A Life in Maps: Leo Bagrow,Imago Mundi,and the History of Cartography in the Early Twentieth Century

ABSTRACT:

This essay provides a critical commentary on the life of Leo Bagrow (1881–1957), the founding editor of Imago Mundi, drawing on previously unused correspondence from the journal’s archive, recently catalogued by the British Library in London. Bagrow’s experiences in the three European cities in which he lived and worked (St Petersburg, Berlin and Stockholm) are examined afresh and new insights are provided about the complex intellectual and sometimes political objectives and motivations of Bagrow and his fellow map dealers, map collectors and map historians. Particular attention is paid to the productive but often strained relationships between Bagrow and the expanding global network of map historians with whom he collaborated while establishing and editing Imago Mundi between 1935 and his death. This network was divided into four distinct and to some extent rival constituencies (university academics, map librarians, map collectors and map dealers). The essay examines how Imago Mundi, under Bagrow’s often confrontational editorship, emerged as the central co-ordinating forum through which these constituencies communicated with each other and within which the foundations for the modern discipline of map history were established.     

Leo Strauss in 1962

Abstract

A refutation of the view recently advanced by his defenders that Leo Strauss moderated his youthful atheism and anti-liberalism after emigrating to the United States.     

Tocqueville on Pantheism,Materialism, and Catholicism

Abstract

It is widely acknowledged that Leo Strauss was an extraordinary scholar and teacher who strove to open up forgotten vistas of philosophical inquiry. Gigantic controversy rages, however, about the sorts of political and social changes, if any, that he hoped to promote. The fire has been fueled by the alleged contributions of Straussians to the Iraq War—and by the publication of Strauss's 1933 letter that commended “fascist, authoritarian, and imperial” principles. This article reviews and then updates the assessments proffered in my 2009 book (Straussophobia) about the state of the “Strauss Wars.” Critics such as Shadia Drury continue to embarrass themselves in prestigious venues, but newer voices are using innovative strategies to argue that Strauss was attempting to undermine the principles of American democracy. Whereas William Altman relies on “esoteric interpretations” of Strauss's writings, Alan Gilbert illuminates Strauss's behind-the-scenes efforts regarding policy disputes. Although I maintain that Gilbert and especially Altman have made invaluable contributions, I argue that they both overreach.     

The Interplanetary Dialectic: Freedom and Equality in Ursula Le Guin's The Dispossessed

In his most recent work, Homeless and at Home in America, Peter Lawler diagnoses our country's twin intellectual impulses, libertarianism and Darwinism, as expressions of the modern, disjunctive soul; torn between the desire to conquer nature for the sake of individual autonomy and the inclination to scientifically deprivilege ourselves as merely another part of nature, many Americans have managed to incoherently embrace a kind of libertarian sociobiology. Lawler attempts to demonstrate that each perspective promises only a partial view of the truth and that a deeper anthropology that properly includes both our natural inclinations and our eros to transcend nature can be accounted for by what he calls a "Thomistic Realism." The theoretical crux of this Thomistic realism is a "science of theology" that articulates the relation between reason and revelation, navigating between the mutual exclusivity espoused by Leo Strauss or any decisive theoretical synthesis. The purpose of this article is to fully explain the meaning of Lawler's science of theology and the extent to which it is influenced by but ultimately departs from Strauss's view.     

Reading What Is Political Philosophy?

Abstract

Leo Strauss is responsible for the revival of political philosophy as a necessary response to the problem of human life. This essay articulates his own summary account of this necessity, the intellectual underpinning of his division of political philosophy into the classical and the modern approahces, and his preference for the former as the natural path leading to the understanding of man's political situation.     

Leo Strauss's “On Classical Political Philosophy”

Abstract

Leo Strauss's “On Classical Political Philosophy” contrasts classical political philosophy with modern political philosophy and present-day political science. Strauss stresses two seemingly contrary features of classical political philosophy: its direct relation to political life and its transcendence of political life. Its direct relation to political life prevented it from taking for granted the necessity and possibility of political philosophy. The classical political philosopher appears as good citizen, umpire among the parties, or ultimately teacher of lawgivers. He was compelled to transcend political life when he realized its ultimate aim can be reached only by the philosophic life. Philosophy must concern itself with political life, yet political philosophy's highest subject must be the philosophic life.     

‘I draw a line here and open a new chapter’: The Bagrow-Almagià Correspondence 1947–1955

ABSTRACT

The Imago Mundi archives, held in the Map Library of the British Library in London, contain the correspondence between Leo Bagrow, the founding editor of Imago Mundi, and the Italian geographer and historian of cartography Roberto Almagià. Their correspondence, which continued throughout the late 1940s and early 1950s, brought out the worst in their very different characters, at times to an almost comical extent. The exchanges reveal Bagrow’s somewhat brusque editorial methods but also show his vision for Imago Mundi and demonstrate his total dedication to the history of cartography. The letters also provide a revealing commentary on the immense difficulties of international communication and research in the immediate post-war years, and the persistence of the cultural nationalism that dominated the history of cartography as an academic pursuit in this period.     

Living the Theologico-Political Problem: Leo Strauss on the Common Ground of Philosophy and Theology

Leo Strauss argues that the “theologico-political” problem arose from the competing claims of rationalist philosophy and theology. Although he urges others to take sides in this debate, most theorists see it as insoluble, since it is rooted in competing traditions and different, non-demonstrable, epistemic principles. Strauss, however, argues that there is a common ground capable of sustaining a contest between the two: their appeal to the pre-philosophic understanding of justice as moral virtue. The contest between the Bible and Socratic-Platonic philosophy centers on which of the two better understands what justice is, what completes it, and in what respect it is good. Strauss enables us to see why Plato’s Socratic dialogues became indispensable models for classical and medieval philosophers who sought to meet the challenge of theology on the vital common ground of philosophy and theology.     

Pascalian Suite. Elements of an Apologia

Abstract

This article considers the thought of Claude Lefort as a response to Leo Strauss. It compares their views on the task of political philosophy as such, and on its specific relation to modernity, religion, and democracy. For Strauss, the revival of political philosophy under modern conditions requires a return to its ancient roots. While Lefort agrees that such a restoration is necessary, he argues that this requires a departure from ancient thought: political philosophy must recognize modern democracy as a new kind of regime, independent of theologico-political norms.