Here he covers the fact/value distinction, the discovery of "nature," historicism and positivism, and most importanly, the distinction between classical and modern natural right.I love this book. While he is dated, Strauss was an important figure in the history of the history of ideas, and for this is rich analysis (though perhaps cliched today) should leave us grateful for his work.Strauss is a deeply influential scholar whose readings of various philosophers and thinkers remain the "traditional" reading across curricula. He spends too much time taking apart people that he disagrees with by honing in on minor points, but bends over backwards to accomodate people that jibe with him.
If that's the case, the book deserves another star.
The specter of nuclear escalation with Iran that kicked the year off in January was quickly overshadowed by a plague which shut down the global economy for the better part of three months and sparked widespread skepticism in our political institutions. Dismisses a lot of the best counterarguments to his with waves of the hand, and the whole "This guy said the sky was blue, but he also said the sky was red, so he must have meant that the sky was purple" reasoning style gets a bit tedious and predictable at times. It start with an attack on social science that takes aim mostly at Max Weber.This is at least my third reading of this book, and I still don't quite get it. While he is dated, Strauss was an important figure in the history of the history of ideas, and for this is rich analysis (though perhaps cliched today) should leave us grateful for his work.This was a super impressive book and very dense and sophisticated, so I thought it was overall a great analysis of the rights people have but Strauss is so difficult to understand sometimes that despite all of his talk about history sometimes I couldn't tell if he was on the right side of history or not, which is very important for me to know about an author before I rate them five stars.
I miss it.This is at least my third reading of this book, and I still don't quite get it. After establishing that natural right can indeed exist by countering the critiques of historicism and Weber's fact value distinction, Strauss gives an overview of how the ancients understood natural rights and justice.
by Leo Strauss (ISBN: ) from Amazon's Book Store. Strauss then goes over howMy brother recommended that I read this book a while ago, and I am very glad that he did.
The clue is his introductory statement about "the need for natural right" because its rejection can lead to "disasterous consequences." The specter of nuclear escalation with Iran that kicked the year off in January was quickly overshadowed by a plague which shut down the global economy for the better part of three months andWhat animated in me the desire to persevere through the (frankly) unforgivingly obscure and punishingly erudite writing of Leo Strauss was the fact that the world has spent the better half of the year (and perhaps much, much longer) in lockdown, and mired in, to put it lightly, a series of political crises.
There are portions that are strikingly clear and there are those that are very complex and opaque.
If you have not already engaged with Plato, Aristotle, Hobbes, Locke, Rousseau, Heidegger and Hegel this work's value would be questionable, as you would have to assume Strauss' reading of these thinkers.
Be the first to ask a question about Natural Right and History This "we need it or else" approach is not particularly convincing as it leads to suspect assertions about its foundations -- God gave us natural right; it's part of the rational order of the universe or our human nature (in spite of our obviously self-oriented nature).
Start by marking “Natural Right and History” as Want to Read: Strauss sees radical (existentialist) historicism as but an inadequate articulation of trans-historical Socratic skepticism, which seeks to understand and articulate the permanent problems and alternatives inherent in human existence.
If you have not already engaged with Plato, Aristotle, Hobbes, Locke, Rousseau, Heidegger and Hegel this work's value would be questionable, as you would have to assume Strauss' reading of these thinkers.
As for the conflict between religion and philosophy, this comes out more clearly in the part of the chapter on Locke, which comes later on, where he ties Locke up in his own straps, characterizing him as speaking as he does mainly due to religious persecution. Strauss gives a detailed and spirited reading of the history of natural right and natural law. The quotation cited is paraphrase from the chapter on Hobbes, notorious as an atheist because he was the first to throw down Aristotlean teleology in political science.Beyond Objectivism and Relativism: Science, Hermeneutics, and PraxisChicago University. An unconventional history of philosophy.
I miss it.Several years ago, after sharing a few bottles of wine, a very dear friend tried to convince me that Judaism is a higher religion than Christianity or Islam. Ends with a detailed analysis of Hobbes, Locke, Rousseau, and Burke, arguing that the logic of modern philosophy consumed natural right, ultimately replacing 'nature' with 'history'.Strauss goes into a lot with this book, and it may in-fact present the crux of his entire argument. When liberals became impatient of the absolute limits to diversity or individuality that are imposed even by the most liberal version of natural right, they had to make a choice between natural right and the uninhibited cultivation of individuality. )An extended discussion about the nature of law and custom written with a keen ear for the avoidance of the Native American genocide during the time of the French Revolution.
Lastly, Strauss examines how Rosseau and Burke problematize modern natural rights such that historicism follows in their wake.Unbelievable. As if this weren't enough, protests against racial injustice erupted across the nation mid-year in response to a senseless slaying at the hands of the state, precipitating widespread looting and rioting. Accordingly for the author of Natural Right and History, "the problem of natural right is today a matter of recollection rather than of actual knowledge" (Introduction, p. 7).
He's clearly a pretty smart guy worth reading.
Leo Strauss, eminent author of The Political Philosophy of Hobbes, examines the current status of this problem and shows that the reasons which have led to a rejection of natural right are not valid. The first part of the book describing ancient classical theories and assumptions of natural right was for this neophyte a challenge of the first order to fully understand and demonstrated to me early on that this volume was going to require a real effort on my part.
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