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.

Gregory Palamas on the relationship between philosophy and theology

The relationship between philosophy and theology has rarely been a harmonious and fruitful one. The two disciplines are often segmented into mutually exclusive compartments. On the one hand, philosophers, particularly contemporary philosophers working within the Anglo-American analytic tradition, widely agree that the claims made by theologians – such as the claim that there is a God and that God is a trinity of persons – are meaningless, or false, or irrational, or unsupported by evidence, or in some other way epistemically below par. On the other hand, it is not unusual to find theologians following in the footsteps of writers such as Tertullian, Kierkegaard and Barth in arguing that, when it comes to theology, faith suffices and reason merely perverts.

The philosophy-theology dispute was no stranger to fourteenth-century Byzantium, particularly in the writings of the most prominent spiritual and intellectual figure of this period, viz., Gregory Palamas (c.1296-1359). In his debates with Barlaam of Calabria (c.1290-1348), Gregory Akindynos (c.1300-1348) and Nikephoros Gregoras (c.1290-c.1358), the issue of the appropriateness of employing philosophical terms and modes of reasoning in theology occupied a central place.[1] But before looking at how Palamas tackled this issue, it will be helpful, firstly, to briefly outline how the Christian world (especially in the East) prior to Palamas tended to see the relationship between secular learning (including philosophy) and theology; and secondly, to ascertain what exactly was Palamas’ conception of philosophy.

Crusader churches in the Latin East : expressions of medieval theology

The Latin invaders of the Eastern Mediterranean in the 12th-14th Centuries were on a mission to retrieve and protect the Christian Holy Land from Muslim occupation. They encountered a consistent, Eastern approach to the architectural expression of the Christian faith which the physical remains of their churches show they adopted. Previously, I have shown how it can be deduced from the archaeological remains of churches from the 4th-6th C that early church architecture was influenced by the theological ideas of the period. This paper argues that the Eastern approach to church architecture as adopted by the Crusaders was compatible with the medieval European theological context and can be seen as a legitimate expression of medieval theology.