Che Vuoi? Politico-philosophical remarks on Leo Strauss' Spinoza

Rumors surrounding the Hebraic-American classical philosopher Leo Strauss’ supposed influence on leading neoconservative politicians and commentators make reconsidering Leo Strauss’ thought and legacy a philosophical task of the first political importance today. A host of articles have appeared by students and (more recently) books by Stephen Smith (2006), Heinrich Meier (2006) and Catherine and Michael Zuckert (2006). This essay is proffered as a critical contribution, by a non-Straussian student, to this literature. Its methodology and justification is to return to and reconsider Strauss’ earliest works, on the ‘political theology’ of Benedict de Spinoza. The paper argues two theses. The first is that the popular depiction of Strauss as an esoteric Nietzschean hiding behind a ‘noble’ classical or theological veneer importantly misses the mark. The second is that Strauss’ early work shows his proximity, via Jacobi, to the Heideggerian disclosure of the groundless grounds of philosophical reason, given which one must extra-rationally choose reason over faith. One striking implication of this argument, in the contemporary political climate, is to underscore the unlikely convergence between the philosophical sources of neoconservative and the ‘post-structuralist’ thought associated with much of the intellectual left in France and the Anglophone world. Yet in contrast to the widespread image of Strauss, I argue that the mature Strauss’ continuing commitment to this decisionistic framework is in fact most clear is his ‘exoteric,’ public statements on religion – i.e. it is not the ‘esoteric’ purloined letter Strauss’ critics seek out. The reason for Strauss’ continuing public advocacy of the impossibility of reason’s disproving faith, I propose, highlights the primarily political (versus philosophical) nature of this turn: in Strauss’ conservative acceptance of the political necessity of religion for social order, framed in terms of a revised commitment to the ‘medieval’ (versus modern) enlightenment of Maimonides and Farabi.

The institutional foundation of materialism in western societies

Studies of materialism have increased in recent years, and most of these studies examine various aspects of materialism including its individual or social consequences. However, understanding, and possibly shaping, a society’s materialistic tendencies requires a more complete study of the relationship between a society’s institutional patterns and the acceptance of materialism by its members. Consequently, the current study examines five of the institutional antecedents of materialism to understand better how and why it develops as a mode of consumption within a society. More specifically, a model relating materialism and a set of institutionalized patterns of social behavior referred to as the dominant social paradigm was developed and tested in a study of seven industrial, market-based countries. The results suggest that the economic, technological, political, anthropocentric, and competition institutions making up the dominant social paradigm are all positively related to materialism. The implications of the relationship are then discussed.

An historical critique of philosophical universalism through Foucault and Rorty

This thesis examines the critiques of modern philosophy by Foucault and Rorty, which use genealogical and philosophical arguments against the notion of universal truths being fundamental to knowledge. They promote the idea of the autonomy of the self, and the use of discourse to generate pragmatic action within society.

The philosophical notion of property

This thesis reveals the Being of man through the conditions which man creates for his own existence as the result of his level of apprehension of himself embodied in the social structure of society.

Being philosophical regarding the evidence of 'what works'.

In this paper I am arguing that the debate regarding ‘what works’ in education practice should become more philosophical. By becoming more philosophical professional educators will be enabled to further recognise how unscientific and undemocratic the research which claims to represent ‘what works’ currently is by understanding more clearly the nature of its ‘evidence-base’ and its relation to education. This paper is structured into three parts. The first will address the philosophical aspect which is intrinsic to the discourse of education itself. The second section will offer a differentiation between empiricism and science which is important if we are to recognise the limitations of empirical ‘evidence’ regarding ‘what works’. The third and final section will draw upon Biesta’s notion of the ‘democratic deficit’ to make the case that if the evidence regarding ‘what works’ is only empirical rather than scientific then it is not the sort of evidence appropriate to the discourse of education.

‘On the influence of the scientific societies of New Zealand on the character of the nation’ - Collecting and identity at the Hawke’s Bay Philosophical Institute museum, 1874–1899

This paper explores the collection and collecting activity of the Hawke’s Bay Ph ilosophical Institute of Napier, New Zealand. It examines the development of the Institute’s museum and considers the motivations, intentions and interests of the collectors and their activity within the broader scientific and museum context. The work of two significant collectors is examined in detail: William Colenso, FLS, FRS, missionary, explorer and enthusiastic botanist, who engaged in over fifty years of correspondence and botanical exchange with Sir Joseph Hooker at Kew Gardens; and Augustus Hamilton, the curator of the museum who later became Director of New Zealand’s national collection at the Colonial Museum in Wellington. Through consideration of the Institute’s activities during the period 1874 to 1899, it is proposed that within the collection, the emergence of a distinct local identity can be discerned, during the early colonial period of Hawke’s Bay.

The invincible summer : on Albert Camus’ philosophical neoclassicism

What follows is a work of critical reconstruction of Camus' thought. It aims to answer to the wish Camus expressed in his later notebooks, that he at least be read closely. Specifically, I hope to do three things. In Part I, we will show how Camus' famous philosophy of the absurd represents a systematic scepticism whose closest philosophical predecessor is Descartes' method of doubt, and whose consequence, as in Descartes, is the discovery of a single, orienting certainty, on the basis of which Camus would proceed to pass beyond the 'nihilism' that conservative critics continued to level against him (MS 34). Part II will unfold the central tenets of Camus' mature thought of rebellion, and show how Camus' central political claims follow from his para-Cartesian claim to have found an irreducible or 'invincible' basis for a post-metaphysical ethics, consistent with the most thoroughgoing epistemic scepticism. Part III then undertakes to show that the neoclassical rhetoric and positioning Camus claimed for his postwar thought—as a thought of moderation or mesure, and a renewed Greek or Mediterranean naturalism—is more than a stylistic pretension. It represents, so I argue, a singular amalgam of modern and philosophical classical motifs which makes Camus' voice nearly unique in twentieth century ideas, and all the more worth reconsidering today. So let us proceed.

Lissitzky : new materialism and diagrammatic living

Lissitsky's spatial and architectural work anticipates the contemporary fascination with expanded fields of activity that have resulted in transdisciplinary approaches to research and the role of practice-led research. This paper will discuss Lissitzky's suprematist perspective in relation to contemporary practices - under the rubric of the "diagram" - that re-imagine and enact the relationship between the built surround and embodied cognition. Lissitzky's work will serve as the starting point for a discussion of contemporary practitioners and theorists working across philosophy, cognitive science and built environment in order to draw out, through the act of diagramming, life on new terms.