In launching modern economics, Adam Smith paved the way for laissez-faire capitalism, Marxism, and contemporary social science. This book scrutinizes Smith's disparagement of politics and religion to illuminate the subtlety of his rhetoric, the depth of his thought, and the ultimate shortcomings of his project. The author analyzes Smith's ideas on government, justice, human psychology, and international relations, stressing Smith's efforts to elevate wealth at the expense of citizenship and to replace normative political philosophy with historical theorizing and empirical modeling that emphasize economic causes. The book also provides the most comprehensive interpretation available of Smith's views on religion, examining the discrepancies between The Wealth of Nations and The Theory of Moral Sentiments while demonstrating Smith's intransigent rejection of heaven, hell, Providence, Jesus, eschatology, prophecy, revelation, and theocracy. Throughout, the author combats superficial interpretations of Smith by revealing the complexity of his views on a variety of subjects: the deceptive allure of technology, wealth, power, and empire; the relationship between political and economic freedom; the impact of economic progress on warfare; the quarrel between ancients and moderns; the difficulties posed to the citizen by the burgeoning complexity of society; the differences between human wisdom, divine wisdom, and the wisdom of nature; the obstacles to separating church and state; and the social and psychological roots of religion. The concluding chapter appraises the demise of communism in light of the Marxian emancipation of economics from politics and religion.
In launching modern economics, Adam Smith paved the way for laissez-faire capitalism, Marxism, and contemporary social science. This book scrutinizes Smith's disparagement of politics and religion to illuminate the subtlety of his rhetoric, the depth of his thought, and the ultimate shortcomings of his project. The author analyzes Smith's ideas on government, justice, human psychology, and international relations, stressing Smith's efforts to elevate wealth at the expense of citizenship and to replace normative political philosophy with historical theorizing and empirical modeling that emphasize economic causes. The book also provides the most comprehensive interpretation available of Smith's views on religion, examining the discrepancies between The Wealth of Nations and The Theory of Moral Sentiments while demonstrating Smith's intransigent rejection of heaven, hell, Providence, Jesus, eschatology, prophecy, revelation, and theocracy. Throughout, the author combats superficial interpretations of Smith by revealing the complexity of his views on a variety of subjects: the deceptive allure of technology, wealth, power, and empire; the relationship between political and economic freedom; the impact of economic progress on warfare; the quarrel between ancients and moderns; the difficulties posed to the citizen by the burgeoning complexity of society; the differences between human wisdom, divine wisdom, and the wisdom of nature; the obstacles to separating church and state; and the social and psychological roots of religion. The concluding chapter appraises the demise of communism in light of the Marxian emancipation of economics from politics and religion.
Leo Strauss and his students have long been accused of mendacity, elitism, and militarism, but the Iraq War has prompted unprecedented levels of caustic and inaccurate denunciations. Inappropriate criticisms have issued from artists (Tim Robbins), politicians (Ron Paul), journalists (Joe Klein), and even highly lauded scholars such as Arthur Schlesinger, Jr., Gordon Wood, Douglas Massey, Stephen Holmes, Anne Norton, Shadia Drury, Sheldon Wolin, John Pocock, John Yolton, Nicholas Xenos, and Brian Leiter. In Straussophobia, Peter Minowitz provides a methodical and detailed critique of the major offenders, especially of Drury, who maintains that Strauss established a 'covert tyranny' that would keep the Western world 'mired in perpetual war.' In replying to such charges_and to various authors who belittle Strauss's contributions as a scholar_Minowitz highlights the imaginative yet meticulous manner in which Strauss interpreted Thucydides, Plato, Xenophon, Farabi, Machiavelli, Hobbes, Locke, and Carl Schmitt. Straussophobia also provides both a comprehensive assessment of Strauss's 1933 letter that commended 'fascist, authoritarian, and imperial' principles, and a compelling account of Strauss's influence, or lack of influence, on neoconservative promoters of the Iraq War (e.g., Paul Wolfowitz, Richard Perle, and Lewis Libby). The book likewise breaks new ground in employing diversity discourse to explain and combat the bigotry and buffoonery that pervade attacks against Strauss and Straussians_and in drawing on Strauss to illuminate the distortions that mar some widely-used arguments for affirmative action.
Exploring the origins and development of the labour theory of value, Peter Dooley examines its emergence from the natural law philosopher of the sixteenth and seventeenth century and its domination of the classical school of economics. This book will prove to be essential reading for all students of the history of economics.
A New Politics for Philosophy: Perspectives on Plato, Nietzsche, and Strauss presents meticulous readings of key philosophical works of towering figures from both the classical and modern intellectual traditions: Protagoras, Aeschylus, Xenophon, Plato, Nietzsche, and Leo Strauss. Inspired by the scholarship of Laurence Lampert, this international group of scholars explores questions of the nature or identity of the philosopher. The chapters touch on topics ranging from Plato’s Charmides, Aeschylus’ Prometheia Trilogy, Xenophon’s Hiero or Tyrannicus, Nietzsche’s Thus Spoke Zarathustra and Ecce Homo, Nietzsche’s Plato, whether Nietzsche thought of himself as a modern-day Socrates, philosophy’s relationship to science, the function of the noontide image in the center of Part IV of Nietzsche’s Zarathustra, a re-evaluation of the young Nietzsche’s break from the spell of Schopenhauer, the dramatic date of the conversation presented in Plato’s Republic, Leo Strauss’s account of the modern break with classical political philosophy, and Nietzschean environmentalism. The book also includes an interview with Laurence Lampert.
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