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Meier's guiding insight here is that philosophy must prove its right and its necessity in the face of the claim to truth and demand obedience of itsmost powerful opponent, revealed religion.
Heinrich Meier’s guiding insight in Political Philosophy and the Challenge of Revealed Religion is that philosophy must prove its right and its necessity in the face of the claim to truth and demand obedience of its most powerful opponent, revealed religion. Philosophy must rationally justify and politically defend its free and unreserved questioning, and, in doing so, turns decisively to political philosophy. In the first of three chapters, Meier determines four intertwined moments constituting the concept of political philosophy as an articulated and internally dynamic whole. The following two chapters develop the concept through the interpretation of two masterpieces of political philosophy that have occupied Meier’s attention for more than thirty years: Leo Strauss’s Thoughts on Machiavelli and Jean-Jacques Rousseau’s Social Contract. Meier provides a detailed investigation of Thoughts on Machiavelli, with an appendix containing Strauss’s original manuscript headings for each of his paragraphs. Linking the problem of Socrates (the origin of political philosophy) with the problem of Machiavelli (the beginning of modern political philosophy), while placing between them the political and theological claims opposed to philosophy, Strauss’s most complex and controversial book proves to be, as Meier shows, the most astonishing treatise on the challenge of revealed religion. The final chapter, which offers a new interpretation of the Social Contract, demonstrates that Rousseau’s most famous work can be adequately understood only as a coherent political-philosophic response to theocracy in all its forms.
With this book, Heinrich Meier completes his critical analyses of the controversial thought of Carl Schmitt that began with Carl Schmitt and Leo Strauss: The Hidden Dialogue (1995). Meier's interpretation - which first appeared in German in 1988, and has since been translated into French and Japanese, as well as English - has dramatically reoriented the international debate about Carl Schmitt and political theology. In The Lesson of Carl Schmitt, Meier identifies the core of Schmitt's thought as political theology - that is, political theorizing that claims to have its ultimate ground in the revelation of a mysterious or suprarational God. This radical, but half-hidden, theological foundation underlies the whole of Schmitt's often difficult and complex oeuvre, rich in historical turns and political convolutions, intentional deceptions and unintentional obfuscations.
While the dominant approaches to the current study of political philosophy are various, with some friendlier to religious belief than others, almost all place constraints on the philosophic and political role of revelation. Mainstream secular political theorists do not entirely disregard religion. But to the extent that they pay attention, their treatment of religious belief is seen more as a political or philosophic problem to be addressed rather than as a positive body of thought from which we might derive important insights about the nature of politics and the truth of the human condition. In a one-of-a-kind collection, DeHart and Holloway bring together leading scholars from various fields, including political science, philosophy, and theology, to challenge the prevailing orthodoxy and to demonstrate the role that religion can and does play in political life. Contributing authors include such important thinkers as Peter Augustine Lawler, Robert C. Koons, J. Budziszewski, Francis J. Beckwith, and James Stoner.
This book, by one of the most prominent interpreters of Leo Strauss's thought, was the first to address the problem that Leo Strauss himself said was the theme of his studies: the theologico-political problem or the confrontation with the theological and the political alternative to philosophy as a way of life. In his theologico-political treatise, which comprises four parts and an appendix, Heinrich Meier clarifies the distinction between political theology and political philosophy and reappraises the unifying center of Strauss's philosophical enterprise. The book is the culmination of Meier's work on the theologico-political problem. It will interest anyone who seeks to understand both the problem caused by revelation for philosophy and the challenge posed by political-religious radicalism. The appendix makes available for the first time two lectures by Strauss that are immediately relevant to the subject of this book and that will open the way for future research and debate on the legacy of Strauss.
The nature of the relationship between early modern political philosophy and revealed religion has been much debated. The contributors to Piety and Humanity argue that this relationship is one of dissonance rather than concord. They claim that the early modern political philosophers found revealed religion--especially Christianity--to be a threat to the modern political project, and that these philosophers therefore attempted to transform revealed religion so that it would be less of a threat, and possibly even an aid. Each essay is devoted to a particular work by a single political philosopher; the thinkers and works discussed include Machiavelli's Exhortation to Penitence, Francis Bacon's New Atlantis, Spinoza's Theologico-Political Treatise, and Locke's Reasonableness of Christianity. Each essay is followed by a brief selected bibliography. This book will be of great importance to philosophers, political theorists, and scholars of religion and early modern European history.
In this book noted scholar Thomas L. Pangle brings back a lost and crucial dimension of political theory: the mutually illuminating encounter between skeptically rationalist political philosophy and faith-based political theology guided ultimately by the authority of the Bible. Focusing on the chapters of Genesis in which the foundation of the Bible is laid, Pangle provides an interpretive reading illuminated by the questions and concerns of the Socratic tradition and its medieval heirs in the Christian, Jewish, and Islamic worlds. He brings into contrast the rival interpretive framework set by the biblical criticism of the modern rationalists Hobbes and Spinoza, along with their heirs from Locke to Hegel. The full meaning of these diverse philosophic responses to the Bible is clarified through a dialogue with hermeneutic discussions by leading political theologians in the Judaic, Muslim, and Christian traditions, from Josephus and Augustine to our day. Profound and subtle in its argument, this book will be of interest not only to students and scholars of politics, philosophy, and religion but also to thoughtful readers in every walk of life who seek to deepen their understanding of the perplexing relationship between religious faith and philosophic reason. -- James V. Schall
In 1932 political philosopher Leo Strauss published a critical review of The Concept of the Political that earned him Schmitt's respect and initiated an extremely subtle interchange between Schmitt and Strauss regarding Schmitt's critique of liberalism. Although Schmitt never answered Strauss publicly, in the third edition of his book he changed key passages in response to Strauss's criticisms without ever acknowledging them.
"In this book Heinrich Meier takes on the question of the meaning of Nietzsche's Thus Spoke Zarathustra, which has long proven controversial among readers. Meier closely examines the work to find a coherent structure and uncover the meanings in the figure of Zarathustra. By showing the unity in Zarathustra's life and teaching, Meier argues that the hidden architecture of the work reveals the development of self-knowledge for the philosopher. What Is Nietzsche's Zarathustra? A Philosophical Confrontation makes clear in its careful attention to the text that Nietzsche's deepest concern is with understanding himself and the world, rather than with a view of himself as a prophet"--
In this book, 19 prominent representatives of each side in the basic division among Strauss's followers explore his contribution to political philosophy and Jewish thought. The volume presents the most extensive analysis yet published of Strauss's religious heritage and how it related to his work, and includes Strauss's previously unpublished 'Why We Remain Jews, ' an extraordinary essay concerned with the challenge posed to Judaism by modern secular thought. The extensive introduction interrelates the major themes of Strauss's thought