By Jeffrey A. Bernstein
In "Leo Strauss at the Borders of Judaism, Philosophy, and History," Jeffrey A. Bernstein explores how the concept of Leo Strauss quantities to a version for considering the relationship among philosophy, Jewish proposal, and historical past. For Bernstein, Strauss exhibits shut learn of the heritage of philosophy from the ancients to medievals to moderns is important for one to understand the elemental contrast among the types of existence Strauss phrases Jerusalem and Athens, that's, order via published legislation and unfastened philosophical proposal, respectively. via an research of Strauss s released texts; exam of his highbrow biography and background; and using correspondence, archival fabrics, and seminar transcripts, Bernstein exhibits how Strauss s obstacle with the relation among Judaism and philosophy spanned his complete occupation. His findings could be of use to these attracted to the idea of Strauss, the background of Jewish suggestion, and the relation among faith, philosophy, and politics."
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Additional info for Leo Strauss, On the Borders of Judaism, Philosophy, and History
That it would be “given up” without it) is to focus the question on how this life might continue (which suggests that it could, effectively, die). If Western civilization is indeed based in this conﬂict, it is unclear how Shestovian violence between the two cities would enhance the life of Western civilization (if only because such violence presumably abolishes one side or another). It is also unclear how the modern tendency of occluding the difference between the two cities would enhance such life, insofar as it would obscure the different “grounds” on which the two cities are “built”.
The second “consolidating” phase—of which Cohen is (in this essay) the prime example—involves the regrounding of Judaism in the philosophy of Kant. One mode of this regrounding, for the Strauss of 1965, is certainly Cohen’s Kantian conception of morality as self-legislation ( JPCM, 162)—hence, Cohenian Judaism continues the ethical emphasis given to it by Mendelssohn but now grounded in Kantian moral subjectivity. ’ Man’s moral autonomy must not in any way be called in question” ( JPCM, 269). Insofar as Cohen construes Judaism to consist of the idea of the God-human relation, Strauss holds that (for Cohen) “God is the Holy One for the sake of the holiness of man, which consists in man’s sanctifying himself ” ( JPCM, 273).
Might he be repelled precisely because he does not want to remain a Jew? He does, after all, say in this lecture that Judaism is a “heroic delusion” ( JPCM, 327); but he qualiﬁes this almost immediately: “What is a delusion? ’ No nobler dream was ever dreamt” ( JPCM, 328). Is he suggesting that his listeners/readers be open to such a heroic delusion/dream? But why would he suggest this if he is, in fact, repelled by Judaism? Two further statements are of help here: “I draw the following conclusion.
Leo Strauss, On the Borders of Judaism, Philosophy, and History by Jeffrey A. Bernstein