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The City and Man, by Leo Strauss
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The City and Man consists of provocative essays by the late Leo Strauss on Aristotle's Politics, Plato's Republic, and Thucydides' Peloponnesian Wars. Together, the essays constitute a brilliant attempt to use classical political philosophy as a means of liberating modern political philosophy from the stranglehold of ideology. The essays are based on a long and intimate familiarity with the works, but the essay on Aristotle is especially important as one of Strauss's few writings on the philosopher who largely shaped Strauss's conception of antiquity. The essay on Plato is a full-scale discussion of Platonic political philosophy, wide in scope yet compact in execution. When discussing Thucydides, Strauss succeeds not only in presenting the historian as a moral thinker of high rank, but in drawing his thought into the orbit of philosophy, and thus indicating a relation of history and philosophy that does not presuppose the absorption of philosophy by history.
- Sales Rank: #194653 in Books
- Published on: 1978-11-15
- Original language: English
- Number of items: 1
- Dimensions: 9.02" h x .61" w x 5.92" l, .75 pounds
- Binding: Paperback
- 254 pages
About the Author
Leo Strauss (1899-1973) was born and educated in Germany, receiving his doctorate from Hamburg University in 1921. He came to the United States in 1938 and taught political science and philosophy at the New School for Social Research for a decade. He joined the faculty of the University of Chicago as professor of political philosophy in 1949 and was eventually named Robert Maynard Hutchins Distinguished Service Professor. Among his many books are The Political Philosophy of Hobbes; Natural Right and History; and Thoughts on Machiavelli, all of which are available from the University of Chicago Press.
Most helpful customer reviews
23 of 27 people found the following review helpful.
A Review Originally Posted in Goodreads
By M. Sasiain
Wow. All I can say is "wow, what a read." For an author that seemingly dislikes the use of paragraphs, Strauss' books are in the small minority of dense reads that I find worth the time to struggle through. He is/was an extremely intelligent man who, fun for us, or maybe just fun for me, writes in code; Strauss' works are, as he may say, a "silent instruction." The City and Man is certainly no exception to this rule.
Don't like philosophical spoilers? Then stop reading this review because the following are, in my view, a few code breakers for interpreting this Straussian text. I'll keep it somewhat brief.
NOMOS: Nomos is conventional, relative truth; a fabricated, normative reality. Even when not explicitly using this word (i.e. the picture in a frame) Strauss is always talking about nomos within his tacit instruction (i.e. the frame around the picture). Through mental constructs, our perception is overlaid with the markings of cultural values, beliefs, ideals, nationalities, habits, lines of thinking, and ways of proceeding. Perception is distorted in accordance with conditioning. First there is a cognition, THEN a cognitive distortion. The `city' overwhelms `nature'. Personally, my ears perk up whenever someone uses the phrase "the real world."
NATURE: Awareness. Simple as that. Awareness precedes thought and hence can't be captured by the modality of thought and other mental phenomena. Before the advent of the city, our natural state (awareness) lies free of values and judgments -On a side note the contemplative practice of meditation may assist us in experientially seeing this. Moreover nature is the `whole', the whole phenomenal world that is. Reminiscent of eastern and Gnostic philosophies, we are the world and the world is us. We lie in ourselves and fail to realize it because we alienate ourselves from ourselves (consciousness becomes fragmented within itself through abstract categories and interpretive schemas).
POLITICS: The interaction between people. But as far as rhetoric is concerned it is the manipulation of nomos for specific consequences. By fashioning mental artifacts that shape and organize experience into specified constellations, philosophers persuade the masses through their mouthpieces that are the politicians. However, those that have broken free from this mental-social immersion (Plato's Cave) are no longer influenced by these political games and are thus free to participate in the further propagation of myths, stand aloof, or divulge this information in the attempt to liberate others. To be just or unjust is the question...or maybe this is a false, dualistic dilemma. After all the entire normative landscape, by being grounded in fiction, is specious to begin with.
RANDOM BITS AND PIECES: Every now and then Strauss throws in a random chunky paragraph or `misplaced' sentence that provides contextual clues. Duly note these clues because their counterparts will most likely appear, indirectly of course, ten or twenty pages down the road. Given these hints we must rotate the text and unlock their true meaning much like a Rubik's Cube. Although I won't quote specific passages I do, however, remember that certain intimations are made: That enlightenment itself is not a myth, that those who Know Themselves are truly wise, and towards the end Strauss even ends with the question Quid Sit Deus (What is God?). In other words, what IS the phenomenal world? From WHENCE do phenomena emerge and fall away to? What is our true nature or, more specifically, who am I, REALLY, once all the constructions and interpretations that I surround myself with have been stripped away?
The eye will never see itself.
5 of 10 people found the following review helpful.
Two Types of Reason, Two Types of Justice
By A Customer
Leo Strauss was generally uderstood to be an originator of the scholarly opinion that Plato wrote esoterically, and Plato's dialogue on justice, "The Republic" has an exoteric message (to the outsiders) and an esoteric message (to the insiders). In 'City and Man' Strauss carefully, elegantly, systematically crafts the arguement by comparing and contrasting a historian, a philospher and finally a poltical scientist. In this neat way of using real men's works, in their historical context, the careful reader can come to appreciate why it was necessary for Plato to write esoterically and why it is consistent with Justice, or say Nature. Easily, yet strikingly, Strauss leads one through the birth of political philosophy, as a political-philosophy, not as a philosophical study of things political. P.S. I love this book.
20 of 37 people found the following review helpful.
Just for 21st-century enlightened people
By eviana@ecem-ab.uclm.es
Can you imagine a world of harmony between human mind and the whole so that learned people had trustful knowledge (not either blind faith or questionable hypothesis!) as regards the superiority of the soul to the body, a man's perfecting were not second to his comfortable self-preservation, and everybody conceived of justice as a means to procure common happiness? However close to a utopia, this is the way in which the Greek classical thinkers faced political things twenty-four hundred years ago.
Some of them were nothing more (or less) than philosophers, like Socrates, Plato, and Aristotle; some others, like Thucydides and Xenophon, were hard-die warriors as well. In a sense, they could not be more realistic. For justice was also understood by them as the outcome of political prudence or the practical wisdom to handle situations in order to serving right and reasonably yielding to compulsion altogether. And how was it that the classics accomplished so unexpected a synthesis of the idea of Justice as a heavenly reward for the wise management of the clash between Right and Compulsion in the pursuit of common happiness? Leo Strauss masterfully tells us in The City and Man
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