Revelation, political philosophy, and the crisis of modernity: A meditation on the theological-political problem in the writings of Leo Strauss.

摘要

This study explores the intersection of politics and religion by analyzing Leo Strauss's thesis that the crisis of modernity results from modern political philosophy's attempt to overcome the permanent tension between the philosophical and theological-political dimensions of human experience. Any investigation of the relation between religious faith and the basis of political order necessarily raises a prior question about science itself. Strauss unravels Max Weber's implicit assumptions to establish the true ground on which science confronts faith: the quest to transform opinion into knowledge. From this prologue, we proceed to inquire into Strauss's analysis of the crisis of modernity, his proposal to return to an alternative rationalism, and his teaching concerning political philosophy's role in maintaining a healthy relationship between philosophy and politics.;In fact, there are two parallel crises: one primarily involving the political order--the crisis of modernity--and another involving primarily the pursuit of science of philosophy--the crisis of modern rationalism. We trace both to their origin in the early modern rejection of classical political philosophy and the foundation of a new political science dedicated to improving man's earthly estate. But what would a return to classical political philosophy involve? And what of Strauss's own ultimate allegiance? Is he first a philosopher, a believing Jew, or a skeptic who nevertheless is motivated by deep moral compassion for humanity?;Finally, what did Strauss hope to achieve by reopening the battle between ancients and moderns? Only the recovery of the natural horizon--classical political philosophy's own starting place--preserves our capacity to imagine the eternal, ask ultimate questions, and sustain our highest longings. Once the way of life that aspires to moral excellence has been dismissed, once it has been repudiated as a fantasy or a relic of intolerant prejudice, then the life of philosophy itself will also have become impossible. The demise of the Holy City portends the end of philosophy.