Intriguing unpublished manuscripts by Leo Strauss, which explore the intricate relationship between religion, philosophy, and politics, accompanied by fourteen interpretative essays.

Addressing the central theme of his work-the complex relationship between religion, philosophy, and politics-the twelve newly available transcripts included in Leo Strauss on Religion offer unprecedented insights into Leo Strauss's thoughts on previously unexplored subjects. Essential for both avid readers and newcomers, this collection unveils sharper formulations and frank discussions, providing a rare peek into the ambiguous aspects of Strauss's renowned reticence in formulating his ultimate thoughts. Accompanied by fourteen interpretative essays from distinguished scholars, this volume serves as a comprehensive guide to Strauss's intellectual odyssey. Offering fresh perspectives, these essays navigate the understudied aspects of Strauss's reflections on religion, putting his thought in a new perspective thereby enriching the scholarly debate around the controversial yet influential legacy of Leo Strauss.

Examines how contemporary novels document and define social problems using a variety of narrative techniques to focus attention on systemic failure.

This book approaches contemporary fiction as a medium for policy advocacy, one whose narrative devices both link it to, and distinguish it from, other forms of public discourse. Using the framework of political agenda setting, David A. Rochefort analyzes the rhetorical function of problem definition played by literary works when they document and characterize social issues while sounding the call for systemic reform. Focusing on a group of noteworthy realist novels by American authors over the past twenty years, this study maintains that fictional narrative is a potentially influential instrument of "empathic policy argument." The book closes by examining the agenda-setting dynamics through which a social problem novel can contribute to the process of policy change.

Examines how Leo Strauss sought to recover the question of "nature," which he saw as inseparable from genuine philosophy since its inception in ancient Greece.

Among the political philosophers of the twentieth century, Leo Strauss is usually singled out for his attempt to revitalize the ancient approach to counter the relativism of both historicism and positivism. It is less commonly underscored, however, that the cornerstone of this attempt is the recovery of the question of "nature," which he regarded as inseparable from genuine philosophy since its inception in ancient Greece. Leo Strauss and the Recovery of "Natural Philosophizing" addresses such a theme, focusing on the theoretical presuppositions that Strauss found at the basis of the acquired inability to raise the question of nature. Prominent among these is the encounter between philosophy and revelation, which, due to their conceptual incompatibility, leads to a condition Strauss metaphorically described as a "second, 'unnatural' cave" characterized by insurmountable "prejudices" rather than "appearance and opinion." These, however, are the starting point of genuine philosophy in the Platonic "first, 'natural' cave," which has to be regained, by way of historical deconstruction of the presuppositions of the second cave, if the "natural philosophizing" embodied by Socratic dialectics is to be reactivated.

?This book explores the intersections of affect, memory and privilege among Bogota's upper middle class. Combining approaches from memory studies, anthropology, feminist and affect theory, this work is concerned with the implications for the present and potential futures contained in affective encounters. It is structured along four affects describing the social, spatial, historical and political aspects of 'being affected' by the Colombian conflict. After showing how the Colombian conflict is rooted in specific affective relationships to land, disappointment and crushed hopes in the context of various peace negotiations are portrayed as the central experiences nurturing a sense of a doubling or re-experiencing of past emotions. Then, a specifically upper-middle class emotional habitus and its implication for the social connections to people more directly affected by the conflict are outlined, and peace as an upper middle-class affect is revealed as a privilege not everyone deserves.

The war in Ukraine is fast approaching its second anniversary since its commencement on 24 February 2022 as a blatant aggression by Russia. As we discuss in detail in this book, there are multiple international legal issues that arise and require addressing. What is more, the very international legal order is under threat, insofar as the fundamental international law obligations are not being complied with and the basic international rules are utterly ignored. This book discusses a number of international law issues arising from the war in Ukraine. It covers not only the traditional subjects of war, such as jus ad bellum, international criminal law, and the law of neutrality, but also the relatively new issues arising from the economic sanctions against Russia, including aspects of the WTO law and international investment law. This book provides the readers with opportunities to reconsider the various legal aspects of the war in Ukraine.

The book systematically presents Derrida's views on hospitality, as reflected in his texts and lectures from 1995 until his death in October 2004. Derrida's engagement with hospitality is perhaps the most important and extensive philosophical attempt to respond critically to the growing hostility of many governments worldwide towards specific categories of foreigners, such as refugees and immigrants. Particular emphasis is placed on the 'aporetic' nature of hospitality that Derrida describes: namely, that, on the one hand, the provision of hospitality brings us face to face with the hyper-ethical 'law' of 'unconditional hospitality,' which requires the unconditional reception of the other, i.e. the provision of hospitality to the foreigner without conditions, restrictions or expecting anything in return. On the other hand, the provision of hospitality forces us to face the 'conditional' laws of hospitality, which, while establishing a right to and a duty of hospitality, simultaneously restrict hospitality by setting conditions for the arrival and stay of the foreigner. The book also analyses the 'decision' and the 'event' of hospitality, as well as the unresolved 'aporia' at the heart of the ethics of hospitality (or of ethics in general), an aporia or contradiction related to the fact that we cannot be hospitable towards a singularity without 'sacrificing' some other singularities. Attention is paid to Derrida's attempt to open the provision of hospitality beyond humans, that is, to other living beings. Derrida's views on hospitality are examined in the book in the light of the philosophical thought of Emmanuel Levinas, Immanuel Kant and Rene Scherer.

States are thought only to exercise power over the land of the living. Benjamin Ginsberg argues otherwise, exploring the state's reach into the realm of the Grim Reaper, bureaucratizing death to strengthen the state's hold on life. He notes that increasingly institutions are using the regulation of death as an essential source of power. They do this by not only threatening death to their enemies but also securing loyalty and obedience by extending citizens' lives and promising to effectuate the postmortem fulfillment of citizens' antemortem desires. The state treats the loyal dead with respect, sometimes offering them a place in the secular afterlife of honor and memory, while consigning the faithless to the void.

The arrival of Europeans in the New World in the late fifteenth and early sixteenth centuries, often neglected by historians of philosophy, is a crucial historical event that transformed modern thought. Skepticism and the New World: The Anthropological Argument and the Emergence of Modernity argues that the encounter between Europeans and the inhabitants of the New World challenges Europeans' concept of a universal human nature and leads to new forms of skepticism.

Contrasting a theological and political debate on the rights of indigenous peoples with the rights of conquest and "just war" of the Spanish, Danilo Marcondes examines their anthropology, exploring how the French saw the indigenous cultures of the New World and how they shaped their epistemology.

Sense and Uncertainty presents a phenomenological account of the possibility of rational action amid the challenges posed by violence, volatile conditions, uncertain outcomes, and social dependence. The book asks us to consider the following:

• We are often forced through violence to do things that do not make sense for us except to avoid retaliations, punishments, or the various evils that others might inflict on us.
• We inhabit a world that escapes our control. This involves living in uncertainty concerning the things that we might suffer and do, that is, the things that might happen to us and the results of our actions.
• We are dependent on others and collaborate with them in ways that make it impossible to fully understand the sense of our own actions and practical intentions.

Rationality involves insightful thinking about the world and our emotional responses to it, something we do in our everyday lives, whether consciously or without awareness. Sense and Uncertainty attempts to make explicit and to clarify the implications of this conceptually neglected aspect of our rationality: namely, that it involves paying attention to our emotions and values. An ethical life in which we can act meaningfully in the face of violence and uncertainty, and in which we can make sense of our vulnerability and dependence on others, demands that we think about and seek insight into how we love, why we hope, and in whom or in what we trust.
The phenomenological ethics presented in Sense and Uncertainty draws on the works of Western canonical philosophers like Edmund Husserl, Max Scheler, Simone de Beauvoir, Anthony Steinbock, and Jose Ortega y Gasset, as well as on those of Latin American thinkers such as Luis Villoro, Rita Segato, and Augusto Salazar Bondy, among others.