Hannah Arendt And Leo Strauss

Examines influence of Arendt's and Strauss' background in pre-World War II Germany on their perception of American democracy.

A comparative intellectual history of the political thought of Hannah Arendt and Leo Strauss, two influential and controversial German-Jewish-American political philosophers.

Long before we began to speak of "public intellectuals," the ideas of "the public" and "the intellectual" raised consternation among many European philosophers and political theorists. Thinking in Public examines the ambivalence these linked ideas provoked in the generation of European Jewish thinkers born around 1900. By comparing the lives and works of Hannah Arendt, Emmanuel Levinas, and Leo Strauss, who grew up in the wake of the Dreyfus Affair and studied with the philosopher—and sometime National Socialist—Martin Heidegger, Benjamin Aldes Wurgaft offers a strikingly new perspective on the relationship between philosophers and politics. Rather than celebrate or condemn the figure of the intellectual, Wurgaft argues that the stories we tell about intellectuals and their publics are useful barometers of our political hopes and fears. What ideas about philosophy itself, and about the public's capacity for reasoned discussion, are contained in these stories? And what work do we think philosophers and other thinkers can and should accomplish in the world beyond the classroom? The differences between Arendt, Levinas, and Strauss were great, but Wurgaft shows that all three came to believe that the question of the social role of the philosopher was the question of their century. The figure of the intellectual was not an ideal to be emulated but rather a provocation inviting these three thinkers to ask whether truth and politics could ever be harmonized, whether philosophy was a fundamentally worldly or unworldly practice.

Contemporary political theory has lost sight of founding moments by recasting the problem as illustrative of the more general creativity of politics. This book sets out to re-find founding moments by way of a dialogue between Leo Strauss, Hannah Arendt and Eric Voegelin. Bound by its beginning in the practical experience of citizens and its end in the theoretical articulation of political life, the dialogue relocates founding moments as a problem of understanding; namely, a founding moment is the result of the effort made to understand it. Since understanding proceeds dialectically, the account of founding moments that are understood must be something other than a faithful retelling of historical events. This book explores both how and why a founding moment that can be understood displaces the historical event it relates to and also examines the relationship that the founding moment retains to that historical event.

Hannah Arendt's rich and varied political thought is more influential today than ever before, due in part to the collapse of communism and the need for ideas that move beyond the old ideologies of the Cold War. As Dana Villa shows, however, Arendt's thought is often poorly understood, both because of its complexity and because her fame has made it easy for critics to write about what she is reputed to have said rather than what she actually wrote. Villa sets out to change that here, explaining clearly, carefully, and forcefully Arendt's major contributions to our understanding of politics, modernity, and the nature of political evil in our century. Villa begins by focusing on some of the most controversial aspects of Arendt's political thought. He shows that Arendt's famous idea of the banality of evil--inspired by the trial of Adolf Eichmann--does not, as some have maintained, lessen the guilt of war criminals by suggesting that they are mere cogs in a bureaucratic machine. He examines what she meant when she wrote that terror was the essence of totalitarianism, explaining that she believed Nazi and Soviet terror served above all to reinforce the totalitarian idea that humans are expendable units, subordinate to the all-determining laws of Nature or History. Villa clarifies the personal and philosophical relationship between Arendt and Heidegger, showing how her work drew on his thought while providing a firm repudiation of Heidegger's political idiocy under the Nazis. Less controversially, but as importantly, Villa also engages with Arendt's ideas about the relationship between political thought and political action. He explores her views about the roles of theatricality, philosophical reflection, and public-spiritedness in political life. And he explores what relationship, if any, Arendt saw between totalitarianism and the "great tradition" of Western political thought. Throughout, Villa shows how Arendt's ideas illuminate contemporary debates about the nature of modernity and democracy and how they deepen our understanding of philosophers ranging from Socrates and Plato to Habermas and Leo Strauss. Direct, lucid, and powerfully argued, this is a much-needed analysis of the central ideas of one of the most influential political theorists of the twentieth century.

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.

"Given Heidegger's eventual alliance with Nazism, these essays examine the questions of how Heidegger's thought affected his most prominent Jewish students (Hannah Arendt, Leo Strauss, and Emmanuel Levinas) and how they responded to this influence in the development of their own philosophies" -- Provided by publisher.

From the time she set the intellectual world on fire with her reflections on Eichmann (1963), Hannah Arendt has been seen, essentially, as a literary commentator who had interesting things to say about political and cultural matters. In this critical study, Shiraz Dossa argues that Arendt is a political theorist in the sense in which Aristotle is a theorist, and that the key to her political theory lies in the twin notions of the “public realm” and the “public self”. In this work, the author explains how Arendt’s unconventional and controversial views make sense on the terrain of her political theory. He shows that her judgement on thinkers, actors, and events as diverse as Plato, Marx, Machiavelli, Freud, Conrad, Hobbes, Hitler, the Holocaust, the French Revolution, and European colonialism flow directly from her political theory. Tracing the origins of this theory to Homer and Periclean Athens, Dossa underlines Arendt’s unique contribution to reinventing the idea and the ideal of citizenship, reminding us that the public realm is the locus of friendship, community, identity, and in a certain sense, humanity. Arendt believes that no one who prefets his or her private interest to public affairs in the old sense can claim to be fully human or truly excellent.