Michael Oakeshott And Leo Strauss

This book compares the thought of Michael Oakeshott and Leo Strauss, bringing Oakeshott’s desire for a renaissance of poetic individuality into dialogue with Strauss’s recovery of the universality of philosophical enlightenment. Starting from the conventional understanding of these thinkers as important voices of twentieth-century conservatism, McIlwain traces their deeper and more radical commitments to the highpoints of human achievement and their shared concerns with the fate of traditional inheritances in modernity, the role and meaning of history, the intention and meaning of political philosophy, and the problem of politics and religion. The book culminates in an articulation of the positions of Oakeshott and Strauss as part of the quarrel of poetry and philosophy, revealing the ongoing implications of their thinking in terms of the profound spiritual and political questions raised by modern thinkers such as Hobbes, Hegel, Nietzsche and Heidegger and leading back to foundational figures of Western civilization including St. Augustine and Socrates.

Explores how conservative thought in the work of Oakeshott and Strauss and their followers responds to the postmodern loss of tradition, morality, and authority in contemporary British and American society. The work also compares each theory to previous political outlooks in both countries.

Although Oakeshott's philosophy has received considerable attention, the vision which underlies it has been almost completely ignored. This vision, which is rooted in the intellectual debates of his epoch, cements his ideas into a coherent whole and provides a compelling defence of modernity. The main feature of Oakeshott's vision of modernity is seen here as radical plurality resulting from 'fragmentation' of experience and society. On the level of experience, modernity denies the existence of the hierarchical medieval scheme and argues that there exist independent ways of understanding our world, such as science and history, which cannot be reduced to each other. On the level of society, modernity finds expression in liberal doctrine, according to which society is an aggregate of individuals each pursuing his or her own choices. For Oakeshott, to be modern means not only to recognise this condition of radical plurality but also to learn to appreciate and enjoy it. Oakeshott did not think that it was possible to find a comprehensive philosophical justification for modernity, therefore the only way to preserve modern civilisation seemed to be an appeal to sentiment. As a consequence he was a passionate defender of liberal education as the best way to underwrite the 'conversation of mankind.'

Of Michael Oakeshott and his interest in Thomas Hobbes, Professor Paul Franco has written, "The themes Oakeshott stresses in his interpretation of Hobbes are . . . skepticism about the role of reason in politics, allegiance to the morality of individuality as opposed to any sort of collectivism, and the principle of a noninstrumental, nonpurposive mode of political association, namely, civil association." Of Hobbes's Leviathan, Oakeshott has written, "Leviathan is the greatest, perhaps the sole, masterpiece of political philosophy written in the English language." Hobbes on Civil Association consists of Oakeshott's four principal essays on Hobbes and on the nature of civil association as civil association pertains to ordered liberty. The essays are "Introduction to Leviathan" (1946); "The Moral Life in the Writings of Thomas Hobbes" (1960); "Dr. Leo Strauss on Hobbes" (1937); and, "Leviathan: A Myth" (1947). The foreword remarks the place of these essays within Oakeshott's entire corpus. Michael Oakeshott (1901-1990) was Professor of Political Science at the London School of Economics and the author of many essays, among them those collected in Rationalism in Politics and Other Essays and On History and Other Essays, both now published by Liberty Fund. Paul Franco is a Professor in the Department of Government at Bowdoin College.

In Hobbes's Theory of the Will, Jurgen Overhoff reveals the religious, ethical, and political consequences of Thomas Hobbes's doctrine of volition. The author gracefully describes how Hobbes's thought was governed by assumptions based firmly in Galilean natural philosophy and orthodox Protestant theology. Overhoff also demonstrates how his subject used materialist eschatology and an absolutist political theory to resolve the social and ethical predicaments that coincided with these assumptions. Finally, Overhoff provides a chronological study of the numerous philosophical, theological, religious and political aspects of Hobbes's idea of the will and situates Hobbes's doctrine within the context of the most important responses and objections put forward by his critics.

"A collection of critical essays by leading scholars on British political philosopher Michael Oakeshott. Essays cover all aspects of Oakeshott's thought, from his theory of knowledge and philosophies of history, religion, art, and education to his reflections on morality, politics, and law"--Provided by publisher.

This book is a collection of eight (mostly) recent essays on the work of the 20th-century English philosophic essayist, Michael Oakeshott. Six of them advance the view in different ways that Oakeshott's multifarious lifework may be understood as variations on a singular insight — that the structure of experiential reality is 'creative' or 'poetic', with the form and content (the how and what) of thought and activity occurring simultaneously and conditioning one another reciprocally; and that this experiential structure has specifiable cultural, political and legal ramifications. In advancing and illustrating this viewpoint, comparisons and contrasts are drawn with medieval nominalism, philosophic idealism, Cartesianism, modernity, post-modernism, Chinese Daoism and with the views of thinkers such as Sir Henry Maine, Charles McIlwain, M.B. Foster, Leo Strauss, A.C. Graham, Friedrich Hayek, Efraim Podoksik, John Liddington, and others. Included also is an essay on the educational views of Oakeshott and A.N. Whitehead, and another on Oakeshott, Max Weber and Carl Schmitt and the relationship between politics and armed force. A very brief concluding postscript asserts the continued relevance (as a corrective) of Oakeshott's views on the creative structure of human experience in an age of ‘artificial intelligence’ (AI).