A probing study that demystifies the common portrayal of Leo Strauss as the inspiration for American neo-conservativism by tracing his philosophy to its German Jewish roots.

Born in rural Hesse, Germany, Leo Strauss (1899-1973) became an active Zionist and philosopher during the tumultuous and fractious Weimar Republic. As Eugene R. Sheppard demonstrates in this groundbreaking and engaging book, Strauss gravitated towards such thinkers as Franz Rosenzweig, Martin Heidegger, and Carl Schmitt as he sought to identify and overcome fundamental philosophical, political, and theological crises. The rise of Nazism impelled Strauss as a young Jewish ŽmigrŽ, first in Europe and then in America, to grapple with--and accommodate his thought to--the pressing challenges of exile. In confronting his own state of exile, Strauss enlisted premodern Jewish thinkers such as Moses Maimonides and Baruch Spinoza who earlier addressed the problem of reconciling their competing loyalties as philosophers and Jews. This is the first study to frame Strauss's political philosophy around his critique of liberalism and the problem of exile. Sheppard follows Strauss from Europe to the United States, a journey of a conservative Weimar Jew struggling with modern liberalism and the existential and political contours of exile. Strauss sought to resolve the conflicts of a Jew unwilling to surrender loyalty to his ancestral community and equally unwilling to adhere to the strictures of orthodox observance. Strauss saw truth and wisdom as transcending particular religious and national communities, as well as the modern enlightened humanism in which he himself had been nurtured. In his efforts to navigate between the Jewish and the philosophical, the ancient and the modern, Berlin and New York, Strauss developed a distinctively programmatic way of reading and writing "between the lines." Sheppard recaptures the complexity and intrigue of this project which has been ignored by those who both reject and claim Strauss's legacy.

Leo Strauss was a political philosopher who died in 1973 but came to came to prominent attention in the United States and also Britain around the beginning of the War in Iraq. Charges began emerging that architects of the war such as Paul Wolfowitz and large numbers of staff in the US State and Defense Departments had studied with, or been influenced by, the academic work of Strauss and his followers. A vague, but powerful, idea was generated in the popular press that a group known as the Straussians had been instrumental in the long-range strategic planning of American foreign policy, both to advance American interests and to encourage democratic revolutions outside the West. This volume of essays opens up the topic of Leo Strauss and the Straussians to those outside the relatively narrow circles who have been concerned with him and his followers up to now.

Leo Strauss articulates the conflict between reason and revelation as he explores Spinoza's scientific, comparative, and textual treatment of the Bible. Strauss compares Spinoza's Theologico-political Treatise and the Epistles, showing their relation to critical controversy on religion from Epicurus and Lucretius through Uriel da Costa and Isaac Peyrere to Thomas Hobbes. Strauss's autobiographical Preface, traces his dilemmas as a young liberal intellectual in Germany during the Weimar Republic, as a scholar in exile, and as a leader of American philosophical thought. "[For] those interested in Strauss the political philosopher, and also those who doubt whether we have achieved the 'final solution' in respect to either the character of political science or the problem of the relation of religion to the state." —Journal of Politics "A substantial contribution to the thinking of all those interested in the ageless problems of faith, revelation, and reason." —Kirkus Reviews Leo Strauss (1899-1973) was the Robert Maynard Hutchins Distinguished Service Professor Emeritus of political science at the University of Chicago. His contributions to political science include The Political Philosophy of Hobbes, The City and the Man, What is Political Philosophy?, and Liberalism Ancient and Modern.

An examination of the intertwined lives and writings of a group of prominent twentieth-century Jewish thinkers who experienced exile and migration Exile, Statelessness, and Migration explores the intertwined lives, careers, and writings of a group of prominent Jewish intellectuals during the mid-twentieth century—in particular, Theodor Adorno, Hannah Arendt, Walter Benjamin, Isaiah Berlin, Albert Hirschman, and Judith Shklar, as well as Hans Kelsen, Emmanuel Levinas, Gershom Scholem, and Leo Strauss. Informed by their Jewish identity and experiences of being outsiders, these thinkers produced one of the most brilliant and effervescent intellectual movements of modernity. Political philosopher Seyla Benhabib’s starting point is that these thinkers faced migration, statelessness, and exile because of their Jewish origins, even if they did not take positions on specifically Jewish issues personally. The sense of belonging and not belonging, of being “eternally half-other,” led them to confront essential questions: What does it mean for the individual to be an equal citizen and to wish to retain one’s ethnic, cultural, and religious differences, or perhaps even to rid oneself of these differences altogether in modernity? Benhabib isolates four themes in their works: dilemmas of belonging and difference; exile, political voice, and loyalty; legality and legitimacy; and pluralism and the problem of judgment. Surveying the work of influential intellectuals, Exile, Statelessness, and Migration recovers the valuable plurality of their Jewish voices and develops their universal insights in the face of the crises of this new century.

Is Leo Strauss truly an intellectual forebear of neoconservatism and a powerful force in shaping Bush administration foreign policy? The Truth about Leo Strauss puts this question to rest, revealing for the first time how the popular media came to perpetuate such an oversimplified view of such a complex and wide-ranging philosopher. More important, it corrects our perception of Strauss, providing the best general introduction available to the political thought of this misunderstood figure. Catherine and Michael Zuckert—both former students of Strauss—guide readers here to a nuanced understanding of how Strauss’s political thought fits into his broader philosophy. Challenging the ideas that Strauss was an inflexible conservative who followed in the footsteps of Nietzsche, Heidegger, and Carl Schmitt, the Zuckerts contend that Strauss’s signature idea was the need for a return to the ancients. This idea, they show, stemmed from Strauss’s belief that modern thought, with its relativism and nihilism, undermines healthy politics and even the possibility of real philosophy. Identifying this view as one of Strauss’s three core propositions—America is modern, modernity is bad, and America is good—they conclude that Strauss was a sober defender of liberal democracy, aware of both its strengths and its weaknesses. The Zuckerts finish, appropriately, by examining the varied work of Strauss’s numerous students and followers, revealing the origins—rooted in the tensions within his own thought—oftheir split into opposing camps. Balanced and accessible, The Truth about Leo Strauss is a must-read for anyone who wants to more fully comprehend this enigmatic philosopher and his much-disputed legacy.