Written in the intense political and intellectual tumult of the early years of the Weimar Republic, Political Theology develops the distinctive theory of sovereignty that made Carl Schmitt one of the most significant and controversial ...

In this, his most influential work, legal theorist and political philosopher Carl Schmitt argues that liberalism’s basis in individual rights cannot provide a reasonable justification for sacrificing oneself for the state—a critique as cogent today as when it first appeared. George Schwab’s introduction to his translation of the 1932 German edition highlights Schmitt’s intellectual journey through the turbulent period of German history leading to the Hitlerian one-party state. In addition to analysis by Leo Strauss and a foreword by Tracy B. (...) Strong placing Schmitt’s work into contemporary context, this expanded edition also includes a translation of Schmitt’s 1929 lecture “The Age of Neutralizations and Depoliticizations,” which the author himself added to the 1932 edition of the book. An essential update on a modern classic, The Concept of the Political, Expanded Edition belongs on the bookshelf of anyone interested in political theory or philosophy. (shrink)

This book examines both the personal and the political sides of Nietzsche's writings to show how his writings can expand notions of democratic politics and democratic understanding.

From Plato through the nineteenth century, the West could draw on comprehensive political visions to guide government and society. Now, for the first time in more than two thousand years, Tracy B. Strong contends, we have lost our foundational supports. In the words of Hannah Arendt, the state of political thought in the twentieth and twenty-first centuries has left us effectively “thinking without a banister.” _Politics without Vision_ takes up the thought of seven influential thinkers, each of whom attempted to (...) construct a political solution to this problem: Nietzsche, Weber, Freud, Lenin, Schmitt, Heidegger, and Arendt. None of these theorists were liberals nor, excepting possibly Arendt, were they democrats—and some might even be said to have served as handmaidens to totalitarianism. And all to a greater or lesser extent shared the common conviction that the institutions and practices of liberalism are inadequate to the demands and stresses of the present times. In examining their thought, Strong acknowledges the political evil that some of their ideas served to foster but argues that these were not necessarily the only paths their explorations could have taken. By uncovering the turning points in their thought—and the paths not taken—Strong strives to develop a political theory that can avoid, and perhaps help explain, the mistakes of the past while furthering the democratic impulse. Confronting the widespread belief that political thought is on the decline, Strong puts forth a brilliant and provocative counterargument that in fact it has endured—without the benefit of outside support. A compelling rendering of contemporary political theory, _Politics without Vision_ is sure to provoke discussion among scholars in many fields. (shrink)

_Nietzsche's New Seas_ makes available for the first time in English a representative sample of the best recent Nietzsche scholarship from Germany, France, and the United States. Michael Allen Gillespie and Tracy B. Strong have brought together scholars from a variety of disciplines—philosophy, history, literary criticism, and musicology—and from schools of thought that differ both methodologically and ideologically. The contributors—Karsten Harries, Robert Pippin, Eugen Fink, Hans-Georg Gadamer, Kurt Paul Janz, Sarah Kofman, Jean-Michel Rey, and the editors themselves—take a new approach (...) to Nietzsche, one that begins with the claim that his enigmatic utterances can best be understood by examining the style or structure of his thought. (shrink)

In this book, Rousseau is understood as a theorist of the common person. For Strong, Rousseau resonates with Kant, Hegel, and Marx, but he is more modern like Emerson, Nietzsche, Eittegenstein, and Heidegger. Rousseau's democratic individual is an ordinary self, paradoxically multiple and not singular. In the course of exploring this contention, Strong examines Rousseau's fear of authorship , his understanding of the human, his attempt to overcome the scandal that relativism posed for politics, and the political importance of sexuality.

The war on terrorism, say America's leaders, is a war of Good versus Evil. But in the minds of the perpetrators, the September 11 attacks on New York and Washington were presumably justified as ethically good acts against American evil. Is such polarization leading to a violent "clash of civilizations" or can differences between ethical systems be reconciled through rational dialogue? This book provides an extraordinary resource for thinking clearly about the diverse ways in which humans see good and evil. (...) In nine essays and responses, leading thinkers ask how ethical pluralism can be understood by classical liberalism, liberal-egalitarianism, critical theory, feminism, natural law, Confucianism, Islam, Judaism, and Christianity. Each essay addresses five questions: Is the ideal society ethically uniform or diverse? Should the state protect, ban, or otherwise intervene in ethically based differences? How should disagreements on the rights and duties of citizens be dealt with? Should the state regulate life-and-death decisions such as euthanasia? To what extent should conflicting views on sexual relationships be accommodated? This book shows that contentious questions can be discussed with both incisiveness and civility. The editors provide the introduction and Donald Moon, the conclusion. The contributors are Brian Barry, Joseph Boyle, Simone Chambers, Joseph Chan, Christine Di Stefano, Dale F. Eickelman, Menachem Fisch, William Galston, John Haldane, Chandran Kukathas, David Little, Muhammad Khalid Masud, Carole Pateman, William F. Scheuerman, Adam B. Seligman, James W. Skillen, James Tully, and Lee H. Yearley. (shrink)

A central argument of the _Leviathan_ has to do with the political importance of education. Hobbes wants his book to be taught in universities and expounded much in the manner that Scripture was. Only thus will citizens realize what is in their hearts as to the nature of good political order. Glory affects this process in two ways. The pursuit of glory _by a citizen_ leads to political chaos and disorder. On the other hand, _God’s_ glory is such that one (...) can do nothing but acquiesce to it. The Hobbesian sovereign shares some of the effects of glory that God has naturally; this, however, has to be supplemented by awe and that but fear. (shrink)

This article explores the political, as opposed to the philosophical, impact of Leo Strauss?s exile in America on his thought. After a consideration of anti-Semitism and the importance Strauss attached to being a Jew, I argue that the fact that in America he no longer wrote in his Muttersprache but in English was central to his becoming a political theorist rather than a philosopher. Whereas as a philosopher he was unable to speak to the demos, as a political theorist what (...) he needed was a group of ?rhetors? who would carry a particular message to the demos. (shrink)

Peter Berkowitz’s book is about the “moral intention that gives birth to and governs Nietzsche’s thought”. Bracing his book by an introduction and conclusion, he divides it into two parts. The first comprises individual chapters on what Berkowitz calls Nietzsche’s “histories.” These are on the ethics of history, the ethics of art, the ethics of morality and the ethics of religion.

The apparent liberalism of Raymond Aron's thought can be understood only in the context of the questions asked by the "continental" philosophical tradition. Aron contends that the strong neo-Kantian and existentialist trends which came together in Weber's work serve to split man off from meaningful intercourse with the social world. Aron intends to re-establish that intercourse. He attempts to show precisely what the consequences and responsibilities of making choices are for a man "thrown" into the world. Politics becomes focused around (...) the choice of values in a world delineated only in negative terms. Aron's program yields a low number of generalizable empirical conclusions and policy recommendations, and this is instructive to those who wish to practice "good" social science. (shrink)

This is an extended revision of a previous paper. It was given as a plenary paper at the History of Ideas conference in Amsterdam, September 1988. It will also appear in a revised version as Chapter II in a book on Aesthetics and Politics.

Interpretations of Nietzsche, particularly about politics, cover an exceptionally wide range. Additionally, Nietzsche is often said to commit “rhetorical excesses.” I argue and show that Nietzsche consciously crafted his published works to allow this range of interpretations, that he did this for critical purposes, and that his so-called rhetoric is there to serve this purpose.

The essays gathered together in this volume are the work of leading Nietzsche scholars and include reprints of seminal writings from all the major interpretive schools. Also included is a new translation of one of Nietzsche's most controversial writings, The Greek State, as well as a lengthy bibliography of writings on Nietzsche and politics.

A warning that politics has a particular validity, but that this validity is challenged by much that is characteristic of modernity. It demonstrates that humans are tempted to move away from politics, and outlines the costs and benefits of retaining the political as a realm of human activity.

The world as we find it -- Kant and the death of God -- Nietzsche: the tragic ethos and the spirit of music -- Max Weber, magic, and the politics of social scientific objectivity -- "What have we to do with morals?": Nietzsche and Weber on the politics of morality -- Sigmund Freud and the heroism of knowledge -- Lenin and the calling of the party -- Carl Schmitt and the exceptional sovereign -- Martin Heidegger and the space of the (...) political -- Without a banister: Hannah Arendt and roads not taken -- Conclusion: the world as it finds us. (shrink)

Peter Berkowitz’s book is about the “moral intention that gives birth to and governs Nietzsche’s thought”. Bracing his book by an introduction and conclusion, he divides it into two parts. The first comprises individual chapters on what Berkowitz calls Nietzsche’s “histories.” These are on the ethics of history, the ethics of art, the ethics of morality and the ethics of religion.