In this book, Philipp von Wussow argues that the philosophical project of Leo Strauss must be located in the intersection of culture, religion, and the political. Based on archival research on the philosophy of Strauss, von Wussow provides in-depth interpretations of key texts and their larger theoretical contexts. Presenting the necessary background in German-Jewish philosophy of the interwar period, von Wussow then offers detailed accounts and comprehensive interpretations of Strauss's early masterwork, Philosophy and Law, his wartime lecture "German Nihilism," the sources and the scope of Strauss's critique of modern "relativism," and a close commentary on the late text "Jerusalem and Athens." With its rare blend of close reading and larger perspectives, this book is valuable for students of political philosophy, continental thought, and twentieth-century Jewish philosophy alike. It is indispensable as a guide to Strauss's philosophical project, as well as to some of the most intricate details of his writings. --

2020 CHOICE Outstanding Academic Title In this book, Philipp von Wussow argues that the philosophical project of Leo Strauss must be located in the intersection of culture, religion, and the political. Based on archival research on the philosophy of Strauss, von Wussow provides in-depth interpretations of key texts and their larger theoretical contexts. Presenting the necessary background in German-Jewish philosophy of the interwar period, von Wussow then offers detailed accounts and comprehensive interpretations of Strauss's early masterwork, Philosophy and Law, his wartime lecture "German Nihilism," the sources and the scope of Strauss's critique of modern "relativism," and a close commentary on the late text "Jerusalem and Athens." With its rare blend of close reading and larger perspectives, this book is valuable for students of political philosophy, continental thought, and twentieth-century Jewish philosophy alike. It is indispensable as a guide to Strauss's philosophical project, as well as to some of the most intricate details of his writings.

Leo Strauss's Philosophy and Law contains a groundbreaking study of the political philosophy of Maimonides and his Islamic predecessors, and it offers an argument on behalf of that philosophy which is also a profound critique of modern philosophy. Here is an entirely new and complete English translation of Strauss's work, which takes as its ideal the exacting standards of accuracy that Strauss himself emphasized in his own work. It includes a prefatory essay introducing the argument of each of the four sections of Philosophy and Law. This is a fresh and challenging treatment of the perennial conflict between reason and revelation, or philosophy and religion. Strauss's key contention in this book is that the most influential modern approaches to this conflict have run aground in ways that reflect their loss of key insights developed by the medieval philosophers of Islam and their Jewish pupils, especially Maimonides. Strauss challenges the modern view that scientific enlightenment must ultimately amount to atheism, and that therefore there can be no such thing as enlightened religion. Through a careful, original, and detailed treatment of central works of the medieval Islamic-Jewish tradition, especially Maimonides' Guide of the Perplexed, Strauss aims to recover their key insights into this question.

Liberal democracy is today under unprecedented attack from both the left and the right. Offering a fresh and penetrating examination of how Leo Strauss understood the emergence of liberal democracy and what is necessary to sustain and elevate it, Leo Strauss on Democracy, Technology, and Liberal Education explores Strauss' view of the intimate (and troubling) relation between the philosophic promotion of liberal democracy and the turn to the modern scientific-technological project of the "conquest of nature." Timothy W. Burns explicates the political reasoning behind Strauss' recommendation of reminders of genuine political greatness within democracy over and against the failure of nihilistic youth to recognize it. Elucidating what Strauss envisaged by a liberally-educated sub-political or cultural-level aristocracy—one that could elevate and sustain liberal democracy—and the roles that both philosophy and divine-law traditions should have in that education, Burns also lays out Strauss' frequent (though often tacit) engagement with the thought of Heidegger on these issues.

On Tyranny remains a perennial favorite, possessing a timelessness that few philosophical or scholarly debates have ever achieved. On one hand, On Tyranny is the first book-length work in Leo Strauss's extended study of Xenophon, and his "Restatement" retains a vivacity and directness that is sometimes absent in his later works. On the other, "Tyranny and Wisdom" is perhaps the most succinct yet fullest articulation of Alexandre Kojève's overall political thought, and it presents what may be the most uncompromising alternative to Strauss's position as a whole. This volume contains for the first time a comprehensive and critical examination of the debate from scholars well versed in the thought of Strauss, Kojève, Hegel, Heidegger, and the end of history thesis. Of particular interest will be the appendix, which offers for the first time Kojève's unabridged response to Strauss, a response previously available only from the Fonds Kojève at Le Bibliothèque Nationale de France. Accessible to students and scholars alike, this volume works equally well in the classroom and as a resource for more advanced research.

How can Leo Strauss's critique of modernity and his return to tradition, especially Maimonides, help us to save democracy from its inner dangers? In this book, Corine Pelluchon examines Strauss's provocative claim that the conception of man and reason in the thought of the Enlightenment is self-destructive and leads to a new tyranny. Writing in a direct and lucid style, Pelluchon avoids the polemics that have characterized recent debates concerning the links between Strauss and neoconservatives, particularly concerns over Strauss's relation to the extreme right in Germany. Instead she aims to demystify the origins of Strauss's thought and present his relationship to German and Jewish thought in the early twentieth century in a manner accessible not just to the small circles devoted to the study of Strauss, but to a larger public. Strauss's critique of modernity is, she argues, constructive; he neither condemns modernity as a whole nor does he desire a retreat back to the Ancients, where slaves existed and women were not considered citizens. The question is to know whether we can learn something from the Ancients and from Maimonides—and not merely about them.

For Lampert, Strauss's essay is equally important for understanding Strauss himself. Lampert's Strauss is a sympathetic admirer of Nietzsche and his teachings, who ultimately situates him in the company of Plato and elevates understanding the contest between Plato and Nietzsche into the highest task facing contemporary or postmodern philosophy. Why, then, should Strauss have kept this admiration hidden while permitting such a distorted public view of his thought? And why should he have discouraged others from appreciating the teachings that had proved so important to his own philosophical liberation and training? According to Lampert, the answers lie in Strauss's own esoteric writing, full of subtexts, implications, and consequences. Strauss conceived of philosophy as a furtive undertaking, and believed Nietzsche had rejected the necessity of this role for philosophy in favor of a daring candor.