This critical study of the influential political theorist dispels popular myths and reveals the inner logic of his varied and notoriously complex writings. Political theorist Leo Strauss was unexpectedly thrust into the media spotlight for his alleged influence on neoconservative politics. With The Truth about Leo Strauss, Michael and Catherine Zuckert challenged the many claims and speculations about this complex thinker. Now, with Leo Strauss and the Problem of Political Philosophy, they offer a more comprehensive interpretation of Strauss’s thought, using the many manifestations of the “problem of political philosophy” as their touchstone. Strauss, they argue, sought to restore political philosophy to its original Socratic form. This is demonstrated through his critique of positivism and historicism, two intellectual currents that undermined his Socratic project. The authors also explore Strauss’s interpretation of both ancient and modern political philosophers, including Plato, Aristotle, Machiavelli, and Locke. Finally, they examine Strauss’s thought in the context of the twentieth century, when his chief interlocutors were Schmitt, Husserl, Heidegger, and Nietzsche. Leo Strauss and the Problem of Political Philosophy is the most in-depth treatment of this often misunderstood thinker, examining his ideas across his long career. It reveals Strauss’s overall intellectual project: to decode how ancient and modern theory attempted to solve the problem of political philosophy. And it shows why Strauss considered the ancient solution both philosophically and politically superior.

This book, by one of the most prominent interpreters of Leo Strauss's thought, was the first to address the problem that Leo Strauss himself said was the theme of his studies: the theologico-political problem or the confrontation with the theological and the political alternative to philosophy as a way of life. In his theologico-political treatise, which comprises four parts and an appendix, Heinrich Meier clarifies the distinction between political theology and political philosophy and reappraises the unifying center of Strauss's philosophical enterprise. The book is the culmination of Meier's work on the theologico-political problem. It will interest anyone who seeks to understand both the problem caused by revelation for philosophy and the challenge posed by political-religious radicalism. The appendix makes available for the first time two lectures by Strauss that are immediately relevant to the subject of this book and that will open the way for future research and debate on the legacy of Strauss.

The first comprehensive discussion of Leo Strauss's writings on Islamic political thought, and his reflections on religion, philosophy, and politics in their relationship with wisdom, persecution, divine law, and unbelief in the writings of Muslim thinkers, including Alfarabi and Averroes and in the famous Arabic collection, the Arabian Nights.

Leo Strauss’s What Is Political Philosophy? addresses almost every major theme in his life’s work and is often viewed as a defense of his overall philosophic approach. Yet precisely because the book is so foundational, if we want to understand Strauss’s notoriously careful and complex thinking in these essays, we must also consider them just as Strauss treated philosophers of the past: on their own terms. Each of the contributors in this collection focuses on a single chapter from What Is Political Philosophy? in an effort to shed light on both Strauss’s thoughts about the history of philosophy and the major issues about which he wrote. Included are treatments of Strauss’s esoteric method of reading, his critique of behavioral political science, and his views on classical political philosophy. Key thinkers whose work Strauss responded to are also analyzed in depth: Plato, Al-Farabi, Maimonides, Hobbes, and Locke, as well as twentieth-century figures such as Eric Voegelin, Alexandre Kojève, and Kurt Riezler. Written by scholars well-known for their insight and expertise on Strauss’s thought, the essays in this volume apply to Strauss the same meticulous approach he developed in reading others. The first book-length treatment on a single book by Strauss, Leo Strauss’s Defense of the Philosophic Life will serve as an invaluable companion to those seeking a helpful introduction or delving deeper into the major themes and ideas of this controversial thinker.

This insightful Handbook reviews the key frameworks guiding political scientists and historians of political thought. Comprehensive in scope, it covers historical methodology, traditions, epochs, and classic authors and texts, spanning from ancient Greece until the nineteenth century.

Recovering Hegel from the Critique of Leo Srauss offers a defense of modernity against the critique of the influential mid-twentieth century political philosopher, Leo Strauss. Strauss, whose influence on contemporary conservative political theory is well documented, discovered the ground of much of what he found wanting in contemporary political and social life to lie in the philosophy of the 19th century German philosopher, G. W. F. Hegel. Specifically, Strauss accused Hegel of being the greatest exponent of historicism and thus the relativism that afflicts modern thought. Ultimately, according to Strauss, this has led to the nihilism and general mediocrity that characterizes modern western culture. In this book, Sara MacDonald and Barry Craig examine Strauss’s reading of Hegel and argue that in fact it is a mis-reading. Contrary to Strauss’s interpretation, this book holds that Hegel was no relativist and in fact sought to show the compatibility of objective, eternal truth with modern human subjectivity. At the same time, it illustrates the way in which Hegel’s thought prepared the ground for enlightened modern liberal democracies and also remains relevant to current social and political conversations.

This collection by some of the leading scholars of Strauss' work is the first devoted to Strauss' thought regarding education. It seeks to address his conception of education as it applies to a range of his most important concepts, such as his views on the importance of revelation, his critique of modern democracy, and the importance of modern classical education. This book attempts to maintain traditional scholarly standards in the hope of approaching both Strauss and his work in a dispassionate and objective manner. It contains both biographical as well as scholarly chapters aimed first and foremost at understanding the corpus of Strauss' work and also his significance as an educational thinker.

Leo Strauss and Anglo-American Democracy critically interprets Strauss's political philosophy from a conservative perspective. Most mainstream readers of Strauss have either condemned him from the Left as an extreme right-wing opponent of liberal democracy or celebrated him from the Right as a traditional defender of Western civilization. Rejecting both portrayals, Grant Havers shifts the debate beyond the conventional parameters stating that Strauss was neither a man of the Far Right nor a conservative but. in fact a secular Cold War liberal. In Leo Strauss and Anglo-American Democracy Havers contends that the most troubling implication of Straussianism is that it provides an ideological rationale for the aggressive spread of democratic values on a global basis while ignoring the preconditions that make these values possible. Concepts such as the rule of law, constitutional government, Christian morality, and the separation of church and state are not easily transplanted beyond the historic confines of Anglo-American civilization, as recent wars to spread democracy have demonstrated.

Leo Strauss’s lifelong intellectual mission was to recover ‘classical rationalism’, a pursuit that has made him a controversial figure to this day. While his critics see him as responsible for a troubling anti-democratic strain in modern politics, others argue that his thought is in fact the best defence of responsible democracy. Neil Robertson’s new introduction to Strauss aims to transcend these divides and present a non-partisan account of his thought. He shows how Strauss’ intellectual formation in Weimar Germany and flight from Nazism led him to develop a critique of modernity that tended to support a conservative politics, while embracing a radical sense of what philosophy is and can be. He examines the way in which Strauss built upon the thought of Nietzsche and Heidegger in order to show how their 'nihilism' led not to a standpoint beyond western rationality, but to a recovery of its roots. This skillful reconstruction of the coherence and unity of Strauss’ thought is the essential guide for anyone wishing to fully grasp the contribution of one of the most contentious and intriguing figures in 20th century intellectual history.

This book compares the thought of Michael Oakeshott and Leo Strauss, bringing Oakeshott’s desire for a renaissance of poetic individuality into dialogue with Strauss’s recovery of the universality of philosophical enlightenment. Starting from the conventional understanding of these thinkers as important voices of twentieth-century conservatism, McIlwain traces their deeper and more radical commitments to the highpoints of human achievement and their shared concerns with the fate of traditional inheritances in modernity, the role and meaning of history, the intention and meaning of political philosophy, and the problem of politics and religion. The book culminates in an articulation of the positions of Oakeshott and Strauss as part of the quarrel of poetry and philosophy, revealing the ongoing implications of their thinking in terms of the profound spiritual and political questions raised by modern thinkers such as Hobbes, Hegel, Nietzsche and Heidegger and leading back to foundational figures of Western civilization including St. Augustine and Socrates.