Elite Analysis of Democracies' International Policy Introduction

This essay offers a critical appreciation of Mark Lilla's Stillborn God. To his credit, Lilla understands the primacy and enduring appeal of political theology, as well as the danger of intellectual complacency about the underlying principles of modern politics. Lilla maintains that modern politics is a relatively recent and radically novel experiment that aims at nothing less than displacing a primordial and perennial way of constituting politics with reference to the divine. My essay compares Lilla's analysis of the fundamental antagonism between political theology and modern liberal politics to Strauss's analysis of the theological-political problem. In doing so, I bring to light both the strengths and limits of Lilla's attempt to clarify the relationship between politics, biblical religion, and philosophic rationalism.     

Leo Strauss's Adherence to Nietzsche's “Atheism From Intellectual Probity”

Abstract

The role of labor unions has increasingly been the focus of scholarly analyses in recent years as the world has experienced the most encompassing wave of democratization. In his seminal article proposing a typology of four different modes of labor union behavior depending on their treatment by the former authoritarian regimes, J. Samuel Valenzuela (1989) observed that labor unions will best contribute to a successful consolidation of the new democracies if they do not press excessively for the satisfaction of narrow interests. Conversely, if their demands are too harshly denied by the new democratic elites, unions may be disloyal to new governments and thus undermine the transition process (Valenzuela 1989, 451). In a similar fashion, Adam Przeworski argued that the containment of excessive wage increase demands by unions is critical for the success of economic transition reforms (1991, 181). In her comprehensive comparative analysis of labor union and business roles in democratic transitions in Latin America and Eastern Europe, Joan M. Nelson concluded that in both economic and political reforms within the transition processes, unions can and do play crucially supportive roles but can likewise cause slowdowns, and stalemates (1994).     

The Postmodern Problem

Abstract

Mormon political theology must reconcile two distinct projects: the care for the Church's concrete, temporal existence in the World, and the welcoming of the future Kingdom of God on earth. Because of this duality, political theology finds itself highlighting the distinction between the World and the Kingdom of God and at the same time pointing out common ground and attempting to establish peace between the Church and the World. The alleged contradictions of Mormon political thought are, according to this conception, to be understood not as confrontations between idealism and brute reality (or “utopianism” and “assimilation”), but rather as the bringing together of the two goals of Mormon political reflection, pursued by two sides of political theology. These two sides, apologetic and prophetic political theology, are distinguished not by their political content, but rather by their particular kinds of political rhetoric.     

Leo Fouché and history at Wits University, 1934–1942

Leo Fouché, the first Professor of History at Pretoria University, was the surprise choice to replace W.M. Macmillan, the first Professor of History at Wits University, following his resignation in 1933. Fouché served at Wits from 1934 to 1942, departing to take up the post of chairman of the South African Broadcasting Corporation. His tenure at both Pretoria and Wits was assessed negatively in the official histories of the two universities. In Ad Destinatum: Gedenkboek van die Universiteit van Pretoria 1910–1960, A.N. Pelzer ignored Fouché’s major contribution in building up history at Pretoria and focussed instead on his failure to serve the Afrikaans movement. In Wits: The Early Years, B.K. Murray represented the conservative Fouché as a major disappointment, both as a researcher and as a teacher, following his productive and progressive-minded predecessor. In this article, an attempt is made to present a more detailed and rounded assessment of his tenure at Wits. While he published little, and his syllabus changes, with their narrow focus on white South African history, did not outlast him, his tenure was generally a positive one for the Department of History. Student numbers grew substantially, an additional staff post was secured, and postgraduate research was actively promoted. Three of his postgraduate students went on to distinguished academic careers in history.     

苏俄占领外蒙古及对华外交活动

苏俄1919年及1920年的二次对华宣言,主要是为维护自己在远东国家利益而进行宣传的手段。苏俄占领外蒙古,是联共(布)、第三国际对外输出革命的产物,是民族利己主义的典型表现。它为了缓和由此而给中苏关系带来的负面影响,对华朝野采取了欺骗手法,使其相信了苏俄不分裂中国的虚伪许诺,从而给中国领土主权带来了在20世纪最大的损害。     

Freudian Slips and Coteries of Vice: The Sexual Offences Act of 1967*

The Sexual Offences Act 1967 made the first inroads to decriminalising men's homosexual sex since buggery was made a capital offence under Henry VIII. The act was drafted at the direction of the 1957 Wolfenden report, but bore the distinct hallmark of individuals of the 1967 parliament. More complex than the dictated product of Wolfenden, and more idiosyncratic than a simple reflection of the social climate of the 1960s, the private member's bill was a Labour initiative with bipartisan support, driven in the Commons by the bizarre motivations of its sponsor, Labour member for Pontypool, Leo Abse. Contrary to popular myths about the aims of decriminalisation, Abse's crusading Freudian motivation was concerned with discouraging, more than allowing, homosexual behaviour. Similarly, ‘privacy’– the gift of the house of lords to sexual regulation – was aimed largely at curtailing men's sexual practices, along with secreting them away. Thus, while the act is typically associated with a general ideal of freedom, much parliamentary motivation concerned control and the prevention of sexual activities.     

From experience to law: Leo Strauss and the Weimar crisis of the philosophy of religion

This paper is a study of the origins of Leo Strauss's thought, arguing that its early development must be understood in the context of the philosophy of religion of late Wilhelmine and Weimar Germany. More specifically, it shows that Strauss's early works were written against the background of Kantian philosophy and post-Kantian accounts of religious experience, and that his turn towards medieval law as a topic and ideal was precipitated by the critique of those accounts by radical Protestant theologians writing in the post-World War I era of crisis. Ironically, then, Strauss's investment in premodern Judaism—and his related rejection of modern philosophy—had important Christian origins.     

Cropsey on Plato and the Unity of Philosophy

Abstract

Cropsey's book, Plato's World, contains his longest and most sustained reflections on a set of Platonic dialogues, but it is not the first work he published on Plato or the last he intended to write. His last collection of essays, On Humanity's Intensive Introspection, shows that in his writings on Plato Cropsey was attempting to answer a broader question: What is philosophy?     

The Locke Essay: Achievement and Promise

Abstract

Strauss's essay on Locke is devoted to Locke's early lectures on the law of nature, a text unpublished when he initially wrote on Locke in Natural Right and History. One purpose of his essay was to show that the Locke text did not contradict the position on the law of nature that Strauss had earlier attributed to him. Strauss also used the essay as an opportunity to further his own reflections on traditional natural law doctrine.     

Esoteric Tangles

Abstract

I attempt here a very general reply to the preceding sixteen essays by addressing the broad, structural constraints of my book, from which many of the particular problems raised in the essays flow. Philosophy Between the Lines is an effort to give a very sweeping account—theoretically and historically—of a phenomenon that is, in many respects, highly particularized and situation specific. The characteristic sin of the book is overgeneralization or simplification. In the present essay I attempt a brief and partial clarification, primarily by selecting one main theme of the book—defensive esotericism—and redescribing it from a more localized and fine-grained perspective.