The essays collected in Persecution and the Art of Writing all deal with one problem—the relation between philosophy and politics. Here, Strauss sets forth the thesis that many philosophers, especially political philosophers, have reacted to the threat of persecution by disguising their most controversial and heterodox ideas.

“Shines a floodlight on a topic that has been cloaked in obscurity . . . a landmark work in both intellectual history and political theory” (The Wall Street Journal). Philosophical esotericism—the practice of communicating one’s unorthodox thoughts “between the lines”—was a common practice until the end of the eighteenth century. Despite its long and well-documented history, however, esotericism is often dismissed today as a rare occurrence. But by ignoring esotericism, we risk cutting ourselves off from a full understanding of Western philosophical thought. Walking readers through both an ancient (Plato) and a modern (Machiavelli) esoteric work, Arthur M. Melzer explains what esotericism is—and is not. It relies not on secret codes, but simply on a more intensive use of familiar rhetorical techniques like metaphor, irony, and insinuation. Melzer explores the various motives that led thinkers in different times and places to engage in this strange practice, while also exploring the motives that lead more recent thinkers not only to dislike and avoid this practice but to deny its very existence. In the book’s final section, “A Beginner’s Guide to Esoteric Reading,” Melzer turns to how we might once again cultivate the long-forgotten art of reading esoteric works. The first comprehensive, book-length study of the history and theoretical basis of philosophical esotericism, Philosophy Between the Lines is “a treasure-house of insight and learning. It is that rare thing: an eye-opening book . . . By making the world before Enlightenment appear as strange as it truly was, [Melzer] makes our world stranger than we think it is” (George Kateb, Professor of Politics, Emeritus, at Princeton University). “Brilliant, pellucid, and meticulously researched.” —City Journal

In this critical work on the political thought of Leo Strauss, Sean Noah Walsh addresses Leo Strauss's claims about esotericism in the philosophic texts of Plato. He challenges Strauss's understanding of esoteric writing as an attempt by Plato to secretly encode the highest truths "exclusively between the lines" in order to avoid persecution. Indeed, through the character of Socrates, the speaker with whom Plato is inextricably associated, Walsh asserts that Plato's exoteric writings were sufficiently incendiary and provocative to demonstrate that a fear of persecution was not his highest priority. The politics that follow from Strauss's thought depend on the interpretation of these Platonic philosophical bases and by analyzing how the problem of fear has been confronted in the works of Plato and Leo Strauss, Walsh offers a direct and thorough account of the politics that emerge from Strauss's esoteric reading of political philosophy. Applying Lacanian psychoanalysis, Walsh investigates the discourse of Straussian esotericism. and examines Plato's writing for examples of exoteric risk, subjecting both Plato and Strauss's writings to Lacan's psychoanalytic technique for interpreting the function of desire in discourse. Given the continuing influence of Strauss's ideas on contemporary politics, particularly within American foreign policy, Walsh's examination of this Straussian esotericism for these effects will prove an interesting read for political theorists, international relations scholars, and philosophers alike.

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.

"All political action has . . . in itself a directedness towards knowledge of the good: of the good life, or of the good society. For the good society is the complete political good. If this directedness becomes explicit, if men make it their explicit goal to acquire knowledge of the good life and of the good society, political philosophy emerges. . . . The theme of political philosophy is mankind's great objectives, freedom and government or empire—objectives which are capable of lifting all men beyond their poor selves. Political philosophy is that branch of philosophy which is closest to political life, to non-philosophic life, to human life."—From "What Is Political Philosophy?" What Is Political Philosophy?—a collection of ten essays and lectures and sixteen book reviews written between 1943 and 1957—contains some of Leo Strauss's most famous writings and some of his most explicit statements of the themes that made him famous. The title essay records Strauss's sole extended articulation of the meaning of political philosophy itself. Other essays discuss the relation of political philosophy to history, give an account of the political philosophy of the non-Christian Middle Ages and of classic European modernity, and present his theory of esoteric writing.

One of the outstanding thinkers of our time offers in this book his final words to posterity. Studies in Platonic Political Philosophy was well underway at the time of Leo Strauss's death in 1973. Having chosen the title for the book, he selected the most important writings of his later years and arranged them to clarify the issues in political philosophy that occupied his attention throughout his life. As his choice of title indicates, the heart of Strauss's work is Platonism—a Platonism that is altogether unorthodox and highly controversial. These essays consider, among others, Heidegger, Husserl, Nietzsche, Marx, Moses Maimonides, Machiavelli, and of course Plato himself to test the Platonic understanding of the conflict between philosophy and political society. Strauss argues that an awesome spritual impoverishment has engulfed modernity because of our dimming awareness of that conflict. Thomas Pangle's Introduction places the work within the context of the entire Straussian corpus and focuses especially on Strauss's late Socratic writings as a key to his mature thought. For those already familiar with Strauss, Pangle's essay will provoke thought and debate; for beginning readers of Strauss, it provides a fine introduction. A complete bibliography of Strauss's writings if included.