_Explores how the thought of Leo Strauss amounts to a model for thinking about the connection between philosophy, Jewish thought, and history._.

This article explores the influence of Winnicott’s conceptual constellation of early childhood, play, use, transitional phenomena, and transitional object upon Agamben’s thinking of contemporary historical exigency.

This article explores the influence of Winnicott’s conceptual constellation of early childhood, play, use, transitional phenomena, and transitional object upon Agamben’s thinking of contemporary historical exigency.

This paper attempts to explore the problem of collective identity and its subsequent historical legacies through a reading of Spinoza’s and Freud’s respective accounts of Moses. In working their way through the aggadah (i.e., legend) of Moses, both Spinoza and Freud find the halakhic (i.e., legal) core of collectivity to be expressed in and as social mediation. Moreover, both thinkers discover that the occlusion of this core leads to a collective trauma (in Freud’s sense), the symptom of which is the (...) formation of the ‘theological-political’ (in Spinoza’s sense). (shrink)

This paper attempts to explore the problem of collective identity and its subsequent historical legacies through a reading of Spinoza’s and Freud’s respective accounts of Moses. In working their way through the aggadah (i.e., legend) of Moses, both Spinoza and Freud find the halakhic (i.e., legal) core of collectivity to be expressed in and as social mediation. Moreover, both thinkers discover that the occlusion of this core leads to a collective trauma (in Freud’s sense), the symptom of which is the (...) formation of the ‘theological-political’ (in Spinoza’s sense). (shrink)

ABSTRACT This review-essay explores the subtle and crucial relation between Schelling’s thinking of the dark ground and Freud’s construal of the unconscious in Teresa Fenichel’s provocative new work.

Despite the relative scarcity of references to Hegel in Strauss’s published work, one can begin to get a sense of how Strauss regarded Hegel. This paper deals with Strauss’s views concerning the Hegelian construal of faith and God. For Strauss, Hegel’s construal of divine personality as subject rather than substance amounts to something like a rejection of the divine personality.

This review explores a recent trend in commentary on Hegel’s philosophy of history which owes much of its interpretive substance to the aesthetic modernism of the Frankfurt School. This modernist trend emphasizes the interplay of form and content, material conditions of rationality, and the temporal disjunction between experiencing and cognizing history. In so doing, it produces a deeply political, psychoanalytic, and musical reading of Hegel.

Leo Strauss's readings of historical figures in the philosophical tradition have been justly well explored; however, his relation to contemporary thinkers has not enjoyed the same coverage. In Leo Strauss and Contemporary Thought, an international group of scholars examines the possible conversations between Strauss and figures such as Walter Benjamin, Jacques Derrida, Michel Foucault, Charles Taylor, and Hans Blumenberg. The contributors examine topics including religious liberty, the political function of comedy, law, and the relation between the Ancients and the Moderns, (...) and bring Strauss into many new and original discussions that will be of use to those interested in the thought of Strauss, the history of philosophy and political theory, and contemporary continental thought"--Back cover. (shrink)

The figure and thought of Leo Strauss continues to provoke impassioned reactions from advocates and critics. The majority of these reactions are less engaged with Strauss’s thought than with his person and school. This volume seeks to contribute to the increase in philosophical attention paid to Strauss’s thought. The contributions collected herein exemplify both a deep and abiding familiarity with Strauss’s thought as well as a need to find new directions to explore within that thought.

The first four chapters of Pippin's elegant volume on Nietzsche were originally delivered as a series of lectures at the Collège de France in 2004. In a certain respect, the context of these lectures defines the parameters of Pippin's reading of Nietzsche: he advocates an interpretation very close to Bernard Williams in emphasizing the psychological aspects and motifs of Nietzsche's thought over and against certain contemporary French appropriations . In over-emphasizing the deconstructive capacity of Nietzsche's text, Pippin holds, these interpretations (...) conclude that Nietzsche's thought provides no philosophical insight—that "Nietzsche's texts always seem to take away with one hand what they appear to have given with the other". In sharp contrast, Pippin claims that Nietzsche's thought is extremely relevant philosophically insofar as it deals with the genealogy of human desires and actions. Put differently, Nietzsche's philosophical teaching is first and foremost a psychology. For this reason, Pippin's book amounts to a sustained attempt to "present a comprehensive interpretation of what Nietzsche means by 'psychology,' what the relationship is … between psychology and traditional. (shrink)

This volume, with contributions from scholars in political science, literature, and philosophy, examines the mutual influence of reason and religion at the time of the American Founding.

A Conversation with Claire Katz about her book, Levinas and the Crisis of Humanism.

The following reflections examine the new translation of Heidegger’s Beiträge zur Philosophie in relation to the former one. These reflections assess the relative merits of both translations and attempt to show how this relation illustrates specific issues in Heidegger’s text concerning the first and other beginnings of Western thought.

A principle aim of this paper is to convince friends and critics of deconstruction that they have overlooked two crucial aspects of Derrida's work, namely, his rearticulation of the concept of experience and his account of the experience of undecidability as an ordeal. This is important because sensitivity to Derrida's emphasis on the ordeal of undecidability and his rearticulation of the concept of experience-a rearticulation that is already under way in his early engagement with Husserl and continued in later work-necessitates (...) a rethinking of what the `experience of undecidability' entails. Rather than signaling a withdrawal from politics or a normatively impotent ethics of `mere openness to the other,' Derrida's account of the experience of undecidability not only points to a fundamental aspect of our basic ethical experience but also leads to a number of ethico-political demands, which I summarize as the demand to maintain an ethos of interruption. (shrink)

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This review explores the complex and nuanced views of Hermann Levin Goldschmidt’s conception of “setting contradiction free” in order to allow for the improvement of human capability. This conception spans a number of issues—politics, ethics, religion, and history being the foremost among them. Goldschmidt’s view belongs to that constellation of thinkers that includes Levinas and Adorno in attempting to give voice to a plurality of viewpoints that may not agree with one another.

Balibar’s text gives an interpretation of Spinoza’s philosophy which has received relatively scarce attention in the English speaking world. This interpretation can be termed “dialectical” insofar as it views Spinoza’s texts in a dynamic relationship with one another, and with the historical and theologicopolitical environment of seventeenth century Holland. Thus, when he states that “I propose to initiate the reader into Spinoza’s thinking through his politics,” Balibar means for the political context to be understood not as a static ground for (...) Spinoza’s philosophy, but rather as in continuous dialogue and exchange with his thought. (shrink)

The notion of "relevance" in philosophy is ultimately determined by a notion of "utility" that has been present in American culture from very early on. In Democracy in America, Tocqueville stated that "Democratic nations... prefer the useful to the beautiful, and... require that the beautiful should be useful". Today, the issues of utility and relevance are motivations for a congress which threatens to drastically cut funding for humanities programs around the country. At a time when employment in the academy is (...) sporadic at best, how might one respond philosophically in light of the current congressional threat? John Lachs responds by criticizing what he calls, "the professionalization of philosophy". Rather than focusing inquiries on the problems and concerns of everyday life, philosophers "linger over abstract details of technique". Ultimately, Lachs' concern is that such hyperspecialization will only alienate the practice of philosophy from the rest of society: "so long as philosophers talk about philosophical texts to other philosophers in a mysterious philosophical language, they cannot keep faith with their mission. Isolated and irrelevant, we will become the butt of jokes, and our departments will be marked... for eradication". In contrast to such "professionalization," Lachs provides us with a book of essays that are "united by the belief that philosophical reflection can yield results and by the desire to harness them to the service of improving life". Lest the reader too quickly assume the facile distinction between "history of philosophy" and "original philosophy," it must be noted that Lachs brings a wealth of knowledge regarding historical figures to bear on the problems which he addresses. One finds Aristotle, Hegel, Mill, James, Peirce, Santayana, Dewey and others, all being invoked in the interest of elucidating and understanding issues such as dogmatism, violence, alienation, technology, education, law, and euthanasia Lachs' overriding concern, however, is that of "mediating relations" "in which individuals perform actions on behalf of others". While such relations may be necessary in order to allow people to perform specialized societal roles more efficiently, they also separate people from the other specialized roles in which they do not take part. The unfortunate consequence is that most people do not have "even an elementary understanding of social life, economic reality, the interplay of activity and happiness, or the structure and needs of our bodies," because "the mediated world denies them the opportunity to learn by direct experience". Relevant philosophy must clear away the abstract and specialized language, which alienates the normal reader and draws philosophers away from learning by direct experience. It is not surprising, therefore, that Lachs' prose is extremely clear and accessible. Such prose works exceptionally well in "Life And Death", where Lachs engages the difficult questions regarding the constitution of a human life, the viewing of death as "a natural and appropriate end to a satisfying life", and the termination of the "lives" of beings who--like the hydroencephalic child --cannot develop into actual human beings, but remain only as "human forms". Whether one agrees with Lachs' positions on these issues or not, his straightforward and unmediated prose bespeaks a courage which is admirable. (shrink)