The philosopher's courtly love? Leo Strauss, Eros, and the law

This essay poses a critical response to Strauss' political philosophy that takes as its primary object Strauss' philosophy of Law. It does this by drawing on recent theoretical work in psychoanalytic theory, conceived after Jacques Lacan as another, avowedly non-historicist theory of Law and its relation to eros. The paper has four parts. Part I, `The Philosopher's Desire: Making an Exception, or “The Thing Is...''', recounts Strauss' central account of the complex relationship between philosophy and `the city'. Strauss' Platonic conception of philosophy as the highest species of eros is stressed, which is that aspect of his work which brings it into striking proximity with the Lacanian-psychoanalytic account of the dialectic of desire and the Law. Part II, `Of Prophecy and Law', examines Strauss' analysis of Law as first presented in his 1935 book, Philosophy and Law, and central to his later `rebirth of classical political philosophy'. Part III, `Primordial Repression and Primitive Platonism', is the central part of the paper. Lacan's psychoanalytic understanding of Law is brought critically to bear upon Strauss' philosophy of Law. The stake of the position is ultimately how, for Lacanian psychoanalysis, the Law is transcendental to subjectivity, and has a founding symbolic force, which mitigates against speaking of it solely or primarily in terms of more or less inequitable `rules of thumb', as Plato did. Part IV, `Is the Law the Thing?' then asks the question of what eros might underlie Strauss' paradoxical defense of esoteric writing in the age of `permissive' modern liberalism - that is, outside of the `closed' social conditions which he, above all, alerts us to as the decisive justification for this ancient practice.

Ostracoda from Lee Point on Shoal Bay, Northern Australia: part 3, podocopina (cytheracea)

The littoral environments present in Shoal Bay, Northern Territory (Australia) show a high diversity of ostracods cytheráceos (51 genera and 97 species). Probably this diversity is due to three factors: (1) marine environments warm and well oxygenated leading to a high level of biological productivity, (2) shallow marine environments favorable for the accumulation of material conchífero post mortem, and (3) a location central in the way of dispersal on the continental shelf between the regions of the Pacific and Southeast Asia. A particular feature of this fauna Cytherscea is that some genres, such as Alocopocythere, can be traced back to the Cretaceous when it first appeared in the shallow waters of the Tethys. In this overlay component of the ancient ostracods are the dominant fauna in partnerships of the modern Indo / Pacific, such as gender Keiji. While the Cytheracea ostracods are the dominant groups, especially the Cypridacea marine Bairdiacea and Plstycopina, are well represented and are quite different (fide Whatley et al., 1995, 1996). We describe here a new genre, Paraxestoleberis, and 15 new species: Dentibyíhere multituberosa, Dampiercythere papillolineata, Neocyíheromorpha papilloporosa, Loxoconcha catasíeros, Semicyrherura gamma, Callistocyíhere cookei, Loxocorniculum koolpionyahensis, Keúia interim, K. profundosculpia, K. parademissa, Quasibradleya leepoiníensis, Actinocyíhereis gippsi, Henryhowella sinespinosa, Poníicocyíhereis spatulospinosa and Paraxestoleberis posteroacuminata. Due to the limited material obtained, 16 species are kept in open nomenclature: Bythoceratina sp. Corallicyíhere sp. Venericythere sp. Tanella sp. Loxocorniculum sp. 1 L. sp. 2, Gambiella sp. Javanella sp. Paradoxostoma sp. Neomonoceratina sp., Bradley (sl) sp. Echinocytbereis (sl) sp. Plaíycyíhereis? sp. Alocopocyíhere sp. Xestoleberis sp. and Paraxestoleberis sp. The remaining 66 species have been described previously in other areas.

The poetic presentation of philosophy:Leo Strauss on Plato’s “symposium”

This essay undertakes a close analysis of Leo Strauss’s remarkable but undertreated Leo Strauss on Plato’s “Symposium,” reading it as opening a privileged purview of his own (and his students’) wider understandings of philosophy, poetry, and politics. The essay begins by drawing out Strauss’s three framing justifications for his manner of reading the Symposium as a document in the “ancient quarrel” of philosophy and poetry concerning which of the two should rightly shape the culture and ethical ideals of the Greeks (part 1). Then, following the course of Plato’s Symposium, the essay ascends through Strauss’s readings of the first five speeches in Plato’s dialogue (part 2) toward the highlight of Strauss’s reading, namely, his three remarkable sessions on Socrates’s speech. Part 3 analyses Strauss’s reading of this speech up to its climax, which Strauss argues involves the philosophical “demotion of poetry”: a criticism of poets as motivated by the Eros of fame and of tragic poetry as at its best creating captivating images of gods and heroes which reflect their creators’ self-love and patriotic love of “one’s own,”as against any transpolitical truth. Part 4 then looks at Strauss’s unusual reading of the culmination of Socrates’s great speech (Diotima on the “higher mysteries”) alongside Alkibiades’s speech in the Symposium as representing Plato’s “poetic presentation of philosophy.” The essay becomes more critical as it proceeds. Strauss’s reading of the Symposium, like his reading of the Republic, is remarkable for its own “demotion of metaphysics” in Plato, and in my concluding remarks, I will question this status, or disappearance, of metaphysics in Strauss’s Platonism and whether this disappearance compromises Strauss' ability to differentiate philosophy as he sees it from poetry.