Search results for 'Stefan Strauß' (try it on Scholar)

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  1.  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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  2.  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 -- (...)
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  3.  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    The first major piece of unpublished work by Leo Strauss to appear in more than thirty years, "Leo Strauss On Plato's "Symposium"" offers the public the unprecedented experience of encountering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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  4.  3
    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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  5.  24
    Klaus Stichweh, Leo Strauss & Karl Löwith (2001). Grand article: Correspondance entre Strauss et Löwith. Cités 8:171-227.
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  6.  10
    Leo Strauss (forthcoming). Bibliografía de Leo Strauss. Res Publica.
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  7.  2
    D. Strauss (2012). Book Review: Daniël Strauss, Philosophy: Discipline of the Disciplines. [REVIEW] South African Journal of Philosophy 31 (3):613-618.
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  8. Leo Strauss (2010). Glaube Und Wissen: Der Briefwechsel Zwischen Eric Voegelin Und Leo Strauss von 1934 Bis 1964. Wilhelm Fink.
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  9. Leo Strauss & Michael Zank (2002). Leo Strauss the Early Writings, 1921-1932. Monograph Collection (Matt - Pseudo).
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  10. Leo Strauss (2013). On Tyranny: Corrected and Expanded Edition, Including the Strauss-Kojève Correspondence. University of Chicago Press.
     
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  11. Leo Strauss & Thomas L. Pangle (1989). The Rebirth of Classical Political Rationalism an Introduction to the Thought of Leo Strauss : Essays and Lectures. Monograph Collection (Matt - Pseudo).
     
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  12. JoAnn Scurlock (2015). Ritualbeschreibungen und Gebete I. By Stefan M. Maul and Rita Strauss. Keilschrifttexte aus Assur literarischen Inhalts, vol. 4. Wissenschaftliche Veröffentlichungen der Deutschen Orient-Gesellschaft, vol. 133. Wiesbaden : Harrassowitz Verlag, 2011. Pp. xi + 240, plates. €48. [REVIEW] Journal of the American Oriental Society 135 (2):349-351.
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  13. Leo Strauss & Heinrich Meier (2001). Hobbes' Politische Wissenschaft Und Zugehörige Schriften--Briefe. Monograph Collection (Matt - Pseudo).
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  14.  12
    Leo Strauss (1979). Natural Right and History (Chicago, 1953). The Correspondence Between Ethical Egoists and Natural Rights Theorists is Considerable Today, as Suggested by a Comparison of My" Recent Work in Ethical Egoism," American Philosophical Quarterly 16 (2):1-15.
    In this classic work, Leo Strauss examines the problem of natural right and argues that there is a firm foundation in reality for the distinction between right and wrong in ethics and politics. On the centenary of Strauss's birth, and the fiftieth anniversary of the Walgreen Lectures which spawned the work, _Natural Right and History_ remains as controversial and essential as ever. "Strauss... makes a significant contribution towards an understanding of the intellectual crisis in which we find (...)
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  15.  5
    Leo Strauss (1995). Liberalism Ancient and Modern. University of Chicago Press.
    This volume of essays ranges over critical themes that define Strauss's thought: the tension between reason and revelation in the Western tradition, the philsophical roots of liberal democracy, and especially the conflicting yet ...
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  16.  6
    Leo Strauss (2000). On Tyranny. University of Chicago Press.
    This edition includes a translation of the dialogue, a critique of the commentary by the French philosopher Alexandre Kojève, Strauss's restatement of his position in light of Kojève's comments, and finally, the complete Strauss-Kojève ...
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  17.  39
    Leo Strauss (1952). Persecution and the Art of Writing. University of Chicago Press.
    The essays collected in Persecution and the Art of Writing all deal with one problem--the relation between philosophy and politics. Here, Strauss sets forth the thesis that many philosophers, especially political philosophers, have reacted to the threat of persecution by disguising their most controversial and heterodox ideas.
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  18.  45
    Leo Strauss (1997). Spinoza's Critique of Religion. University of Chicago Press.
    Leo Strauss articulates the conflict between reason and revelation as he explores Spinoza's scientific, comparative, and textual treatment of the Bible. Strauss compares Spinoza's Theologico-political Treatise and the Epistles, showing their relation to critical controversy on religion from Epicurus and Lucretius through Uriel da Costa and Isaac Peyrere to Thomas Hobbes. Strauss's autobiographical Preface, traces his dilemmas as a young liberal intellectual in Germany during the Weimar Republic, as a scholar in exile, and as a leader of (...)
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  19.  32
    Leo Strauss (1964). The City and Man. Chicago, Rand Mcnally.
    The essays are based on a long and intimate familiarity with the works, but the essay on Aristotle is especially important as one of Strauss's few writings on ...
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  20. Leo Strauss (1978). Thoughts on Machiavelli. University of Chicago Press.
    Leo Strauss argued that the most visible fact about Machiavelli's doctrine is also the most useful one: Machiavelli seems to be a teacher of wickedness. Strauss sought to incorporate this idea in his interpretation without permitting it to overwhelm or exhaust his exegesis of The Prince and the Discourses on the First Ten Books of Livy . "We are in sympathy," he writes, "with the simple opinion about Machiavelli [namely, the wickedness of his teaching], not only because it (...)
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  21.  2
    Leo Strauss (1985). Studies in Platonic Political Philosophy. University of Chicago Press.
    One of the outstanding thinkers of our time offers in this book his final words to posterity. Studies in Platonic Political Philosophy was well underway at the time of Leo Strauss's death in 1973.
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  22.  28
    Leo Strauss (1959). What is Political Philosophy?: And Other Studies. University of Chicago Press.
    "All political action has . . . in itself a directedness towards knowledge of the good: of the good life, or of the good society. For the good society is the complete political good. If this directedness becomes explicit, if men make it their explicit goal to acquire knowledge of the good life and of the good society, political philosophy emerges. . . . The theme of political philosophy is mankind's great objectives, freedom and government or empire--objectives which are capable (...)
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  23.  8
    Daniël F. M. Strauss (2003). How “Rational” is “Rationality”? South African Journal of Philosophy 22 (3):247-266.
    By taking serious a remark once made by Paul Bernays, namely that an account of the nature of rationality should begin with concept-formation, this article sets out to uncover both the restrictive and the expansive boundaries of rationality. In order to do this some implications of the perennial philosophical problem of the “coherence of irreducibles” will be related to the acknowledgement of primitive terms and of their indefinability. Some critical remarks will be articulated in connection with an over-estimation of rationality (...)
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  24.  21
    Leo Strauss (1936). The Political Philosophy of Hobbes. Oxford, the Clarendon Press.
    In this classic analysis, Leo Strauss pinpoints what is original and innovative in the political philosophy of Thomas Hobbes.
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  25.  32
    Leo Strauss (1989). An Introduction to Political Philosophy: Ten Essays. Wayne State University Press.
    A reissue of the 1975 edition, with four added essays, this collection offers a clear introduction to Strauss' views regarding the nature of political ...
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  26.  3
    Leo Strauss (1996). Socrates and Aristophanes. University of Chicago Press.
    "Strauss gives us an impressive addition to his life's work—the recovery of the Great Tradition in political philosophy. The problem the book proposes centers formally upon Socrates.
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  27.  58
    Leo Strauss (1952). The Political Philosophy of Hobbes, its Basis and its Genesis. [Chicago]University of Chicago Press.
    In this classic analysis, Leo Strauss pinpoints what is original and innovative in the political philosophy of Thomas Hobbes.
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  28.  3
    Dfm Strauss (2011). Normativity II – Towards an Integral Perspective. South African Journal of Philosophy 30 (3):360-383.
    This is a follow-up article of Strauss 2011. In order to transcend the shortcomings present in the dialectical legacy regarding normativity, this article further explores key elements within the dialectical tradition focused on the basic motive of nature and freedom and the effect it had on modern social contract theories which aimed at reconstructing human society from its “atoms,” the individuals . The transition to an alternative approach commences with a discussion of the distinction between conditions and what is (...)
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  29.  5
    Leo Strauss (1975). The Argument and the Action of Plato's Laws. University of Chicago Press.
    "-- M. J. Silverthorne,The Humanities Association Review Leo Strauss (1899-1973) was the Robert Maynard Hutchins Distinguished Service Professor Emeritus of ...
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  30.  1
    Danie Fm Strauss (2011). Normativity II–Towards an Integral Perspective. South African Journal of Philosophy 30 (3):360-383.
    This is a follow-up article of Strauss 2011. In order to transcend the shortcomings present in the dialectical legacy regarding normativity, this article further explores key elements within the dialectical tradition focused on the basic motive of nature and freedom and the effect it had on modern social contract theories which aimed at reconstructing human society from its “atoms,” the individuals. The transition to an alternative approach commences with a discussion of the distinction between conditions and what is conditioned. (...)
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  31. Leo Strauss (1990). Argument Et Action des Lois de Platon. Vrin.
    Les Lois ne sont pas le dialogue de Platon le plus connu, ni a fortiori le plus commenté. Strauss nous en donne ici un commentaire magistral : serré, il épouse toutes les sinuosités du texte et en révèle toute la subtilité. Ce commentaire, publié après la mort de l’auteur, mais entièrement terminé, est le fruit d’une vie entière de méditation de l’œuvre de Platon. A ce titre, il constitue un exemple privilégié de l’« art de lire » les textes (...)
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  32. Leo Strauss & Eric Voegelin (2004). Correspondance 1934-1964: Foi Et Philosophie Politique. Vrin.
    Les époques d’instabilité et de désordre politique coïncident généralement avec un développement de la science politique. En atteste une fois de plus la Correspondance qu’entretiennent ces « deux géants de la science politique », Léo Strauss et Eric Voegelin, tous deux contraints par la révolution national-socialiste à s’exiler aux États-Unis. Dans la cinquantaine de lettres échangées, dont le cœur se constitue au cous des années 1942-1953, le lecteur assiste à le gestation des deux grands théoriciens politiques de ce début (...)
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  33. Michael Strauss (1999). Volition and Valuation: A Phenomenology of Sensational, Emotional, and Conceptual Values. University Press of America.
    Volition and Valuation is a typology of valuations, and conflicts between values, using a phenomenological approach that treats the difference between cognitive-thinking and value-thinking as a difference in the mode of intentionality towards the objects. It also suggests a method for axiology to bracket the validity of the values described, acknowledge that the observation of phenomena of consciousness goes beyond empirical observation, and has a character of pure intuition or an intuition of essences which are a source of metavaluative knowledge. (...)
     
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  34.  18
    David J. Doorey (2011). The Transparent Supply Chain: From Resistance to Implementation at Nike and Levi-Strauss. [REVIEW] Journal of Business Ethics 103 (4):587-603.
    Information disclosure is a common regulatory tool designed to influence business behavior. A belief is that transparency can provoke learning and also positive institutional change by empowering private watchdogs to monitor and pressure business leaders to alter harmful behavior. Beginning in the late 1990s, a private movement emerged that pressured corporations to disclose the identify of their global supplier factories. These activists believed that factory disclosure would lead to greater accountability by corporations for the working conditions under which their products (...)
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  35.  25
    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 (...)
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  36.  4
    Jason Blakely (forthcoming). Leo Strauss, Political Science, and the Trouble with a “Great Books” Approach to the Study of Politics. Brill.
    _ Source: _Page Count 21 I argue that Leo Strauss’s critique of political science has been deeply misunderstood. Moreover, once the true nature of Strauss’s critique is clarified, I argue that he does not provide a viable alternative to contemporary political science. Instead, his philosophy has mostly justified a “great books” approach to the study of politics, which has contributed to the self-isolation of political theory from the rest of political science. Political theorists should seek new ways forward (...)
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  37. Gregory W. Dawes (2007). Paradigmatic Explanations: Strauss's Dangerous Idea. Louvain Studies 32 (1-2):67-80.
    David Friedrich Strauss is best known for his mythical interpretation of the Gospel narratives. He opposed both the supernaturalists (who regarded the Gospel stories as reliable) and the rationalists (who offered natural explanations of purportedly supernatural events). His mythical interpretation suggests that many of the stories about Jesus were woven out of pre-existing messianic beliefs and expectations. Picking up this suggestion, I argue that the Gospel writers thought paradigmatically rather than historically. A paradigmatic explanation assimilates the event-to-be- explained to (...)
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  38.  2
    Jason Blakely (forthcoming). Leo Strauss, Political Science, and the Trouble with a “Great Books” Approach to the Study of Politics. New Content is Available for Journal of the Philosophy of History.
    _ Source: _Page Count 21 I argue that Leo Strauss’s critique of political science has been deeply misunderstood. Moreover, once the true nature of Strauss’s critique is clarified, I argue that he does not provide a viable alternative to contemporary political science. Instead, his philosophy has mostly justified a “great books” approach to the study of politics, which has contributed to the self-isolation of political theory from the rest of political science. Political theorists should seek new ways forward (...)
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  39.  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 (...)
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  40.  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 (...)
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  41.  68
    Robert J. Dostal (2008). Gadamerian Hermeneutics and Irony: Between Strauss and Derrida. Research in Phenomenology 38 (2):247-269.
    Against the background of Gadamer's hermeneutics of trust, for which the primary concern of the hermeneutical enterprise is the matter under discussion, the Sache, this essay raises the question of Gadamer's treatment of irony. Gadamer and Gadamerians have criticized the hermeneutics of suspicion—a hermeneutics that always looks under the surface of what is said to see what is hidden. This would seem to make irony a problematic aspect of texts and discourse for a Gadamerian hermeneutics. Nowhere in Gadamer's corpus can (...)
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  42.  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 (...)
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  43.  29
    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 (...)
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  44.  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 (...)
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  45.  7
    JaneAnne Murray (2014). A Perfect Prosecution: The People of the State of New York Versus Dominique Strauss-Kahn. Criminal Law and Philosophy 8 (2):371-390.
    People v. Strauss-Kahn is an ideal lens through which to examine the operation of a criminal justice system that privileges the presumption of guilt, or, to use the words of the US Supreme Court in the 2012 decisions Lafler v. Cooper and Missouri v. Frye, has become “a system of pleas, not a system of trials.” It is both an excellent example of a transparent and objective invocation of the criminal sanction, and a sharp counterpoint to the vast majority (...)
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  46.  10
    Thorsten Botz-Bornstein (2012). The Conscious and the Unconscious in History:Lévi-Strauss, Collingwood, Bally, Barthes. Journal of the Philosophy of History 6 (2):151-172.
    Claude Lévi-Strauss holds that history and anthropology differ in their choice of complementary perspectives: history organizes its data in relation to conscious expressions of social life, while anthropology proceeds by examining its unconscious foundations. For R. G. Collingwood historical science discovers not only pure facts but considers a whole series of thoughts constituting historical life. Also Lévi-Strauss sees this: “To understand history it is necessary to know not only how things are, but how they have come to be.” (...)
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  47.  8
    Camilla Pagani (2013). Eterotopia, Tecnica di Straniamento: Luoghi E Figure Del Soggetto in Foucault E Lévi-Strauss. Nóema 4 (4-1):84-96.
    Questa ricerca, attraverso alcune letture incrociate di Michel Foucault e di Claude Lévi-Strauss, mette in luce l’attualità di due grandi pensatori che pongono al centro delle loro teorie il tema della distanza, dell’altro da sé e del ritorno a sé per comprendere il ruolo del soggetto nella civiltà occidentale. Al di là delle rilevanti differenze che li contraddistinguono, Foucault e Lévi-Strauss percorrono due cammini teorici volti a decostruire il rapporto tra verità e soggetto nella civiltà occidentale adottando una (...)
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  48.  14
    Kenneth B. McIntyre (2010). “ 'What's Gone and What's Past Help...': Oakeshott and Strauss on Historical Explanation”. Journal of the Philosophy of History 4 (1):65-101.
    Because of the public identification of both Michael Oakeshott and Leo Strauss as conservative political philosophers, there have been numerous comparisons of their political thought. Whatever similarities or differences that do exist between them, it is certainly true that they shared a keen interest in the history of political thought. However, they understood the character of history in widely divergent ways. In the following paper, I examine the way in which each writer understood the logic of historical explanation, and (...)
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  49.  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 (...)
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  50.  2
    Vinicius Mariano de Carvalho (2009). Brasil, um país do futuro: projeções religiosas e leituras sobre um mote de Stefan Zweig. Horizonte 5 (9):30-42.
    Este artigo propõe-se a fazer uma leitura da obra Brasil, um país do futuro, do escritor vienense Stefan Zweig, ressaltando o quanto o discurso empregado pelo autor está revestido de certo aspecto profético quando fala do Brasil. Seu desejo de querer ver no Brasil da década de 1940 uma terra livre das intolerâncias e violências que assolavam a Europa de então, fustigada pela 2ª Guerra Mundial, fez com que Zweig revivesse a imagem mitológica de que o Brasil era uma (...)
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