Search results for 'Leo Abse' (try it on Scholar)

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  1.  17
    Leo Abse (2011). Old Testament Stories with a Freudian Twist. Karnac Books.
    This collection of Leo Abse's last essays are writings that he was working on from 2006 up to and during his final illness.
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  2. Ania Abse (2011). Introduction: Leo and I. In Leo Abse (ed.), Old Testament Stories with a Freudian Twist. Karnac Books
     
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  3. Werner Leo (1920). Leo, Werner, Diderot Als Kunstphilosoph. Kant-Studien 24 (1).
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  4.  65
    Joop Leo (2008). Modeling Relations. Journal of Philosophical Logic 37 (4):353 - 385.
    In the ordinary way of representing relations, the order of the relata plays a structural role, but in the states themselves such an order often does not seem to be intrinsically present. An alternative way to represent relations makes use of positions for the arguments. This is no problem for the love relation, but for relations like the adjacency relation and cyclic relations, different assignments of objects to the positions can give exactly the same states. This is a puzzling situation. (...)
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  5.  25
    Troy Leo & Kellene Eagen (2008). Professionalism Education: The Medical Student Response. Perspectives in Biology and Medicine 51 (4):508-516.
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  6.  23
    Jerome H. Skolnick & Richard A. Leo (1992). The Ethics of Deceptive Interrogation. Criminal Justice Ethics 11 (1):3-12.
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  7. John R. Leo & D. Cohen (2003). Broken Brains or Flawed Studies? A Critical Review of ADHD Neuroimaging Research. Journal of Mind and Behavior 24 (1):29-55.
  8. Richard A. Leo (1998). Responses to Emery. Criminal Justice Ethics 17 (1):44-49.
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  9. Nikolay Milkov (2004). Leo Tolstois Darlegung des Evangelium und seine theologisch-philosophische Ethik. Perspektiven der Philosophie 30:311-333.
    The paper discusses Leo Tolstoy's philosophy as developed in his works 'A Synoptic Presentation of the Four Gospels' and 'The Gospel in Brief'. Tolstoy considered Christian religion not as a belief but as an ethical doctrine about how to live, so that our life does not lose its meaning when confronted with the death. Jesus' doctrine teaches that we must lead our life following our spirit, not our flesh. This means that we must strive to understand other persons and to (...)
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  10.  18
    Laurence Lampert (1996). Leo Strauss and Nietzsche. University of Chicago Press.
    The influential political philosopher Leo Strauss has been credited by conservatives with the recovery of the great tradition of political philosophy stretching back to Plato. Among Strauss's most enduring legacies is a strongly negative assessment of Nietzsche as the modern philosopher most at odds with that tradition and most responsible for the sins of twentieth-century culture--relativism, godlessness, nihilism, and the breakdown of family values. In fact, this apparent denunciation has become so closely associated with Strauss that it is often seen (...)
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  11.  28
    Matthew Sharpe (2011). 'In the Court of a Great King': Some Remarks on Leo Strauss' Introduction to the Guide for the Perplexed. Sophia 50 (1):141-158.
    This essay, which will be divided between two SOPHIA editions, proposes to test the consensus in Maimonidean scholarship on the alleged intellectualism of Leo Strauss’ Maimonides by making a close interpretive study of Strauss’ 1963 essay ‘How to Begin to Study the Guide for the Perplexed’. While the importance of this essay, which is Strauss’ last extended piece on the Guide, is established in Maimonidean scholarship, its recognised esotericism has been matched by a dearth of detailed studies of the piece. (...)
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  12.  5
    José Daniel Parra Quintero (2010). Between Carl Schmitt and Thomas Hobbes: A Study of Modern Liberalism From Leo Strauss' Thought. [Spanish]. Eidos: Revista de Filosofía de la Universidad Del Norte 12:48-86.
    Normal 0 21 false false false ES-CO X-NONE X-NONE MicrosoftInternetExplorer4 /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Tabla normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-priority:99; mso-style-qformat:yes; mso-style-parent:""; mso-padding-alt:0cm 5.4pt 0cm 5.4pt; mso-para-margin:0cm; mso-para-margin-bottom:.0001pt; line-height:115%; mso-pagination:widow-orphan; font-size:11.0pt; font-family:"Calibri","sans-serif"; mso-ascii-font-family:Calibri; mso-ascii-theme-font:minor-latin; mso-fareast-font-family:"Times New Roman"; mso-fareast-theme-font:minor-fareast; mso-hansi-font-family:Calibri; mso-hansi-theme-font:minor-latin; mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:minor-bidi;} This essay presents a reading of modern liberalism from Leo Strauss´thought. Starting with his analysis of Carl Schmitt’s Concept of the Political and its critique of liberal “neutralization and depolitization”, Strauss posits an affirmation of (...)
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  13. Leo Apostel, F. Vandamme, R. Pinxten, Fernand J. Vandamme & Ingrid Van Dorren (1989). The Philosophy of Leo Apostel.
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  14. Peter Emberley & Barry Cooper (eds.) (1993). Faith and Political Philosophy: The Correspondence Between Leo Strauss and Eric Voegelin, 1934-1964. Penn State University Press.
    Leo Strauss and Eric Voegelin were political theorists of the first rank whose impact on the study of political science in North America has been profound. A study of their writings is one of the most expeditious ways to explore the core of political science; comparing and contrasting the positions both theorists have taken in assessing that core provides a comprehensive appreciation of the main options of the Western tradition. In fifty-three recently discovered letters, Strauss and Voegelin explore the nature (...)
     
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  15. Yvanka B. Raynova & Susanne Moser (eds.) (2005). Das integrale und das gebrochene Ganze: Zum 100. Geburtstag von Leo Gabriel. Peter Lang.
    Dieser Band präsentiert, gemeinsam mit anderen Beiträgen, die anlässlich der Gedenkfeier zum 100. Geburtstag von Leo Gabriel gehaltenen Vorträge am Institut für Philosophie der Universität Wien. Lange vor den gegenwärtigen Bestrebungen zu einer europäischen Integration hat Gabriel die Entwicklung der geistigen Gestalten Europas und das Verhältnis von Einheit und Vielheit integrativ zu erfassen versucht. Die Autorinnen und Autoren erörtern die Quellen sowie die Aktualität des integralen Denkens und vergleichen es mit phänomenologisch-existentialistischen, hermeneutischen, strukturalistischen und postmodernen Theorien. Überdies beinhaltet der Band (...)
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  16.  4
    Georges Tamer (2001). Islamische Philosophie Und Die Krise der Moderne: Das Verhältnis von Leo Strauss Zu Alfarabi, Avicenna Und Averroes. Brill.
    This monograph deals with Leo Strauss's reception of the medieval Islamic Philosophy in the context of his reaction towards the problems of modernity. Using reconstructed material, the book introduces a different approach to Strauss developing a new perspective on the Islamic political philosophy.
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  17. Anne Norton (2004). Leo Strauss and the Politics of American Empire. Monograph Collection (Matt - Pseudo).
     
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  18.  73
    Mark Bevir (2007). Esotericism and Modernity: An Encounter with Leo Strauss. Journal of the Philosophy of History 1 (2):201-218.
    Strauss championed a philosophy of history according to which philosophers characteristically hide their actual beliefs when writing about ethics and politics. This paper begins by suggesting that an esoteric philosophy of history encourages a set of specific biases when writing histories of philosophy. Proponents of esotericism are liable to be far too ready to conclude that philosophers intended to hide their beliefs; they are likely to be insufficiently attuned to the varied contexts in which philosophers write; and they are likely (...)
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  19. David Novak (1996). Leo Strauss and Judaism Jerusalem and Athens Critically Revisited.
     
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  20.  11
    Phillip M. Thompson (2004). Thomas Merton and Leo Szilard: The Parallel Paths of a Monk and a Nuclear Physicist. Zygon 39 (4):979-986.
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  21.  9
    Steven B. Smith (1997). "Destruktion" or Recovery?: Leo Strauss's Critique of Heidegger. Review of Metaphysics 51 (2):345 - 377.
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  22. R. Beiner (1990). Arendt, Hannah and Strauss, Leo the Uncommenced Dialog. Political Theory 18 (2):238-254.
  23. Cropsey, Joseph & [From Old Catalog] (1964). Ancients and Moderns; Essays on the Tradition of Political Philosophy in Honor of Leo Strauss. New York, Basic Books.
  24. Gustav Glogau (1998). Leo Graf Tolstoi Ein Russischer Reformator : Ein Beitrag Zur Religionsphilosophie.
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  25.  6
    Leo Strauss (2013). Leo Strauss on Maimonides: The Complete Writings. The University of Chicago Press.
    Leo Strauss's essays and lectures on Maimonides -- Point of departure: why study medieval thinkers? -- How to study medieval philosophy (1944) -- On Maimonides -- Spinoza's critique of Maimonides (1930) -- Cohen and Maimonides (1931) -- The philosophic foundation of the law: Maimonides' doctrine of prophecy and its sources.
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  26.  10
    Leo Strauss (2012). Leo Strauss on Moses Mendelssohn. The University of Chicago Press.
    Leo Strauss's introductions to ten writings of Moses Mendelssohn -- Preliminary remark by Alexander Altmann -- Introduction to Pope a metaphysician! -- Introduction to "Epistle to Mr. Lessing in Leipzig" -- Introduction to Commentary on Moses Maimonides' "Logical terms" -- Introduction to Treatise on evidence in metaphysical sciences -- Introduction to Phädon -- Introduction to Treatise on the incorporeality of the human soul -- Introduction to "On a handwritten essay of Mr. de Luc's" -- Introduction to The soul -- Introduction (...)
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  27.  7
    Leo Strauss (2001). Leo Strauss on Plato's Symposium. University of Chicago Press.
    The first major piece of unpublished work by Leo Strauss to appear in more than thirty years, "Leo Strauss On Plato's "Symposium"" offers the public the unprecedented experience of encountering this renowned scholar as his students did.
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  28.  2
    Leo Strauss (2002). Leo Strauss: The Early Writings (1921-1932). State University of New York Press.
    Presents the early published writings of the distinguished political philosopher Leo Strauss, available here for the first time in English. “Zank places at the reader’s disposal the young Strauss’s passionate advocacy of political Zionism and his early confrontations with Spinoza, consideration of whom helped lead Strauss to formulate his teaching on ‘the quarrel between the ancients and the moderns.’” — National Review.
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  29.  22
    Grant Havers (2015). The Politics of Paradox: Leo Strauss’s Biblical Debt to Spinoza. Sophia 54 (4):525-543.
    The political philosopher Leo Strauss is famous for contending that any synthesis of reason and revelation is impossible, since they are irreconcilable antagonists. Yet he is also famous for praising the secular regime of liberal democracy as the best regime for all human beings, even though he is well aware that modern philosophers such as Spinoza thought this regime must make use of biblical morality to promote good citizenship. Is democracy, then, both religious and secular? Strauss thought that Spinoza was (...)
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  30. S. B. Smith (2013). Leo Strauss's Discovery of the Theologico-Political Problem. European Journal of Political Theory 12 (4):388-408.
    Leo Strauss once called the theologico-political problem ‘the theme of my investigations’ from the 1920s on. What justified this remark is by no means obvious. This article examines the origins of Strauss’s concern with political theology in his earliest writings on Zionism and Jewish thought during the Weimar period. Here we see Strauss, at the outset of his career as a young Zionist committed to a programme of political atheism, slowly begin to develop the idea that the conflict between unbelief (...)
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  31.  97
    David Leech & Aku Visala (2013). The Cognitive Science of Religion and Theism Again: A Reply to Leo Näreaho. Religious Studies 50 (1):1-10.
    In this article we respond to Leo Nreaho construes what he takes to be our commitment to a thesis regarding the of the new bio-psychological theories of religion (in the case at hand, CSR). We suggest that Näreaho has misconstrued us on what the neutrality thesis actually is and what follows from it. We conclude that his own proposal for compatibility is not an alternative to ours but rather one permissible metaphysical reading of CSR among others.
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  32. Grant N. Havers (2013). Leo Strauss and Anglo-American Democracy: A Conservative Critique. Northern Illinois University Press.
    In this original new study, Grant Havers critically interprets Leo Strauss’s political philosophy from a conservative perspective. Most mainstream readers of Strauss have either condemned him from the Left as an extreme right-wing opponent of liberal democracy or celebrated him from the Right as a traditional defender of Western civilization. Rejecting both of these portrayals, Havers shifts the debate beyond the conventional parameters of our age. He persuasively shows that Strauss was neither a man of the Far Right nor a (...)
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  33. Laurence Lampert (2013). The Enduring Importance of Leo Strauss. University of Chicago Press.
    _The Enduring Importance of Leo Strauss_ takes on the crucial task of separating what is truly important in the work of Leo Strauss from the ephemeral politics associated with his school. Laurence Lampert focuses on exotericism: the use of artful rhetoric to simultaneously communicate a socially responsible message to the public at large and a more radical message of philosophic truth to a smaller, more intellectually inclined audience. Largely forgotten after the Enlightenment, exotericism, he shows, deeply informed Strauss both as (...)
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  34. John P. McCormick (1994). Fear, Technology, and the State: Carl Schmitt, Leo Strauss, and the Revival of Hobbes in Weimar and National Socialist Germany. Political Theory 22 (4):619-652.
    It is striking that one of the most consequential representatives of [the] abstract scientific orientation of the seventeenth century [Thomas Hobbes] became so personalistic. This is because as a juristic thinker he wanted to grasp the reality of societal life just as much as he, as a philosopher and a natural scientist, wanted to grasp the reality of nature.... [J]uristic thought in those days had not yet become so overpowered by the natural sciences that he, in the intensity of his (...)
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  35.  14
    Leora Faye Batnitzky (2006). Leo Strauss and Emmanuel Levinas: Philosophy and the Politics of Revelation. Cambridge University Press.
    Leo Strauss and Emmanuel Levinas, two twentieth-century Jewish philosophers and two extremely provocative thinkers whose reputations have grown considerably over the last twenty years, are rarely studied together. This is due to the disparate interests of many of their intellectual heirs. Strauss has influenced political theorists and policy makers on the right while Levinas has been championed in the humanities by different cadres associated with postmodernist thought. In Leo Strauss and Emmanuel Levinas: Philosophy and the Politics of Revelation, Leora Batnitzky (...)
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  36.  23
    Heinrich Meier (2006). Leo Strauss and the Theological-Political Problem. Cambridge University Press.
    By one of the most prominent interpreters of Leo Strauss's thought, this book is the first to examine the theme that Strauss considered to be key to his entire intellectual enterprise. The theologico-political problem refers to the confrontation between the theological and political alternative to philosophy as a way of life. Heinrich Meier clarifies the distinction between political theology and political philosophy and sheds new light on the unifying center of Strauss' philosophical work. The culmination of his work on the (...)
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  37.  10
    Samuel Moyn (2007). From Experience to Law: Leo Strauss and the Weimar Crisis of the Philosophy of Religion. History of European Ideas 33 (2):174-194.
    This paper is a study of the origins of Leo Strauss's thought, arguing that its early development must be understood in the context of the philosophy of religion of late Wilhelmine and Weimar Germany. More specifically, it shows that Strauss's early works were written against the background of Kantian philosophy and post-Kantian accounts of religious experience, and that his turn towards medieval law as a topic and ideal was precipitated by the critique of those accounts by radical Protestant theologians writing (...)
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  38. Ulf Schmidt (2004). Justice at Nuremberg: Leo Alexander and the Nazi Doctors' Trial. Palgrave Macmillan.
    Justice at Nuremberg traces the history of the Nuremberg Doctors' Trial held in 1946-47, as seen through the eyes of the Austrian bliogemigrbliogé psychiatrist Leo Alexander. His investigations helped the United States to prosecute twenty German doctors and three administrators for war crimes and crimes against humanity. The legacy of Nuremberg was profound. In the Nuremberg code--a landmark in the history of modern medical ethics--the judges laid down, for the first time, international guidelines for permissible experiments on humans. One of (...)
     
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  39.  42
    Ryszard Mordarski (2006). Ostatni ezoterysta. Uwagi Leo Straussa o ezoterycznym charakterze twórczości Gottholda Ephraima Lessinga. Filo-Sofija 6 (1(6)):135-152.
    Author: Mordarski Ryszard Title: THE LAST ESOTERIC THINKER. LEO STRAUSS’S REMARKS ON THE ESOTERIC CHARACTER OF GOTTHOLD EPHRAIM LESSING’S WORKS (Ostatni ezoterysta. Uwagi Lea Straussa o ezoterycznym charakterze twórczości Gottholda Ephraima Lessinga) Source: Filo-Sofija year: 2006, vol:.6, number: 2006/1, pages: 135-152 Keywords: LEO STRAUSS, LESSING, ESOTERIC CHARACTER, MAIMONIDES Discipline: PHILOSOPHY Language: POLISH Document type: ARTICLE Publication order reference (Primary author’s office address): E-mail: www:According to Leo Strauss, the great thinkers of the political philosophy from Plato, through al-Farabi and Maimonides, to (...)
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  40.  2
    Federico Stella (2016). L'illuminismo esoterico religioso medievale: Leo Strauss interprete di al-Farabi. Doctor Virtualis 13.
    Lo scopo di questo articolo è di mostrare come Leo Strauss usi la parola esoterico riguardo alla filosofia islamica ed in particolare ad al-Fārābī. La parola esoterico è usata da Strauss in due differenti modi. Nel primo modo, Strauss usa la parola per spiegare la differenza tra opere popolari e opere esoteriche, le quali contengono il reale pensiero del filosofo. Il secondo modo è il più importante e il meno studiato. In questo significato esoterico è una metodologia di studio e (...)
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  41.  10
    Matthew Sharpe (2014). Publicizing the Essentially Private: Leo Strauss’s Platonic Aristophanes. Symposium: The Canadian Journal of Continental Philosophy 18 (2):3-32.
    Political philosopher Leo Strauss’s extensive engagements with Aristophanes’s comedies represent a remarkable perspective in debates concerning the political and wider meaning of Aristophanes’s plays. Yet they have attracted nearly no critical response. This paper argues that for Strauss, Aristophanes was a very serious, philosophically-minded author who wrote esoterically, using the comic form to convey his conception of man, and his answer to the Socraticquestion of the best form of life. Part I addresses Strauss’s central reading of the Clouds, which positions (...)
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  42.  16
    Thomas L. Pangle (2006). Leo Strauss: An Introduction to His Thought and Intellectual Legacy. Johns Hopkins University Press.
    Leo Strauss's controversial writings have long exercised a profound subterranean cultural influence. Now their impact is emerging into broad daylight, where they have been met with a flurry of poorly informed, often wildly speculative, and sometimes rather paranoid pronouncements. This book, written as a corrective, is the first accurate, non-polemical, comprehensive guide to Strauss's mature political philosophy and its intellectual influence. Thomas L. Pangle opens a pathway into Strauss's major works with one question: How does Strauss's philosophic thinking contribute to (...)
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  43. Steven B. Smith (2006). Reading Leo Strauss: Politics, Philosophy, Judaism. University of Chicago Press.
    Interest in Leo Strauss is greater now than at any time since his death, mostly because of the purported link between his thought and the political movement known as neoconservatism. Steven B. Smith, though, surprisingly depicts Strauss not as the high priest of neoconservatism but as a friend of liberal democracy—perhaps the best defender democracy has ever had. Moreover, in _Reading Leo Strauss, _Smith shows that Strauss’s defense of liberal democracy was closely connected to his skepticism of both the extreme (...)
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  44.  14
    Bernat Torres Morales & Josep Monserrat Molas (2011). Platón en la relación intelectual de Eric Voegelin y Leo Strauss. Anales Del Seminario de Historia de la Filosofía 28:275-302.
    This essay examines the relationship between Eric Voegelin and Leo Strauss in order to show the central themes necessary to elucidate their philosophical positions. The essay reveals the centrality of the figure of Plato as a point of departure to understand the agreement and the disagreement concerning fundamental questions (such as the way of reading ancient texts, the importance of the historical perspective or the importance of the study of the past in order to orient the modern science) which revolves (...)
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  45.  7
    Evaldo Sampaio (2012). Niilismo E política em Leo Strauss. Trans/Form/Ação 35 (1):115-136.
    Trata-se de pensar a possibilidade da filosofia política. Para tanto, procura-se situar a questão a partir da obra de Leo Strauss, objetivando-se mostrar por que o niilismo contemporâneo – em suas mais difundidas e às vezes insuspeitas manifestações – impede a realização e mesmo a existência de uma reflexão sobre a natureza das coisas políticas. Tendo-se a retomada por parte de Strauss do “direito natural” como chave de leitura tanto para o “problema central da filosofia política” quanto para o enfrentamento (...)
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  46.  3
    Edwin Curley (2015). Resurrecting Leo Strauss. In Winfried Schröder (ed.), Reading Between the Lines - Leo Strauss and the History of Early Modern Philosophy. De Gruyter 129-170.
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  47.  49
    William Altman (2007). Exotericism After Lessing: The Enduring Influence of F. H. Jacobi on Leo Strauss. Journal of Jewish Thought and Philosophy 15 (1):59-83.
    This study shows that despite the fact that Leo Strauss published little about Jacobi, the misunderstood thinker about whom he wrote his doctoral dissertation exercised a crucial influence on what is often thought to be Strauss's most enduring achievement: his rediscovery of exotericism. A consideration of several of Strauss's writings that do mention Jacobi but remained unpublished at the time of his death—in particular his studies on Moses Mendelssohn, who was Jacobi's principal target in the Pantheismusstreit —reveal that Strauss considered (...)
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  48.  18
    Ömür Birler (2008). Political (or) Philosophy? A Critical Account of Leo Strauss's Response to the Crisis of Modernity. Proceedings of the Xxii World Congress of Philosophy 50:37-43.
    Leo Strauss has generally been regarded as an historian of ideas, albeit a very unusual one. He wrote many very momentous commentaries on the major figures in the history of political thought; yet Strauss’ main intellectual quest was to take himself back in the history, to classical antiquity and to the fountainhead of political philosophy, Plato. In this paper, however, I am mostly interested in the philosophical nature of Strauss’s basic dissatisfaction with modernity and with the adequacy of his criticisms. (...)
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  49.  44
    William Altman (2009). The Alpine Limits of Jewish Thought: Leo Strauss, National Socialism, and Judentum Ohne Gott. Journal of Jewish Thought and Philosophy 17 (1):1-46.
    Writing in 1935 as "Hugo Fiala," Karl Löwith not only connected Martin Heidegger and Carl Schmitt to an apparently contentless "decisionism" but drew attention to the fact that his correspondent Leo Strauss had attacked Schmitt—like Heidegger an open Nazi since 1933— from the Right in 1932. In opposition to the views of Peter Eli Gordon, Heidegger's bellicose stance at the Davos Hochschule of 1929 is presented as "political" in Schmitt's sense of the term while Strauss's embrace of Heidegger, never regretted, (...)
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  50.  57
    William H. F. Altman (2007). Exotericism After Lessing: The Enduring Influence of F. H. Jacobi on Leo Strauss. Journal of Jewish Thought and Philosophy 15 (1):59-83.
    This study shows that despite the fact that Leo Strauss published little about Jacobi, the misunderstood thinker about whom he wrote his doctoral dissertation exercised a crucial influence on what is often thought to be Strauss's most enduring achievement: his rediscovery of exotericism. A consideration of several of Strauss's writings that do mention Jacobi but remained unpublished at the time of his death—in particular his studies on Moses Mendelssohn, who was Jacobi's principal target in the Pantheismusstreit—reveal that Strauss considered Jacobi (...)
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