Relevant bibliographies by topics / Strauss, Leo, – Contributions in political science

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Academic literature on the topic 'Strauss, Leo, – Contributions in political science'

Author: Grafiati
Published: 10 March 2023

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Journal articles on the topic "Strauss, Leo, – Contributions in political science"

1

Abbott, James R. "Facts, values, and evaluative explanation: Contributions of Leo Strauss to contemporary debates." American Sociologist 32, no. 1 (March 2001): 50–77. http://dx.doi.org/10.1007/s12108-001-1011-x.

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Douglas Albert, Craig. "TOCQUEVILLE’S THEOLOGICO-POLITICAL PREDICAMENT: LEO STRAUSS, RELIGION AND DEMOCRACY IN AMERICA." RELIGION AND POLITICS IN THE CONTEMPORARY TURKISH-SPEAKING WORLD 13, no. 2 (February 27, 2019): 113–36. http://dx.doi.org/10.54561/prj1301113a.

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This paper analyzes Tocqueville’s Democracy in America in a new light. When viewed through Leo Strauss’ conception of the theologico-political problem, a novel reading of Tocqueville is presented. This interpretation argues that one of Democracy’s major themes concerns reason versus revelation. Within such a reading, it contends that Tocqueville’s seminal contribution to the history of political philosophy contained within it his reluctant announcement that religion may not be able to cure the social ills liberal democracy brings with it. Mainly, this is because Tocqueville fears democracy will contribute to the decline of religion itself. Tocqueville subtlety reveals his concerns over religion’s possible inadequacy, offers explanations thereof, and postulates another concept as a mitigating tool that has similar moderating effects on democratic defects: self-interest well understood.
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KING, RICHARD H. "RIGHTS AND SLAVERY, RACE AND RACISM: LEO STRAUSS, THE STRAUSSIANS, AND THE AMERICAN DILEMMA." Modern Intellectual History 5, no. 1 (April 2008): 55–82. http://dx.doi.org/10.1017/s1479244307001539.

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My interest here is in the way Leo Strauss (1899–1973) and his followers, the Straussians, have dealt with race and rights, race and slavery in the history of the United States. I want, first, to assess Leo Strauss's rather ambivalent attitude toward America and explore the various ways that his followers have in turn analyzed the Lockean underpinnings of the American “regime,” sometimes in contradistinction to Strauss's views on the topic. With that established, I turn to the account, particularly that offered by Harry Jaffa, of how slavery and race comported—or did not—with the Straussian account of the political foundations of the new nation and how latter-day followers of Strauss have dealt with the persisting topic of race and racism in America. Overall, I want to make two large points. First, the Straussian commitment to superhistorical standards provides the Straussians with a moral perspective on slavery, race, and racism. Second, though race and slavery have been less than central among the concerns of most followers of Strauss, the contributions of Jaffa and others have significantly shaped the present American conservative position on race, including the idea of color-blindness.
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Velasco Gómez, Ambrosio. "Historia y filosofía en la interpretación de las teorías políticas." Crítica (México D. F. En línea) 25, no. 75 (January 7, 1993): 3–29. http://dx.doi.org/10.22201/iifs.18704905e.1993.903.

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This work belongs to the discussion between historians and science philosophers on methodological matters in the study of the nature and development of scientific theories. Notably, this paper seeks to state some fundamental steps towards the interpretation and reconstruction of political theories. In order to achieve this, Leo Strauss’s philosophical view, as well as Quentin Skinner’s historical approach, are critically examined, pointing out their most significant progresses as well as their main problems and weaknesses. On the grounds of this critical analysis, the need to seriously consider the history and philosophy of political theory as being mutually complementary is stated. Within this comprehensive approach, this paper considers the proposal of Alasdair MacIntyre which seeks to recover, through the concept of “research tradition”', significant philosophical and historical studies within political theory. Notwithstanding, MacIntyre, Strauss and Skinner do not take contemporary hermeneutic theories seriously when they formulate their interpretative perspectives. Beginning with contemporary hermeneutic philosophers (Gadamer, Ricoeur), the most significant contributions by Strauss, Skinner and MacIntyre are looked at in order to develop a historical and philosophical approach to study change and evolution in political theories. [Traducción: Gabriela Montes de Oca V.]
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Lenzner, Steven J. "Introduction: Leo Strauss." Perspectives on Political Science 33, no. 4 (October 2004): 196. http://dx.doi.org/10.3200/ppsc.33.4.196-196.

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SCHWARTZ, DANIEL B. "GAUGING THE GERMAN JEWISH." Modern Intellectual History 17, no. 2 (September 17, 2018): 579–88. http://dx.doi.org/10.1017/s1479244318000380.

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Few fields are as riddled with terminological indecision as “German Jewish thought.” One cannot invoke this sphere without immediately bumping up against essential questions of definition. Should membership within its bounds be reserved for those who wrote, primarily, as Jews for Jews, even if in a non-Jewish language? Or should its borders be expanded substantially to include Jewish contributions to secular German thought—or, perhaps more aptly put, secular thought in German, in order not to exclude the vast number of Central European Jewish innovators who wrote in the language? If one takes the latter route, the problems only proliferate, for the question then ensues, what makes any of these supposed Jewish contributionsJewish? How is the Jewishness of a particular work, school of thought, or sensibility to be gauged and assessed? How does one avoid the risk of reading too much in—or too little? How does one steer clear of reducing Jewishness to some stable core or essence, without relying on a notion so broad and diffuse as to be effectively meaningless? And always lurking is the question whether, in imputing Jewishness to a cultural product or outlook, one has betrayed its creator, who would have recoiled at being labeled a “Jewish” author or artist. These problems are not peculiar to German Jewish intellectual history. They arise wherever and whenever Jews have been disproportionately prominent in the shaping of secular culture—for instance, in the writing of the “New York intellectuals” in the postwar United States. But the role of authors and artists of German Jewish background proved especially pronounced even after many, like Hannah Arendt or Leo Strauss, emigrated to escape the Nazis. In their new environments, they remained active participants in intellectual life, and the question remains whether they were carrying on the tradition of German Jewish thought.
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Lenzner, Steven J., and William Kristol. "Leo Strauss: An Introduction." Perspectives on Political Science 33, no. 4 (October 2004): 204–14. http://dx.doi.org/10.3200/ppsc.33.4.204-214.

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Paris, Crystal C. "Review Article: Leo Strauss." European Journal of Political Theory 9, no. 3 (July 2010): 347–56. http://dx.doi.org/10.1177/1474885110363986.

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Altman, William H. F. "Leo Strauss in 1962." Perspectives on Political Science 39, no. 2 (April 13, 2010): 97–107. http://dx.doi.org/10.1080/10457091003685092.

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10

Jensen, Michael. "Leo Strauss, Max Weber, And The Scientific Study Of Politics." Canadian Journal of Political Science 38, no. 2 (June 2005): 517–19. http://dx.doi.org/10.1017/s0008423905399999.

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Leo Strauss, Max Weber, And The Scientific Study Of Politics, Nasser Behnegar, Chicago: U. of Chicago Press, 2003, pp, xiii, 221.Any serious student of Leo Strauss will be familiar with the fact that Strauss was a serious critic of modern political science. Strauss contended throughout his career that the modern social sciences are one of the driving forces currently driving modern liberalism into a state of crisis. In Leo Strauss, Max Weber and The Scientific Study of Politics, Nasser Behnegar encapsulates Strauss' critique of the modern social sciences in an accessible and easy to read text.
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Dissertations / Theses on the topic "Strauss, Leo, – Contributions in political science"

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KEEDUS, Liisi. "Omitted encounters : the early political thought of Hannah Arendt and Leo Strauss." Doctoral thesis, 2010. http://hdl.handle.net/1814/14485.

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Defence date: 28 January 2010
Examining Board: Prof. Martin Van Gelderen, Supervisor, European University Institute; Prof. Steven Aschheim, Hebrew University, Jerusalem; Prof. Raymond Geuss, Cambridge University; Prof. Bo Stråth, Helsinki University
PDF of thesis uploaded from the Library digital archive of EUI PhD theses
It is my contention that a historically and thus philosophically accurate understanding of Arendt’s and Strauss’s projects cannot be gained without knowledge of the debates and controversies that shaped their early thought. I will also argue that it is insufficient to limit such a reconstruction to a single or few contemporary figures of influence, or even more so, to their engagement with the canon of philosophy or the 'problem of modernity'. Instead, Arendt’s and Strauss’s intellectual and political maturation took place in the broader context of a variety of overlapping contemporary conceptual fields, conventions and concerns. By reconstructing the unfolding of Arendt’s and Strauss’s scholarly and political outlook against the background of these discursive contexts, I hope to show that what are often understood as their critiques of modernity - and confronted as such, in this general sense, or used as a source of inspiration - emerged from their engagement with these particular disputes. Alongide the ways in which the conventions and concerns of their time influenced their philosophical and political sensibilities, I will also spell out their early critiques of these conventions, intellectual or political.They did not only intellectually inherit certain disciplinary traditions of discussion, but also sought to overcome what they deemed had led these astray.
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Park, Sung-Woo. "Politics of soul-care : Socratic and Platonic political life and its modern reclamations /." 2002. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&res_dat=xri:pqdiss&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:3060252.

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Books on the topic "Strauss, Leo, – Contributions in political science"

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Leo Strauss and the American right. Basingstoke: Macmillan, 1997.

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Leo Strauss and the American right. New York: St. Martin's Press, 1997.

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3

L, Deutsch Kenneth, and Murley John A, eds. Leo Strauss, the Straussians, and the American regime. Lanham, MD: Rowman & Littlefield Pub., 1999.

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1943-, Udoff Alan, ed. Leo Strauss's thought: Toward a critical engagement. Boulder: L. Rienner Publishers, 1991.

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5

Graf, Kielmansegg Peter, Mewes Horst, Glaser-Schmidt Elisabeth, and German Historical Institute (Washington, D.C.), eds. Hannah Arendt and Leo Strauss: German émigrés and American political thought after World WarII. Washington, D.C: German Historical Institute, 1995.

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Graf, Kielmansegg Peter, Mewes Horst, and Glaser-Schmidt Elisabeth, eds. Hannah Arendt and Leo Strauss: German émigrés and American political thought after World War II. Washington, D.C: German Historical Institute, 1995.

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7

Drury, Shadia B. The political ideas of Leo Strauss. Houndmills, Basingstoke, Hampshire: Macmillan, 1988.

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The political ideas of Leo Strauss. New York: St. Martin's Press, 1988.

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1950-, Drury Shadia B., ed. The political ideas of Leo Strauss. New York: Palgrave Macmillan, 2005.

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Thep olitical ideas of Leo Strauss. Basingstoke: Macmillan, 1987.

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Book chapters on the topic "Strauss, Leo, – Contributions in political science"

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Trimcev, Eno. "7. The Political Science of Eric Voegelin." In Thinking Founding Moments with Leo Strauss, Hannah Arendt and Eric Voegelin, 232–62. Nomos Verlagsgesellschaft mbH & Co. KG, 2017. http://dx.doi.org/10.5771/9783845278827-232.

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Trimcev, Eno. "3. The Political Science of Leo Strauss: The Incomplete Return to Experience." In Thinking Founding Moments with Leo Strauss, Hannah Arendt and Eric Voegelin, 78–110. Nomos Verlagsgesellschaft mbH & Co. KG, 2017. http://dx.doi.org/10.5771/9783845278827-78.

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"20 Aristotle’s Political Science, Common Sense, and the Socratic Tradition in The City and Man." In Brill's Companion to Leo Strauss' Writings on Classical Political Thought, 441–72. BRILL, 2015. http://dx.doi.org/10.1163/9789004299832_023.

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Wight, Martin. "Review of Hans J. Morgenthau, Dilemmas of Politics, and Correspondence (University of Chicago Press; and London, Cambridge University Press, 1958)." In International Relations and Political Philosophy, 321–23. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198848219.003.0027.

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In Wight’s view, ‘Perhaps the most interesting thing about this book is that it does not mention Morgenthau’s colleague at Chicago, Leo Strauss [ … ] Agreed in their concern about the retreat of political science into “the trivial, the formal, the methodological, the purely theoretical, the remotely historical”, they are divided by the gulf of natural law.’ Morgenthau asserted, however, that Wight in his review had made ‘a factual error’. Morgenthau quoted another one of his books, In Defense of the National Interest: ‘There is a profound and neglected truth hidden in Hobbes’s extreme dictum that the state creates morality as well as law and that there is neither morality nor law outside the state. Universal moral principles, such as justice or equality, are capable of guiding political action only to the extent that they have been given concrete content and have been related to political situations by society.’ Morgenthau wrote in criticism of Wight’s review: ‘To say that a truth is “hidden” in an “extreme” dictum can hardly be called an endorsement of the dictum. To call a position “extreme” is not to identify oneself with the position but to disassociate oneself from it. In the quoted passage I was trying to establish the point, in contrast to Hobbes’s, that moral principles are universal and, hence, are not created by the state.’ Wight replied: ‘I am sorry to have misinterpreted Professor Morgenthau, but I rejoice that my error has evoked an authoritative exegesis of a disputed passage.’
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