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Excerpt from Modern Thought and the Crisis in Belief Nobody knows so well as I the inadequacy of my equipment for this difficult task; and few can have had better reason to know how its prosecution calls down anathemas alike from defenders of the faith once delivered to the saints - for whom religion has achieved finality and from rationalists who, in their horror of the sympathetic fallacy, cherish the notion that technical research can accomplish a per fect work. These I cannot hope to conciliate, much less to convince. Time, that tries all, must be their teacher. But for such as believe that the estab lishment of Christian truth, rather than its apolo getic defence or contemptuous dismissal, is an important part of the second Reformation imposed upon us by the contemporary course of science and scholarship, I trust I have touched some things worth further reflexion. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works.
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This volume brings together scholars from a range of disciplines to explore the intersections between crisis, scholarship, and action. The aim of this book is to think about the “moment of crisis,” through the concepts, writings, and methodologies awarded to us by Jewish thinkers in modernity. This book offers a broad gallery of accounts on the notion of crisis in Jewish modernity while emphasizing three terms: interpretation, heresy, and messianism. The main thesis of the volume is that the diasporic and exilic experience of the Jewish people turned their philosophers and theologians into “experts in crisis management” who had to find resources within their own religion, culture and traditions in order to react, endure and overcome short- and long-term historical crises. The underlining assumption of this book is therefore that Jewish thought obtains resources for conceptualizing and reacting to the current forms of crisis in the global, European, and Israeli spheres. The volume addresses a large readership in humanities, social and political sciences and religious studies, taking as its assumption that scholars in modern Jewish thought have an extended responsibility to engage in contemporary debates.
“Leo Strauss (1899-1973) was the greatest mind in political philosophy in the twentieth century, and possibly in other centuries as well. That, I am well aware, is a judgment I share with very few, if any.” So writes Harry V. Jaffa in his epilogue to this volume. Including an extensive unpublished essay entitled “Straussian Geography: A Memoir and Commentary,” Crisis of the Strauss Divided brings together a collection of Jaffa’s published arguments defending and explaining that judgment, written during the 40 years since Strauss’s death. The volume includes arguments of those who have disagreed with Jaffa about Strauss's teaching and about the nature of political philosophy. These wide ranging exchanges explore many of the great themes of political philosophy and, in particular, the implications of Strauss's thinking for America and modern civilization.
Excerpt from Scenes of Clerical Life Litany, only to feel with more intensity my burst into the conspicuousness of public life when I was made to stand up on the seat during the psalms or the singing. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works.
In recent years, the rise of fundamentalism and a related turn to religion in the humanities have led to a powerful resurgence of interest in the problem of political theology. In a critique of this contemporary fascination with the theological underpinnings of modern politics, Victoria Kahn proposes a return to secularism—whose origins she locates in the art, literature, and political theory of the early modern period—and argues in defense of literature and art as a force for secular liberal culture. Kahn draws on theorists such as Carl Schmitt, Leo Strauss, Walter Benjamin, and Hannah Arendt and their readings of Shakespeare, Hobbes, Machiavelli, and Spinoza to illustrate that the dialogue between these modern and early modern figures can help us rethink the contemporary problem of political theology. Twentieth-century critics, she shows, saw the early modern period as a break from the older form of political theology that entailed the theological legitimization of the state. Rather, the period signaled a new emphasis on a secular notion of human agency and a new preoccupation with the ways art and fiction intersected the terrain of religion.
Taking as his starting point the collapse of the medieval world, Gillespie argues that from the very beginning moderns sought not to eliminate religion but to support a new view of religion and its place in human life- and that they did so not out of hostility but in order to sustain certain religious beliefs. He goes on to explore the ideas of such figures as William of Ockham, Petrarch, Erasmus, Luther, Descartes, and Hobbes, showing that modernity is best understood as the result of a series of attempts to formulate a new and coherent metaphysics or theology.