reopen "the quarrel between the Ancients and the Moderns," and refers to the esoteric way of writing practiced by the most profound thinkers of the past which has been apparently forgotten in the last three centuries. Strauss binds the concept of natural right with the question of maintenance of conditions for philosophizing, and it probably seems to him that such defense of philosophy is the highest task in our times. However, one must be well aware that philosophizing always means a perilous way of life. Indeed, it may be destructive of the city (polis) itself as far as the city exists due to some crucial beliefs the philosopher might put in doubt. Reflecting on those issues, Strauss engaged in several highly important debates with his contemporaries, in an open way with, e.g., Carl Schmitt, Karl Lw̲ith and Alexandre Kojv̈e, and more tacitly with Martin Heidegger"--Provided by publisher.
Civilization, Modern --- Political science --- Philosophy --- Philosophy --- Strauss, Leo --- Strauss, Leo --- Criticism and interpretation. --- Political and social views.
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"Interprets Leo Strauss's political philosphy from a conservative standpoint and argues that Strauss was a Cold War liberal. Suggests inattention to Christianity is crucial to the Straussian portrayal of Anglo-American democracy as a universal regime whose eternal ideals of liberty and constitutional governmnent accord with the teachings of Plato and Aristotle, rather than the Gospels"--
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Leo Strauss (1899–1973), one of the preeminent political philosophers of the twentieth century, was an astute interpreter of Maimonides's medieval masterpiece, The Guide of the Perplexed. In Progressive Minds, Conservative Politics, Aryeh Tepper overturns the conventional view of Strauss's interpretation and of Strauss's own mature thought. According to the scholarly consensus, Strauss traced the well-known contradictions in the Guide to the fundamental tension in Maimonides's mind between reason and revelation, going so far as to suggest that while the Jewish philosopher's overt position was religiously pious (i.e., on the side of "Jerusalem"), secretly he was on the side of reason, or "Athens." In Tepper's analysis, Strauss's judgments emerge as much more complex than this and also more open to revision. In his later writings, Tepper shows, Strauss pointed to contradictions in Maimonides's thought not only between but also within both "Jerusalem" and "Athens." Moreover, Strauss identified, and identified himself with, an esoteric Maimonidean teaching on progress: progress within the Bible, beyond the Bible, and even beyond the rabbinic sages. Politically a conservative thinker, Strauss, like Maimonides, located man's deepest satisfaction in progressing in the discernment of the truth. In the fullness of his career, Strauss thus pointed to a third way beyond the modern alternatives of conservatism and progressivism.
Philosophy, Medieval. --- Jewish philosophy. --- Judaism. --- Medieval philosophy --- Scholasticism --- Jews --- Philosophy, Jewish --- Philosophy, Israeli --- Religions --- Semites --- Philosophy --- Religion --- Maimonides, Moses, --- Strauss, Leo.
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The Enduring Importance of Leo Strauss takes on the crucial task of separating what is truly important in the work of Leo Strauss from the ephemeral politics associated with his school. Laurence Lampert focuses on exotericism: the use of artful rhetoric to simultaneously communicate a socially responsible message to the public at large and a more radical message of philosophic truth to a smaller, more intellectually inclined audience. Largely forgotten after the Enlightenment, exotericism, he shows, deeply informed Strauss both as a reader and as a philosophic writer-indeed, Lampert argues, Strauss learned from the finest practitioners of exoteric writing how to become one himself. Examining some of Strauss's most important books and essays through this exoteric lens, Lampert reevaluates not only Strauss but the philosophers-from Plato to Halevi to Nietzsche-with whom Strauss most deeply engaged. Ultimately Lampert shows that Strauss's famous distinction between ancient and modern thinkers is primarily rhetorical, one of the great examples of Strauss's exoteric craft. Celebrating Strauss's achievements while recognizing one main shortcoming-unlike Nietzsche, he failed to appreciate the ramifications of modern natural science for philosophy and its public presentation-Lampert illuminates Strauss as having even greater philosophic importance than we have thought before.
Philosophy --- Philosophy, Ancient. --- Enlightenment. --- Political science --- History --- Philosophy. --- Strauss, Leo. --- politics, political, exotericism, rhetoric, communication, social studies, philosophy, philosopher, philosophical, radical, truth, audience, debate, analysis, enlightenment, writer, reader, influential, influences, close reading, plato, halevi, nietzsche, ancient, modern, contemporary, rhetorical, natural world, science, scientific, 20th century, history, historical.
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