Leo Strauss And The Theologico-political Problem列奥.施特劳斯与神学-政治问题 下载 网盘 kindle mobi 115盘 pdf pdb rtf

This book, by one of the most prominent interpreters of Leo Strauss's thought, is the first to examine the theme that Leo Strauss considered to be key to his entire intellectual enterprise. The theologico-political problem refers to the confrontation between the theological and the political alternative to philosophy as a way of life. In this study, Heinrich Meier clarifies the distinction between political theology and political philosophy and sheds new light on the unifying center of Strauss' philosophical work. The book is the culmination of his work on the general topic of the theologico-political problem.

Preface to the American Edition

Ⅰ. THE THEOLOGICO-POLITICAL PROBLEM: ON THE THEME OF LEO STRAUSS

　1. The Theologico-Political Problem

　2. On the Genealogy of Faith in Revelation

　3. Death as God: A Note on Martin Heidegger

Ⅱ. THE HISTORY OF PHILOSOPHY AND THE INTENTION OF THE PHILOSOPHER: REFLECTIONS ON LEO STRAUSS

Ⅲ. WHAT IS POLITICAL THEOLOGY~

Ⅳ. WHY POLITICAL PHILOSOPHY?

APPENDIX: TWO UNPUBLISHED LECTURES BY LEO STRAUSS

1. The Living Issues of German Postwar Philosophy (1940)

2. Reason and Revelation (1948)

Index of Names

Criticism of modern civilization is related to a longing for

some past, for some antiquity. An English acquaintance of

mine told me that what struck him most, and what was most

incomprehensible to him, when he was talking to Germans,

was their longing for their tribal past. Now, longing for the

Teutonic past is only the most crude and unintelligent, the

most ridiculous form of a deep dissatisfaction with modern

civilization. In its most enlightened form, it is a longing for

classical antiquity, especially for Greek antiquity. In a famous

aphorism, Nietzsche has described German thought as one

great attempt to build a bridge leading back from the modern

world to the world of Greece. One has only to recall the

names of Leibniz, Lessing, Goethe, Schiller, Holderlin and

Hegel to see that Nietzsche's remark is based on some evidence.

This much is certain: Nietzsche's own philosophy, the

most powerful single factor in German postwar philosophy,

is almost identical with his criticism of modern civilization in

the name of classical antiquity.

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作者简介：Heinrich Meier is Director of the Carl Friedrich von Seimens Foundation in Munich and Professor of Philosophy at the University of Munich. The author of seven books, including Carl Schmitt and Leo Strauss: The Hidden Dialogue and The Lesson of Carl Schmitt: Four Chapters on the Distinction between Political Theology and Political Philosophy , he is also the editor of Leo Strauss's collected writings. In 1997 he received the Peregrinus Prize from the Bavarian Academy of Sciences in recognition of outstanding work in the humanities and in 2005 was awarded the Leibniz Medal at the Berlin-Brandenburg Academy of Sciences.

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Leo Strauss: The Living Issues of German Postwar Philosophy [1940]

The Creighton Philosophical Club held its thirty-ninth meeting at Syracuse University, on April 27 and 28. Leo Strauss read a paper on The Living Issues of German Postwar Philosophy with special reference to Husserl's phenomenology

Both the intellectual glory and the political misery of the

Germans may be traced back to one and the same cause:

German civilization is considerably younger than the civilization

of the West. The Germans are, strictly speaking, less civilized

than the English and the French, i.e., they are to a lesser

degree citizens, free citizens. This is one aspect of the matter.

The other aspect is that German philosophy is more apt to take

a critical attitude towards civilization, towards the tradition of

civilizations, than Western philosophy is. We may go so far as

to say that, generally speaking, German philosophy implies.

more or less radical criticism of the very idea of civilization

and especially of modern civilization - a criticism disastrous

in the political field, but necessary in the philosophical, in the

theoretical field. For if civilization is distinguished from, and

even opposed to, what was formerly called the state of nature,

the process of civilization means an increasing going away

from the natured condition of man, an increasing forgetting of

that situation. And perhaps one must have a living knowledge,

an acute recollection of that situation if one wants to know,

i.e. to understand in its full meaning, the natural, the basic

problems of philosophy.