Leo Strauss and his alleged political influence regarding the Iraq War have in recent years been the subject of significant media attention, including stories in the Wall Street Journal and New York Times. Time magazine even called him one of the most influential men in American politics. With The Truth about Leo Strauss, Michael and Catherine Zuckert challenged the many claims and speculations about this notoriously complex thinker. Now, with Leo Strauss and the Problem of Political Philosophy, they turn their attention to a searching and more comprehensive interpretation of Strauss's thought as a whole, using the many manifestations of the problem of political philosophy as their touchstone.

In "Natural Rights and the New Republicanism," Michael Zuckert proposes a new view of the political philosophy that lay behind the founding of the United States. In a book that will interest political scientists, historians, and philosophers, Zuckert looks at the Whig or opposition tradition as it developed in England. He argues that there were, in fact, three opposition traditions: Protestant, Grotian, and Lockean. Before the English Civil War the opposition was inspired by the effort to find the "one true Protestant politics--an effort that was seen to be a failure by the end of the Interregnum period. The Restoration saw the emergence of the Whigs, who sought a way to ground politics free from the sectarian theological-scriptural conflicts of the previous period.

The Whigs were particularly influenced by the Dutch natural law philosopher Hugo Grotius. However, as Zuckert shows, by the mid-eighteenth century John Locke had replaced Grotius as the philosopher of the Whigs. Zuckert's analysis concludes with a penetrating examination of John Trenchard and Thomas Gordon, the English "Cato," who, he argues, brought together Lockean political philosophy and pre-existing Whig political science into a new and powerful synthesis. Although it has been misleadingly presented as a separate "classical republican" tradition in recent scholarly discussions, it is this "new republicanism" that served as the philosophical point of departure for the founders of the American republic.

Leo Strauss and his alleged political influence regarding the Iraq War have in recent years been the subject of significant media attention, including stories in the Wall Street Journal and New York Times. Time even called him "one of the most influential men in American politics." With The Truth about Leo Strauss, Michael P. and Catherine H. Zuckert challenged the many claims about this notoriously complex thinker. Now, with Leo Strauss and the Problem of Political Philosophy, they turn their attention to a more comprehensive interpretation of Strauss' thought as a whole. For Strauss, political philosophy presented a "problem" to which there have been a variety of solutions proposed over the course of Western history. Strauss' work, they show, revolved around recovering - and restoring-political philosophy to its original Socratic form. Since positivism and historicism represented two intellectual currents that undermined the possibility of a Socratic political philosophy, the first part of the book is devoted to Strauss' critique of these two positions. Then the authors explore Strauss' interpretation of both ancient and modern canonical political philosophers, including Plato, Aristotle, Machiavelli, and Locke. Strauss' often-unconventional readings of these philosophers, they argue, pointed to solutions to the problem of political philosophy. Finally, the authors examine Strauss' thought in the context of the twentieth century, when his chief interlocutors were Schmitt, Husserl, Heidegger, and Nietzsche. The book ultimately shows Strauss' writings as an attempt to reveal how characteristics of ancient and modern thought derive from different modes of solving the problem of political philosophy and why he considered the ancient solution superior.

In this volume, prominent political theorist Michael Zuckert presents an important and pathbreaking set of meditations on the thought of John Locke. In more than a dozen provocative essays, many appearing in print for the first time, Zuckert explores the complexity of Locke's engagement with his philosophical and theological predecessors, his profound influence on later liberal thinkers, and his amazing success in transforming the political understanding of the Anglo-American world. At the same time, he also demonstrates Locke's continuing relevance in current debates involving such prominent thinkers as Rawls and MacIntyre.

Zuckert's careful reconsideration of Locke's role as "launcher" of liberalism involves a sustained engagement with the hermeneutical issues surrounding Locke, an innovator who faced special rhetorical needs in addressing his contemporaries and the future. It also involves highlighting the novelty of Locke's position by examining his stance toward the philosophical and religious traditions in place when he wrote.

Zuckert argues that neither of the dominant ways of understanding Locke's relations to his predecessors and contemporaries is adequate; he is not well seen as a follower of any orthodoxy nor of any anti-orthodoxy of his day, either philosophical or theological. He found a path to innovation that was philosophically radical but which was also able to connect with prevailing and accepted traditions. That allowed him to exercise a practical influence in history rarely, if ever, matched by any other philosopher.

Zuckert illustrates that influence by showing how William Blackstone used Lockean philosophy to reshape the common law and how the Americans of the eighteenth century used Lockean philosophy to reshape Whig political thought. Zuckert argues that Locke's philosophy has continuing philosophic and political force, a proposition he demonstrates by arguing that Locke presents a form of political philosophy superior to that of the liberal theorists of our day and that he has solid rejoinders to contemporary critics of liberalism.

Tocqueville's thesis on the relation between religion and liberty could hardly be timelier. From events in the Middle East and the spread of Islamist violence in the name of religion to the mandated coverage under the Affordable Care Act, the interaction between religion and politics has once again become central to political life. Tocqueville, facing the coming of a new social and political order within the traditional society that was France, faced this relation between politics and religion with freshness and relevance. He was particularly interested in reporting to his French compatriots on how the Americans had successfully resolved what, to many Frenchmen, looked to be an insuperable conflict. His surprising thesis was that the right kind of arrangement a certain kind of separation of church and state that was not also a complete separation of religion and politics could be seen in nineteenth century America to be beneficial to both liberty and religion. This volume investigates whether Tocqueville's depiction was valid for the America he investigated in the 1830s and whether it remains valid today.

Is Leo Strauss truly an intellectual forebear of neoconservatism and a powerful force in shaping Bush administration foreign policy? "The Truth about Leo Strauss" puts this question to rest, revealing for the first time how the popular media came to perpetuate an oversimplified view of a complex and wide-ranging philosopher. In doing so, it corrects our perception of Strauss, providing the best general introduction available to the political thought of this misunderstood figure.
Catherine and Michael Zuckert--both former students of Strauss--guide readers here to a nuanced understanding of how Strauss's political thought fits into his broader philosophy. Challenging the ideas that Strauss was an inflexible conservative who followed in the footsteps of Nietzsche, Heidegger, and Carl Schmitt, the Zuckerts contend that Strauss's signature idea was the need for a return to the ancients. Through their work, they conclude that Strauss was a sober defender of liberal democracy, aware of both its strengths and its weaknesses.
Balanced and accessible, "The Truth about Leo Strauss" is a must-read for anyone who wants to more fully comprehend this enigmatic philosopher and his much-disputed legacy.
""The Truth about Leo Strauss" is the most balanced and insightful book yet written about Strauss's thought, students, and political influence. It dispels myths promulgated by both friends and foes and persuasively traces the conflicting paths that American thinkers indebted to Strauss have taken."--William Galston, Brookings Institution

In The Natural Rights Republic, renowned political theorist Michael P. Zuckert examines the natural rights philosophy as expressed in sources like the Declaration of Independence and aims to counter contemporary confusion by offering an insightful study of the concept that dominated the mindset of the founding generation of the United States.

Is Leo Strauss truly an intellectual forebear of neoconservatism and a powerful force in shaping Bush administration foreign policy? "The Truth about Leo Strauss" puts this question to rest, revealing for the first time how the popular media came to perpetuate such an oversimplified view of such a complex and wide-ranging philosopher. More important, it corrects our perception of Strauss, providing the best general introduction available to the political thought of this misunderstood figure.
Catherine and Michael Zuckert--both former students of Strauss--guide readers here to a nuanced understanding of how Strauss's political thought fits into his broader philosophy. Challenging the ideas that Strauss was an inflexible conservative who followed in the footsteps of Nietzsche, Heidegger, and Carl Schmitt, the Zuckerts contend that Strauss's signature idea was the need for a return to the ancients. This idea, they show, stemmed from Strauss's belief that modern thought, with its relativism and nihilism, undermines healthy politics and even the possibility of real philosophy. Identifying this view as one of Strauss's three core propositions--America is modern, modernity is bad, and America is good--they conclude that Strauss was a sober defender of liberal democracy, aware of both its strengths and its weaknesses.
The Zuckerts finish, appropriately, by examining the varied work of Strauss's numerous students and followers, revealing the origins--rooted in the tensions within his own thought--oftheir split into opposing camps. Balanced and accessible, "The Truth about Leo Strauss" is a must-read for anyone who wants to more fully comprehend this enigmatic philosopher and hismuch-disputed legacy.

This work demonstrates that what was remarkable about American political culture was the way in which the founding generation created a workable combination of various forms of republicanism, the Whig ancient constitution and Protestant political theory.