Disagreements over the nature of the divide between continental and analytical philosophy are perhaps as common as disputes between these two parts of the discipline. A consequence of the heterogeneity of understandings of this division is that attempts to cross it are often isolated cases rather than widespread philosophical practices. Jeremy Arnold’s Across the Great Divide: Between Analytic and Continental Political Theory represents one such attempt to construct a bridge between the two traditions within political philosophy rather than philosophy as such. In doing so he makes two claims: that ‘political theorists and philosophers ought to engage in…cross-tradition theorizing’ and that what he calls ‘aporetic cross-tradition theorizing is a viable and attractive mode of cross-tradition theorizing’ (14). In contrast to what Arnold calls the synthetic mode, which seeks to unify the two traditions within a single theory, the aporetic mode highlights the incompatibilities between the two traditions and shows how neither can give exhaustive accounts of political concepts. Arnold’s claim that the aporetic mode is a desirable mode of thinking across traditions is compelling due to the strength it lends to arguments in favour of theoretical and methodological pluralism in political theory. However, one might question the extent to which the aporetic mode is truly as agnostic with respect to method as it is intended to be.
Before moving to an overview and evaluation of the argument that Arnold makes in favour of the aporetic mode, it is worth highlighting the complexity that is added to the task of defining the divide between continental and analytic schools when it is examined within political philosophy. Within philosophy, one can begin from clear historical examples, as Arnold does (1-3), in which divisions between Husserl and Heidegger, on the one hand, and thinkers such as Ryle, Russel, Carnap and Frege, on the other, were established in the early to mid 20th century. It is a more complex task to identify the manner in which this division was transferred to political philosophy because of what Arnold acknowledges as the discipline’s ‘capacious’ character (5). Oscillation between the terminology of ‘political theory’ and ‘political philosophy’ indicates nominal differences which unfold in a variety of ways, such as the distinction between those based in philosophy departments and those in political science departments or the way political science and political philosophy are differentiated. In addition to the continental/analytical axis, political philosophy or theory is also divided along another axis which distinguishes it from political science or philosophy more broadly.
Arnold’s argument is situated within this definitional quagmire and is admirable for the clarity of the position which it articulates. Political theory, for Arnold, emerges in the context of the influence of European emigres to America upon normative debates regarding the crisis of liberalism and methodological debates regarding behaviourism in political science (4-5). Theodor Adorno, Hannah Arendt, Leo Strauss, and Eric Voegelin are pivotal in the constitution of political theory insofar as they carried with them a set of continental influences that were critical of both liberalism and positivism, such as Heidegger, Nietzsche and Weber. Political philosophy, in contrast, has a simpler genealogy. It ‘has its institutional home primarily in philosophy departments, which in the Anglophone world are largely analytic’ (4). Normative political philosophy owes as much to its proximity to analytic moral philosophy as it does to debates about the nature of the political (6-7). Consequently, two different approaches to liberalism arise from these historical circumstances (7-8). Politically, liberalism is criticised by political theorists and endorsed by political philosophers of continental and analytic dispositions respectively. Methodologically, analytic political philosophers put great stock in the content of intuitions, particularly those of a liberal variety, whereas continental political theorists are more likely to scrutinise the ideological basis of these intuitions due to their scepticism of dominant liberal values.
That political philosophy is largely analytic and political theory is largely continental is cemented by Arnold’s articulation of three key differences within the contemporary unfolding of these historical trajectories. First, analytical political philosophers engage in justifying resolutions to problems found within political concepts, whereas continental political philosophers are more concerned with highlighting the impossibility of this enterprise (9). Second, this leads to differences in ‘style, interdisciplinarity and canon’ (11). An eclectic canon of references in the case of continental political philosophy–such as psychoanalysis, literature, film studies and neuroscience–leads to a wider diversity of argumentative styles, whereas a more tightly honed argumentative style is characteristic of analytic philosophy’s lesser use of interdisciplinary materials (11-13). Third, where analytical political philosophers work within a framework that is at the very least sympathetic to modernity and seeks to correct its wrongs, continental political theory is largely critical of the consequences of modernity (13-14).
Arnold’s overview of these differences is striking because it shows how Beyond the Great Divide is as much about bridging the divide between political theory and political philosophy as much as it is about the division between continental and analytic thinkers. To establish aporetic cross-tradition theorizing as the most desirable way of bridging this gap, Arnold argues that both traditions offer something to the study of political phenomena. Political phenomena are dense: a single concept, such as freedom, is not only defined by historical complexities and a range of practical interpretations; theorists which try to explain them bring their own normative and explanatory baggage to these problems (14-15). For Arnold, these dense concepts cannot be exhausted by a single theory. Consequently, each tradition responds to different elements of political problems–analytic political philosophers engage in the conceptual justification of reasons for the legitimacy or acceptability of particular political practices or expressions of power, whereas continental political philosophy highlights the historical, cultural or social contingency of those concepts and often the impossibility of any ‘final’ justification for them. More often than not these are incompatible philosophical trajectories. Aporetic cross-tradition theorising is justified with reference to the intellectual payoff of utilising both traditions to investigate dense phenomena.
Arnold gives three reasons for this. First, if political phenomena are dense and if the methods and approaches within the two traditions that approach them are irreconcilable, then no single approach can exhaust the complexity of the concepts studied within political theory. Synthetic cross-tradition theorising can only fail in the face of the fact that ‘dense phenomena contain irreconcilable elements, elements we cannot eliminate and cannot unify’ (17). The aporetic mode, in contrast, recognises that we cannot resolve these tensions. Second, the aporetic mode turns this irresolvability into a virtue. Different phenomena and conceptual approaches have a range of intellectual needs. By navigating across these approaches, the aporetic mode seeks to ‘discover the limits of our intellect’ insofar as a single account will never be exhaustive of political phenomena (19). Third, Arnold argues that the aporetic mode has ‘at its ethical core the demanded of the singular, embodied, all-too-real coerced individual, the simple demand for justification, for an answer to “why?”’ (20). If analytic political philosophy is often abstract and ignores concrete individuals in its justification of particular concepts and if continental philosophy focuses on the contingencies of concepts and eschews justification, then neither, for Arnold, can truly live up the simple fact that political practices involve individuals who need to be addressed with a justification for the exercise of power. If these approaches are translated into the aporetic mode, this can lead to ‘a powerful expression of the unrealizable but valuable ethical and political ideal of answering to this person’s subjection to power with reasons this person can accept’ (21). With this third claim Arnold switches from a methodological to an ethico-political register that addresses what he perceives as a deficiency common to both traditions: their abstraction from justifications that are acceptable to everyday individuals.
This argument is established over two main sections. The first consists of an overview and critique of two approaches to synthetic cross-tradition theorizing, realist political philosophy and the work of Stanley Cavell, whilst the second consists of two examples of aporetic cross-tradition theorizing, comparing Philip Pettit and Arendt, and John Rawls and Jacques Derrida. The first section discusses the difficulty of finding a justification for state violence in both realism and Cavell, whereas the second discusses freedom as found in Pettit and Arendt, and justice as found in Rawls and Derrida. Arnold’s aim across these chapters is to move from the deficiencies of the synthetic mode of cross-tradition theorizing to an advocation of the aporetic mode, whilst also producing meaningful insights into the thinkers and topics covered.
The first substantive chapter of the book deals with realism. According to Arnold, the realist critique of moralism in political philosophy represents an example of synthetic cross-tradition theorizing. The goal of this synthetic enterprise is the production of claims to legitimacy based on terms that would be acceptable to those individuals rather than on pre-political moralistic arguments of the kind articulated by figures like Rawls, Cohen or Nozick. Realists seek to provide political rather than pre-political accounts of justification and of legitimacy. Ultimately, Arnold argues, the synthetic mode is not up to this task. This claim is based on the argument that realists do not adequately distinguish between state legitimacy and the legitimacy of state violence. This difficulty arises as much from realism’s synthetic method as it does from the intellectual problem of legitimacy.
Realism is synthetic insofar as it combines the need for justification and legitimacy characteristic of the analytic tradition with an attention to context, history and conflicting interpretations of political events characteristic of continental thought. One might lose a particular political battle over the interpretation of, say, whether the state is legitimate in imposing a particular form of taxation, but those who disagree with such an account may still find its terms acceptable (39). In the case of state violence, however, Arnold argues that interpretation does not provide a strong enough case for legitimating that violence in terms that an individual could accept–for it is likely that there are multiple competing interpretations within which state violence is not legitimate. Moreover, if in these interpretations state violence is not agreeable to the individual who is subject to it, then it can only be justified in pre-political terms which realists reject (41). By synthesising the analytic justificatory impulse with the continental emphasis on interpretation and conflict, realists end up satisfying neither demand in the case of state violence (47). Rather than trying to synthesise these two demands, Arnold argues that instead the aporia represented by the tension between the need for justification and its impossibility should be embraced as a core element of realist theorising about legitimacy.
Violence is also the political issue at stake in Arnold’s critique of Cavell. In Cavell’s reading of the social contract tradition, our participation in community implies complicity with the exclusions that are a necessary part of social life (49-50). Cavell diverges from the classical aim of the contract, to justify state violence through consent, in order to explore how we are morally compromised by our participation in unjust societies. Arnolds’s reading of Cavell makes two claims. First, he argues that Cavell’s focus on social violence is too general to make sense of the specificity of political issues relating to consent. Second, the focus on consent as membership of a community rather than the authorisation and legitimation of state action and violence means that Cavellian consent cannot account for this integral part of the ‘“grammar” of political consent’ (52). Arnold makes this case by emphasising the role that the community plays in underpinning the search for reasons in Cavell. Claims to reason find their transcendental conditions in community and draw on the distinct grammar of those communities (58). However, for Arnold Cavell does not provide sufficient detail for articulating the grammar of a specifically political community because consent is primarily an issue of complicity with social violence that arises from one’s participation in community as such (62-3). Consent merely implicates one in social violence within a particular community but does not expressly authorise the legitimate use of violence by the state.
This reading of Cavell continues the line of argument found in the previous chapter on realism, however, the link between synthetic cross-tradition theorising and the criticism of Cavell’s work is less clear. When considered as a form of cross-tradition theorising, realism falls short of providing a convincing justification of state violence because its synthetic method fails to reconcile the justificatory project of analytic political philosophy with continental political theory’s emphasis on interpretation. Within Arnold’s critique of Cavell, however, method is at a distance from the problem of legitimacy. Cavell utilises a synthetic method which treats philosophical texts as texts and not simply as examples of political argumentation: a continental method is synthesised with analytical texts. Arnold argues that this method falls short insofar as by reading texts ‘as texts we will often fail to take them seriously, on their own terms’ (75). Cavell’s method fails to treat analytical texts on their own terms precisely because he treats them as texts and not as pieces of philosophical argumentation. There is no disputing that this is a salient issue in an account of why cross-tradition theorising in the aporetic mode is superior to the synthetic mode. However, the criticism of the substance of Cavell’s account of violence and consent is at a remove from this methodological complaint: one might criticise the category of social violence without recourse to a critique of synthetic cross-tradition theorising. Thus, while both of these points stand it does not appear that the account of legitimacy in Cavell is essential to pursuing the project of advocating for aporetic cross-tradition theorising, and the point against the synthetic mode is somewhat weakened as a result (an issue that we will return to).
Following this critique of Cavell, The Great Divide shifts gear into advocating openly for aporetic cross-tradition theorising. In contrast to the first two chapters, where realism and the work of Cavell were taken as examples of synthetic cross-tradition theorizing, in the remaining chapters Arnold seeks to engage in aporetic cross-tradition theorizing himself. It is here that Arnold turns to the work of Arendt and Pettit on freedom and Rawls and Derrida on justice. Each of these chapters represents an attempt to demonstrate the viability of the aporetic mode by showing ‘that a crucial feature of the concept theorized by a representative of one tradition cannot be harmonized with another crucial feature of that concept when theorized from the other tradition’ (76). The account of Arendt and Pettit spans two chapters which deal with freedom as such and political freedom respectively. At issue in both is the problem of control: whether it concerns freedom in general or political freedom, Pettit and Arendt’s respective approaches to control do not fully explain the density of the concept of freedom. As such, an aporetic approach is necessary to do justice to the complexity of freedom as a dense concept.
For Pettit freedom in general is understood in terms of responsibility. Responsibility gives a richer understanding of freedom than accounts which focus on the rational control of one’s actions or the ability to align one’s actions with second-order desires (volitional control) because, in Pettit’s account, freedom as responsibility requires the agent to exert ‘discursive’ control over the connections between their actions (81). Responsibility arises from the ability to give an account for the links between actions, for which rational and volitional control are necessary but not sufficient conditions. For Arnold, this leaves three common questions about freedom unanswered: what is its value, can freedom be spontaneous, and to what extent can we distinguish between acts that are considered as free because we exercise them consciously and those that arise from ‘virtual’ control or habit (84-9). These criticisms are introduced to facilitate the transition to Arendt’s concept of freedom, wherein freedom has a clear value: the capacity to create something new. Moreover, free acts must not be guided or dictated by others or by the self. They must be spontaneous (92-5). Free acts create something new under conditions of spontaneity while also maintaining that this act is intelligible to others. Arendt’s account of freedom shows, in contrast to liberal theories of non-interference, that a lack of control of the sovereign self is valuable for free action. While Arnold is more critical of Pettit than Arendt he is not dismissive of the former: the purpose of this comparison is to highlight that freedom as control and freedom as a lack of control represent irreconcilable accounts of freedom that nevertheless both have something valuable to say about freedom as a dense concept.
This insight is pursued further in Arnold’s account of specifically political forms of freedom in Pettit and Arendt. Both accounts fail to exhaust the permutations of political freedom as a dense concept. Pettit elaborates upon the conditions of freedom as non-domination, where republican institutions are intended to ensure that political decisions and forms of interference are non-dominating insofar as they track the interests of citizens (106-7). Freedom is conditioned as citizens can be subject to interference so long as their interests are tracked, and thus enhanced, by government action (106-8). In contrast, Arendt is concerned with institutions that support isonomy, or the ability to participate in unconditioned ‘disclosive’ action that reveals something about the world and that makes it meaningful to others (124-5). Isonomy is Arendt’s response to the conditions of modernity in which the ability of all to participate in political action is negated by conditions of alienation from both oneself and the world (125-7). Arnold’s account is intended to bring out the difference between Pettit and Arendt in sharp relief. Arendtian political freedom is incompatible with the kind of interference Pettit describes, no matter how non-dominating it intends to be, and the republican theory of non-domination would require a degree of self-control and control by the state for actions to be classed as free that would be unacceptable for Arendt.
As we already know, the aim of this account of Pettit and Arendt is not simply to state that they have different accounts of freedom. Instead, Arnold aims to show how they each run into difficulties that provide meaningful insights about the nature of freedom as a dense concept. While he seeks to distance himself from the difficulties associated with positive liberty that also plague forms of republicanism, Pettit fails to eliminate them. The classic critique of positive liberty is that aligning the state with the interests of citizens in a way that shapes the liberty of those citizens requires interference which, in Rousseau’s famous words, forces those citizens to be free (109-11). Pettit’s version of political freedom is intended to avoid the problems of republicanism in the Rousseauian and Kantian traditions, but for Arnold the state fostering of discursive control ends up repeating the problems of positive liberty. Arendt is faced with the opposing problem. A political entity based on the ideal of isonomy might have as its aim the defence of the right to unconditioned action, but it is difficult to conceive of an institution which could both create and maintain a political space while also refraining from controlling actors within those spaces (132-45). A synthetic account of freedom in Pettit and Arendt would attempt to iron out these issues by combining their opposed approaches into a single system. Arnold’s case, however, is that there is more value in treating them as distinct and irreconcilable approaches that are plagued by their own problems. If political concepts are dense, then a single, synthetic account would still fall short of the impossible goal of unifying several perspectives in a way that exhausts the complexity of political concepts.
The same approach is applied in Arnold’s reading of Rawls and Derrida, where he focuses on their attempts to provide non-metaphysical accounts of justice. Arnold gives an account of the changes that Rawls’ makes to his system between Theory of Justice and Political Liberalism, focusing on the stability of the principles of justice chosen from behind the veil of ignorance. In Theory of Justice they are chosen according to rational principles shared by all individuals, whereas in Political Liberalism the definition of society used to guide deliberation within the original position represents the fundamental ideas of constitutional democracies (143-144). For Arnold, this non-metaphysical justification made with reference to historical conditions fails as it invests the historical trajectory towards liberalism with metaphysical significance for considerations of justice (154-5). Derrida’s account of justice suffers from the opposite problem. Here the question posed by Arnold is how one can move from a quasi-metaphysical account of justice to a historical account of its permutations? Arnold does an admirable job of simplifying the aporias within Derrida’s understanding of justice: justice requires the absolute singularity of the decision, as it is ‘owed to a singular other’, but it must occur through the application of rules which are not singular (163). Justice, therefore, is irreducible to history but must be realized within it. The issue that Derrida runs into here, according to Arnold, is the necessity of law in this process. Why must justice take place through legal institutions? This is clarified with respect to Derrida’s account of forgiveness: even though no act of forgiveness can live up to the forgiving of the unforgivable, we would nevertheless still recognise an act of forgiveness as participating in this unreachable ideal form. This is not true of justice: it is manifestly clear that legal institutions do not just live up to the ideal of justice because it requires an unconditioned decision on behalf of the other, but also because some legal institutions would not be considered to be just in any manner. Bridging the gap between justice and history is difficult for Derrida, insofar as it is unclear why justice as a quasi-metaphysical idea must be realised in the factual institution of law (169).
In Arnold’s account, both Rawls and Derrida fail to produce non-metaphysical conceptualisations of justice. The former turns to history but by doing so transforms its contingencies into metaphysical justifications, whereas the latter fails to provide a convincing reason for the link between a quasi-metaphysical form of justice and the historical fact of law. Again, a synthetic account of justice would eradicate this complexity. The density of the relationship between metaphysics and politics can only be fully appreciated in an aporetic mode where the need to dispense with metaphysics must co-exist with the necessity of metaphysical grounding (170). This problem cannot be overcome, and therefore a synthetic approach to it will necessarily fail in its attempt to do so.
Arnold concludes with three reasons why the model of aporetic cross-tradition theorizing demonstrated across the accounts of freedom and justice in Pettit, Arendt, Rawls and Derrida is a desirable one. First, the aporetic mode is more viable than the synthetic because it refuses to treat political problems as ‘solved,’ whereas the synthetic mode attempts to resolve political problems despite the impossibility of this task in the face of dense concepts (172-5). A brief example is given here of how calls for reparations from the accumulation of American wealth through slavery are characterised by complex and contradictory elements of historical and metaphysical justifications which an aporetic form of theorising might make sense of. Second, aporetic theorising challenges the cloistering of intra-tradition debates and opens political theory to new discussions and the discovery of new problems (178-179). Third, and similarly, it fosters an ethic of openness and responsiveness to the differences between approaches to political theory as a discipline and a recognition of how what is common within one part of the discipline may, in fact, pose a serious intellectual problem in another.
Arnold’s case for the aporetic mode is a compelling one, particularly in the context of methodological developments in political theory that call for comparative methods that refuse the possibility of exhaustive, synthetic theoretical enterprises. However, we might consider the extent to which aporetic theorising, while appealing, is truly agnostic with respect to the traditions that it attempts to treat equally. If we take Arnold’s own definition of analytic political philosophy, it would appear that the aporetic method is something that most analytical thinkers would view as defeatist obfuscation. Contrastingly, this method fits very neatly into the continental perspective which seeks to press problems in order to uncover aporias rather than resolve them. Aporetic cross-tradition theorising may draw on both traditions, but it could be said to do so from a broadly continental perspective that focuses on the value of intellectual aporias. Of course, Arnold’s perspective is an account of the intellectual characteristics of analytic political philosophy as a tradition. Justification may be an aim of this tradition as a whole, but individual thinkers would most likely accept the point that no single account will exhaust a particular political problem or phenomena. Understood in this way Arnold is brought back to the agnostic ground between continental and analytical perspectives, as the eponymous aporia of the aporetic approach could be seen to represent a claim about intellectual inquiry rather than the nature of political problems.
However, Arnold does hold to the stronger version of this claim which stresses that dense political concepts cannot be fully explained. This is noteworthy because density does not necessarily have as its consequence a total failure of explanation. While analytical thinkers may indeed accept that no single account exhausts the density of concepts, this tradition as a whole would be more receptive to the gradual unpacking and explication of dense concepts across multiple, competing accounts of the phenomena they represent. Here complexity is not insurmountable. In contrast, continental thinkers would be more likely to hold to a thicker understanding of complexity in which both the phenomena and the explanation are equally complex, and which must be integrated into the very nature of political inquiry. Density in the analytic tradition is a concern for the political philosopher, whereas in the continental it is the political itself which is dense and thus complexity is a concern for both the theorist and the political agent. We might also note here that Arnold’s account of the problem of the return of metaphysics faced by the post-metaphysical political theories of both Rawls and Derrida is a quintessentially a continental way of thinking about these problems. Indeed, it is one that is explored within Derrida’s own work. While Arnold might be seen to be agnostic with respect to the two traditions, insofar as he characterises political problems themselves as aporetic he could be seen to be a ‘continental’ thinker.
Leaning to one side or the other of the divide is not necessarily a problem for Arnold’s position. Analytic or continental thinkers engaging in cross-tradition theorising have to start from somewhere. However, this unacknowledged propensity towards one side rather than the other belies challenges that face the argument made in The Great Divide. While political phenomena are treated as dense, one might also note that the divide between analytic and continental thinkers is itself a dense and complex concept. Arnold does not give the impression that he is of the opinion that his account of the difference between the two traditions is the only one. However, the multiplicity of ways of distinguishing between the two traditions is a problem that is not dealt with in the course of the defence of aporetic cross-tradition theorizing. Moreover, if the division between the two traditions is contested, one might also contest the division between synthetic and aporetic modes of cross-tradition theorising. The aporetic and synthetic modes are not necessarily opposed or mutually exclusive: one might engage in aporetic inquiry and recognise elements of two thinkers that can be synthesised, or one might engage in a synthetic inquiry that highlights incompatible aspects of two systems of thought.
Arnold’s conclusions are pre-empted with the claim that while cross-tradition theorising is taking place between political theory and other disciplines, there is a lack of cross-tradition theorising that ‘moves between’ analytic and continental political theory (171). This advocation of the aporetic mode takes the above points for granted: the difference between the two traditions is simple rather than complex, that the complexity of political phenomena is by necessity irreducible to explanation, and that synthetic and aporetic methods represent mutually exclusive methodological alternatives. The case for taking the aporetic path is a convincing one insofar as it presents methodological pluralism as a worthwhile goal. However, if disciplinary pluralism is our aim, then the most fruitful approach may be to commit more fully to the methodological agnosticism that Arnold sets out. While synthetic theorising may fail in the particular case of realist accounts of legitimacy, it is not clear that this rules out in advance the impossibility of situations where synthetic theorising is more beneficial than aporetic theorising. As noted above, the gap between the critique of Cavell’s claims about violence and his textual method indicates that such an approach may be fruitful insofar as Arnold does not present a convincing argument as to why Cavell’s failure to account for state violence is necessarily a result of his synthetic method, instead of a result of a disagreement about legitimacy itself.
Understood in this way, political theory might be best served by an understanding of synthetic and aporetic modes of cross-tradition theorising that sees them as tools to be used as appropriate for the political and conceptual challenges facing the theorist. Such an approach would go some way to alleviating the way that Arnold leans towards a more continental approach in his advocation of an aporetic method and would further the ethos of disciplinary pluralism that implicitly underpins his argument. I do not wish to suggest that any of these objections invalidate Arnold’s argument–far from it. The value of The Great Divide is that it makes space for further discussion about how political theory navigates its own disciplinary divides, and for this it is a laudable intervention.
 Here I refer to the work of Thomas J. Donahue and Paulina Ochoa Espejo, to which Arnold also refers. See: ‘The analytical–Continental divide: Styles of dealing with problems,’ European Journal of Political Theory, 15:2 (2016): 138–154.
One thing is clear regarding Leo Strauss’ interpretation of Hegel—he took him very seriously as a philosopher. We understand this not only from the fact that Hegel’s philosophy was the explicit theme of Strauss’ long-standing engagement with the Russian-French philosopher, Alexandre Kojève, but also from the fact that Strauss considered Hegel to be “the outstanding philosopher of the nineteenth century” and an important contributor the development of historicism, which Strauss considered to be the primary antagonist to political philosophy in the 20th century. The publication of Strauss’ 1965 lectures on Hegel’s Philosophy of History at the University of Chicago—currently under review—serves only to reinforce the view that Strauss considered Hegel to be a formidable figure in philosophy (163, 300). It is therefore surprising that Strauss never devoted any of his texts to an in-depth examination of Hegel’s philosophy. Even in his debate with Kojève, where Strauss apparently speaks of Hegel more than anywhere else in his work, he never takes issue with Kojève’s interpretation of Hegel. Throughout Strauss’ work, Hegel is considered either only in passing or as part of a genealogical sketch of modernity. Hence, the most obvious merit of On Hegel is that it grants us a more comprehensive insight into Strauss’ mature (he died in 1973) view of Hegel’s philosophy than we find elsewhere in his work.
On Hegel constitutes the fourth of Strauss’ lecture series to be published (following An Introduction to Political Philosophy, On Plato’s Symposium, and On Nietzsche’s Thus Spoke Zarathustra). When the content of a publication has been transcribed, the editorial work can have an immense impact on the text and must therefore come under scrutiny. The first aspect of the editorial work that strikes the reader of these lectures is the chapter names, which, it would seem, have been given by Paul Franco, the editor, as opposed to Strauss himself. In this connection, it is worth noting that “The Germanic World”, constituting the fourth and final part of the English translation of Hegel’s Philosophy of History, has not been included in the names of any of the chapters. Secondly, the editor frequently indicates when the students and/or Strauss himself laugh during the lectures in square brackets ([laughter]), but he is not consistent in this practice. For instance, on p. 83, Strauss says “you have to use strictly superficial distinctions now, like preliterate and literate, not to say underdeveloped and developed. They have found a new one: emerging and nonemerging. It is very interesting to see how here the strictly scientific motivation, no value judgments, goes along with a democratic, i.e., value-inspired motivation not to hurt anybody’s feelings”. The paradox to which Strauss alludes in the last sentence is met with a significant amount of laughter, and yet the editor fails to indicate laughter in square brackets. Another associated problem—although this is obviously not due to an error on the part of the editor—is that Strauss’ intonation cannot be discerned in the publication, unlike in the recordings, and his voice has a distinct timbre when he is joking. One such case is where Strauss says “this concept of nation [the commonsensical definition] had infinite practical consequences, as you all know, for the self-determination of nations. And especially in the case of the underdeveloped, alias emergent, nations, where you don’t know who makes them nations” (343). All of this indicates only that the reader often lacks the privilege, afforded to Strauss’ students, of being able to easily detect the cynicism of the old German lecturer.
A third and not unimportant point is that the editor has been inconsistent in showing Strauss’ emphasis. For example, Strauss says that “the Negroes, the Chinese, and the Hindus say: ‘this is the good life’” (158). The editor fails to italicize “the”, and while this does not change the meaning dramatically, it serves to detract from the central point that Strauss is trying to make here: all of these groups are making a claim about the same thing, and they are therefore not merely in conflict, but they rather contradict one another. Relatedly, certain words have been wrongly transcribed, some of which are of little or no importance, such as “clarification”, which should be “qualification” on p. 77, whereas others change the meaning significantly. For an example of the latter, Strauss asks “is Hegel another Plato or Aristotle, as he in a way claimed to be, who arrives at the time when the West has arrived at its dusk?” (99). The editor writes “task”, instead of “dusk”, and “task” in fact conveys the opposite of the intended meaning. The intended meaning, as Franco himself explains in the introduction of On Hegel, is that “philosophic understanding appears on the scene only when a civilization is in decline” (14).
Lastly, certain omissions have been made, the most extensive of which is at the end of chapter eight, where about ten and a half minutes of the recording have not been transcribed. Franco lists the topics contained in the omitted passage in note 29 on p. 390, and he excuses such omissions by indicating that they are either “unproductive or largely inaudible exchanges with students” (16). The end of chapter eight is audible, so we must assume that Franco found it to be “unproductive”. It is worth mentioning this only for the sake of indicating to the reader that he/she is not being issued with a complete transcription of the text, including, for example, certain passages which the editor did not find to be “productive”. It is unclear whether or not the editor has always exercised good judgment when making such omissions, and the fact of this dependence on the judgment of the editor will in all likelihood strike the more devout of Strauss’ followers as a problem with this publication.
One significant merit of the publication, which one should not fail to mention, is that Franco provides very interesting notes to the text, which frequently include relevant transcriptions of Strauss’ earlier 1958 course on Hegel’s Philosophy of History, where the 1965 lectures are lacking in one way or another. This allows the reader not only to gain further insight into Strauss’ interpretation of Hegel, but also to understand how Strauss’ view of Hegel or his expression of it developed over time. It is on the basis of both lecture series that Franco writes the introduction to On Hegel.
Franco’s introduction can be divided into three sections: first, he contextualizes Strauss’ lectures within Strauss’ published works; secondly, he presents Strauss’ defense of Hegel; and finally, he explains Strauss’ criticism of Hegel. In the first section, Franco proposes that Strauss’ lectures should be situated within three aspects of his work: his early Hobbes studies, his engagement with Kojève, and his genealogy of modernity (1). Franco notes that, in his Hobbes studies, Strauss mentions the similarity between Hegel’s master–slave dialectic and Hobbes’ fear of violent death, in terms of the foundational role that these concepts play in the two thinkers’ political philosophies, and between Hegel’s and Hobbes’ use of history as a means to guarantee the actualization of the best regime (2). In his engagement with Kojève, Hegel appears to take centerstage for the first time. Kojève critiques Strauss’ study on Xenophon’s Hiero from a “Hegelian” perspective, and Strauss’ response to Kojève would therefore seem to be a critique of Hegel. But it is patently clear—and the lectures only serve to reinforce this view—that Strauss did not consider Kojève’s position to be properly speaking Hegelian. In On Hegel, Strauss goes so far as to say that Kojève’s Hegel “is clearly no longer Hegel himself” (274). To be sure, Franco indicates that Kojève has an “idiosyncratic version” of Hegel’s philosophy (2), but he considers what Strauss says in his exchange with Kojève to be relevant to Strauss’ interpretation of Hegel. If it is true that Strauss considered Kojève to be a completely different philosopher from Hegel, then what Strauss said about and to Kojève does not necessarily have anything to do with what he thought about Hegel. If one wanted to make such an association, one would have to show what Strauss took to be the distinction and common ground between Kojève and Hegel. But I think such an effort would mask one of the merits of On Hegel—we see, for the first time, Strauss discussing Hegel’s philosophy directly and extensively. If we had the benefit of Strauss discussing Heidegger’s philosophy directly and extensively, for example, it would be a gross injustice to simply conflate this with Strauss’ discussion of Heidegger in Natural Right and History and, for that matter, his response to Kojève.
The third context in which Franco situates Strauss’ 1965 lectures on Hegel is Strauss’ genealogy of modernity (4–5). Strauss considers Hegel as part of the second “wave” of modernity, in which the ideal or best regime is reconceived in such a way as to make it necessarily realizable in the here-and-now. Instead of judging actual political affairs in accordance with an external standard of the good, Hegel sought to show how the best regime “is necessarily actualized by the historical process without men’s intending it”. Nothing external to the historical process was therefore considered necessary for bridging the gap between the ideal and the actual; the general will was considered a sufficient answer to the question of the good. For this reason, it is hard to understand why, later in the introduction, Franco explains that Strauss understood Hegel to be “a believer in natural right” (10). The only evidence that Franco adduces in support of this claim is Strauss’ insistence on Hegel being a proponent of “the rights of man” (10–11). However, Strauss is clear, even in On Hegel, that Greek natural right means “the common good”, and this is to be distinguished from “the right of subjectivity” (233). “The right of subjectivity” is distinguished from “the common good” in a number of important ways for Strauss. Perhaps most importantly, the common good implies “nature as a cosmos. And in Hegel there is no cosmos” (81–2, 296). Thus, although it would seem that Franco has simply misused the term “natural right”, it is imperative that these things be distinguished from one another.
Franco then proceeds to explain how Strauss defends Hegel against many of the charges that have been brought against him. Strauss disposes of Karl Popper’s claim that Hegel was a proponent of totalitarianism by showing that Hegel “rejects Plato’s political philosophy precisely because he considers it ‘totalitarian’” (5). He defends Hegel’s empirical procedure in his philosophy of history by showing that Hegel’s objectivity is not hindered by his importation of categories: Hegel wants to understand cultures as they understood themselves, and to achieve this, he looked at their religion, namely, what they took to be the highest or most sacred (6). Similarly, Strauss argues that the standards by which Hegel distinguished between what is important and unimportant in history “are not arbitrary standards” (7), and far from being racist (7), he shows Hegel’s philosophy to be entirely congruent with liberalism, constitutionalism and the rights of man (10).
However, while in On Hegel, Strauss does not explicitly criticize Hegel for his methodology in Philosophy of History, he does not, as Franco seems to suggest, simply defend it. Strauss indeed proposes that Hegel sought to understand cultures as they understood themselves (89, 241, 331). But he also indicates that, for Hegel, the philosopher is “the son of his time” and hence the philosopher must understand himself historically in order to understand himself accurately (29–30). There is a contradiction here, which Strauss admittedly does not make explicit in On Hegel, but which is certainly implied. The contradiction is brought out in Strauss’ What is Political Philosophy. Hegel may have sought to understand each culture, including each philosopher, as it understood itself, but what of those cultures or philosophers of the past that did not understand themselves historically and instead “claimed to have found the truth”? Hegel must nonetheless understand them historically and thus in a different way from the way in which they understood themselves. The fact that Strauss makes both points in On Hegel, i.e., that Hegel seeks to understand cultures as they understood themselves and that he considers all philosophy to be historical, indicates that Strauss does not merely defend Hegel’s methodology. However, perhaps his failure to make the abovementioned criticism explicit is one of the ways in which he defends Hegel against the skepticism of his students, and to this extent, we may agree with Franco (6, 32).
The most interesting point that Franco makes in relation to Strauss’ defense of Hegel is that Strauss defends the morality of Hegel’s world-historical individual. A world-historical individual is, for Hegel, one of those characters in history that usher in a new age, e.g., Julius Caesar. More often than not, such a character acts in base ways and brings about a shift in world history without being conscious of the necessity of their actions for that shift. Hegel defends these actions by showing their necessity for the progress of history, which culminates in the modern rational state. But while this bears a great similarity to Machiavelli’s procedure, as Hegel himself admits, Strauss claims that Hegel’s world-historical individual is “more moral” than that of Machiavelli (8, 57). This is indeed an interesting point and one whose explanation is not entirely forthcoming in the lectures. Franco makes mention of a related discussion in the 1958 course, in which Strauss proposes that Hegel would never have excused the actions of Stalin (9). But from the passage that Franco draws our attention to, it would seem that Strauss proposed that Hegel would have only taken issue with Stalin on political grounds. In any event, in the 1965 course—and here, the dates are not entirely irrelevant—Strauss says: “I don’t know whether Hegel would have gone so far as to defend the action of Stalin” (72). Furthermore, to explain his claim that Hegel was “more moral” than Machiavelli, Strauss says that Hegel “moralizes the [world-historical individual] and thus brings about the union between the universal and particular” (57–8). In another place, however, he says that Kierkegaard, “a moralist [of all things!] who does not expect as much from politics as Hegel does”, criticized Hegel on the grounds that in his “social-political solution… the concern for purity of the heart has lost its meaning almost completely” (304–5). Kierkegaard’s critique of Hegel, with which it appears Strauss agrees, clearly echoes Strauss’ claim that Machiavelli had “forgotten the soul”. Thus, contrary to what Franco says, it is certainly not completely clear, from what Strauss says in On Hegel, why Strauss considers Hegel to be “more moral” than Machiavelli. To answer this question would require a comparison of Strauss’ Thoughts on Machiavelli with On Hegel, and this fact potentially indicates something of the great value of the latter.
Franco understands Strauss’ critique of Hegel as two-fold. First, there are two fundamental problems that remain unsolved in Hegel; and secondly, Hegel is ambiguous regarding whether the end of history is desirable. The first of the unsolved problems in Hegel that Strauss sees, and Franco comments on, is that Hegel was a liberal, in that he believed in the rights of man, yet he recognized that there was no solution ready to hand to the inevitable “agitation and unrest”, which would result from that (11). More importantly, however, Franco indicates that Strauss does not find an adequate solution to the “theologico-political problem” in Hegel (11). Religion is regarded as the necessary glue holding society together, yet the rational state supplants religion. “Christianity has become fully understood, i.e., religion has been transformed into philosophy taught by Hegel at the University of Berlin. The true theology is Hegel’s philosophy, i.e., it is no longer theology proper”. Thus, while it remains necessary for every citizen to be a member of some religion (252), “the modern state, the rational state, is indifferent to religion”. However, unlike religion, Hegel’s philosophy “has no comfort” for “the common people” (300). According to Franco, the problem is this: “the common people gradually lose their naïve faith, but they have nothing to replace it” (12). The glue holding society together is lost, which calls into question the rationality of the modern state.
The second part of Strauss’ critique of Hegel, according to Franco, is associated with Hegel’s notion of the end of history. Franco insists that Strauss was of the view that Hegel believed that history had reached its final stage in his time (13). According to Strauss, the primary evidence that Hegel did not believe that the end of history had come is the passage in which he claims that America is “the land of the future”. “But”, Strauss rejoins, “the question is: was this of any importance to Hegel? I think one can definitely say no” (100). As Franco notes, history ends, according to Strauss’ interpretation of Hegel, when “all the fundamental problems have been solved” (14), and Hegel’s important passage on America does not “suggest that any ‘new principle of fundamental importance’ will emerge in America” (13). According to Franco, this notion of the end of history in Hegel is problematic for Strauss because Hegel is ambiguous as to whether or not it is desirable (14). The flourishing of society may be concomitant with the suppression of man’s “highest desire, the desire for knowledge” (55). As Strauss says in his “Restatement on Xenophon’s Hiero”, the end of history may be “the end of philosophy on earth”. Yet, in On Hegel, Strauss says that, for Hegel, “religion is primary but religion is not the highest. The highest is philosophy” (78). Hence the “ambiguity” to which Franco refers (11).
Franco concludes his introduction in a somewhat problematic way. He claims that, according to Strauss, Hegel in fact recognized the primary problem concerning “the fundamental tension between knowledge and political life” (15)! As Strauss says in the 1958 lecture series, “Hegel accepted… [that] there is a fundamental disharmony between the peak of society and the peak of knowledge” (381n14). To Franco, this shows that Strauss had great “respect for Hegel as a thinker” (15). But does it not also show an important point regarding Strauss’ critique of Hegel? When we bring what Franco considers to be the two parts of Strauss’ critique of Hegel together, one notices another point of central importance, which Franco does not discuss: Hegel contradicts himself. Strauss shows that Hegel claims that history has ended, which requires that the fundamental problems have all been solved, but he also shows that Hegel accepted that there is at least one fundamental problem that remains unsolved. This contradiction explains why Strauss claims that Hegel thought that history had come to an end (100–101) and yet insists on this being “the crucial question” in Hegel (30–31). Is Strauss contradicting himself? Franco seems to take it for granted that Strauss was of the view that Hegel thought that history had come to an end, but on p. 100–101 and 122, to which Franco refers, Strauss only claims that it was Hegel’s view that “no new principle of fundamental importance will emerge” (101). This is not the same as the view that “the fundamental problems are solved” (59, 254). It is entirely possible that there will never be a “new principle” and yet a fundamental problem remains unsolved. Perhaps there are perennial problems that are unsolvable by a new principle. In other words, as Strauss says in the “Restatement”, perhaps “the human problem, and hence in particular the problem of the relation between philosophy and politics, is insoluble”. Yet, society is capable of “tyranniz[ing] thought”, and “from the Universal Tyrant there is no escape”. Thus, in Strauss’ mind, a perpetual, universal and totalitarian regime, which could preclude a new principle, is entirely possible, but its materialization would not necessarily coincide with wisdom, i.e., the solution to all fundamental problems. Fundamental problems may be “solved” on the political plane and yet remain unsolved in reality. “Fundamentally there can no longer be a revolution”, according to Strauss’ interpretation of Hegel, but “the trouble” with the idea that “all fundamental questions, theoretical and practical, are solved” is that “when you are at such a peak there is also at least the possibility of going down”, and “this is intimated by Hegel more than once” (58, 255, emphasis added). It is a question, albeit “an old question”, as Strauss notes in his 1960 lectures on Aristotle’s Politics, whether “the happiness of the individual is the same as that of the polis”. But according to Strauss, this remains a question for Hegel (381n14).
We must therefore object to Franco’s insistence that Strauss was convinced that Hegel was of the view that the end of history had come. Both the impossibility of a new principle and the solution to all fundamental problems are inextricably linked with the notion of the end of history for Strauss (59, 100–101, 122, 254–5). While it is true that Strauss was convinced that Hegel thought there would never be a new principle of fundamental importance, he was far from convinced that Hegel considered all of the fundamental problems as solved. It seems that Strauss’ criticism of Hegel therefore goes further than Franco suggests. Strauss does not merely argue that Hegel is “ambiguous” about whether or not the end of history is desirable, but also that Hegel’s endorsement of the modern rational state, as the end point of history, removes the fundamental question regarding the relation between philosophy and politics from the purview of philosophy, without adequately answering it. In other words, in praising the end of history, Hegel assumes that philosophy and politics are not radically different things, but rather entirely compatible. Yet, Hegel believed the question of their relation to be exactly that—a question. What Franco does not recognize is Strauss’ emphasis on the relevance of Hegel’s political action, i.e., his writings and lectures, as compared with whatever may have been his private view. If Strauss is right that “religion has been transformed into philosophy taught by Hegel at the University of Berlin” (300), then this philosophy is not only theoretical, but also practical.
The most important practical implication of Hegel’s philosophy that Strauss points to in n Hegel is the destruction of the exoteric/esoteric distinction. The decisive passage reads: “Hegel and his contemporary Schleiermacher were more responsible than any other individuals for the fact that the distinction between esoteric and exoteric writing has ceased to be of any importance” (289). It is hard to determine what is more remarkable—this passage or the fact that Franco fails to mention it! Strauss devoted much of his philosophical effort, throughout his life, to the revival of that very distinction, and now we know that his primary opponent in this effort was Hegel. How does Strauss think Hegel destroyed the exoteric/esoteric distinction? In Persecution and the Art of Writing, Strauss explains this distinction explicitly and extensively. Simply stated, the distinction pertains to the way in which philosophical texts are written. Philosophers who hold “heterodox views” have not always been able to express those views publicly for political reasons. To avoid persecution or, conversely, to avoid exposing the uninitiated to “the terrible truth” of philosophy, the philosopher would write “with circumspection”, i.e., “between the lines”. This meant that, in the same text, the philosopher would present the truth to the philosophers esoterically and only “an approximation of the truth” to the non-philosophers exoterically. To achieve this, the philosopher would employ a number of devices, such as irony, deliberate self-contradiction, etc. Of course, these devices would only successfully hide the heterodox views of the philosopher from the non-philosophers—and they would seemingly only have a purpose—if it is true that “thoughtless men are careless readers, and only thoughtful men are careful readers”. In some places, this “axiom”, upon which the esoteric/exoteric distinction rests, is expressed in natural terms: such philosophers “believed that the gulf separating ‘the wise’ and ‘the vulgar’ was a basic fact of human nature which could not be influenced by any progress of popular education”. This quote leaves us in a good position to understand how Hegel justified his abandonment of the esoteric/exoteric distinction for Strauss.
In On Hegel, Strauss shows that Hegel “presupposed” the Enlightenment view that “by the spread of knowledge the people become enlightened and opinion is changed” (298–299). In other words, there is no “basic fact of human nature” separating the rational from the irrational or nonrational; as Strauss says elsewhere, man is “a free agent… [with] almost unlimited perfectibility or malleability”. If this—“the most relevant difference among human beings”—has therefore “practically disappeared”, there appears to be no need for exoteric writing. Neither will the philosopher be persecuted for his/her heterodox views, nor will the expression of such views be detrimental for non-philosophers. On the contrary, Strauss claims that Hegel believed that through enlightenment, “the rational and the actual necessarily coincide”, a state of affairs that Strauss thinks both the ancients and moderns considered under the rubric of “the best regime” (299, 322). According to Strauss’ interpretation of Hegel, “the human mind necessarily progresses, and its results necessarily spread” (298). There must therefore be a time—for Hegel, his time—when this process reaches a culminating point. Put differently, the problem of the relation between philosophy and politics is resolved in history.
Now, Strauss emphasizes the fact that Hegel contradicts himself regarding the status of religion in the modern state. The modern state supplants religion, but it is nonetheless necessary for everyone to be a member of one religion or the other (252, 300, 330). Why? Because, Strauss makes clear, Hegel has no answer to this “grave problem”: “how do these people that can partake of reason only via religion still partake of reason when religion is no longer there as the most socially potent force?” (394n10). In other words, Hegel is not convinced that there is no “basic fact of human nature” preventing the actualization of the rational state. Yet, his lecture theater takes the place of the church. We come then to a better understanding of Strauss’ claim that “Hegel has no comfort for us here” (300). Strauss does not simply mean, as Franco suggests, that Hegel has no comfort for “the common man”. This smacks of Marx’s opium of the people, and Strauss’ understanding of religion is far more profound than Marx’s. What Strauss is saying—and hopefully this is already clear—is that the problem with substituting philosophy for religion is that it destroys the conduit for the conversion of the non- or potential philosopher into a philosopher. As Strauss says in On Hegel, “isn’t this the status of religion, namely, that the philosophers transform the religious truths into philosophic truths?” (253). In other words, as he says elsewhere, “philosophy, in the full and original sense of the term… [is] the attempt to replace opinions about the whole by knowledge of the whole”. Hegel transforms religious truths into philosophic truths (58), opinion into knowledge, but he issues his philosophic truths as transformed religious truths in his lectures and in his writings; his philosophic truths simply replace the religious truths. Those who are not already philosophers are therefore deprived of the very conduit through which Hegel became a philosopher himself.
One may object to this reading of On Hegel by stating that, for Strauss, Socrates actualized the philosophic potential of certain individuals by himself, i.e., without the help of religion. Since I cannot adequately respond to this objection here, suffice it to say that, for Strauss, Plato employed the art of poetry, and Strauss makes clear that Hegel had no time for poetry (246, 300–301). But this is not the only unanswered question that remains after reading On Hegel. Why was Hegel not able to overcome the problems concerning the relation between philosophy and politics and between philosophy and religion, according to Strauss? How does religion serve as a conduit for the conversion of the philosopher and what would constitute a viable substitute? While On Hegel provides some further insights into how Strauss understood modern philosophy, it is not a bottomless pit, like Thoughts on Machiavelli. In a word, On Hegel serves to further illuminate Strauss’ understanding of the theologico-political problem and how Hegel, in his treatment of that problem, absolutized the tradition that Machiavelli merely put in motion: “Obfuscation”.
 Leo Strauss, What Is Political Philosophy and Other Studies (Chicago: University of Chicago Press, 1988), 58.
 Ibid., 26.
 Arthur Melzer, Philosophy Between the Lines (University of Chicago Press: Chicago, 2014), 294–5. To be sure, Melzer could not be counted among the orthodox Straussians, although this passage shows a typically Straussian view regarding editorial work.
 It should be noted that the latter two sections are based on Strauss’ Hegel lectures.
 Leo Strauss, “The Three Waves of Modernity” in An Introduction to Political Philosophy, edited by Hilail Gildin (Wayne State University Press: Detroit, 1989), 91.
 Ibid., 91–2.
 Any modern reader who has read just the subsection of Hegel’s introduction to Philosophy of History, entitled “Geographical Basis of History”, is liable to make such an allegation. See: G. W. F. Hegel, Lectures on the Philosophy of History, translated by Ruben Alvarado (Wordbridge Publishing: Aalten, 2011), 73–94.
 Strauss, What is Political Philosophy?, 68.
 Hegel, Philosophy of History, 285.
 Ibid., 28–30.
 Ibid., 91, 285.
 Ibid., 365.
 Leo Strauss, Thoughts on Machiavelli (The Free Press: Glencoe, 1958), 294.
 Hegel, Philosophy of History, 80.
 Leo Strauss, “Restatement on Xenophon’s Hiero” in On Tyranny, edited by Victor Gourevitch and Michael S. Roth (The University of Chicago Press: Chicago, 2000), 211.
 Strauss, “Restatement”, 208.
 Leo Strauss, On Tyranny, edited by Victor Gourevitch and Michael S. Roth (The University of Chicago Press: Chicago, 2000), 27; Strauss, “Restatement”, 211.
 Leo Strauss, “Aristotle’s Politics: A course given in the Spring quarter, 1960 in the Department of Political Science, University of Chicago by Professor Leo Strauss”, edited by Joseph Cropsey (1962), 340. Available at: https://archive.org/stream/LeoStraussAristotlesPolitics1960/Leo%20Strauss%20-%20Aristotle%27s%20%27%27Politics%27%27%20%5B1960%5D_djvu.txt.
 It is hard to understand why Strauss includes Schleiermacher here. To be guilty of this charge, one would need to have an extraordinary impact on all subsequent philosophy. While Schleiermacher may have had a significant impact in certain circles, especially hermeneutics, Hegel was, according to Strauss, “the outstanding philosopher of the nineteenth century”. Strauss, What is Political Philosophy?, 58.
 Leo Strauss, Persecution and the Art of Writing (The University of Chicago Press: Chicago, 1988), 24.
 Leo Strauss, Philosophy and Law (State University of New York Press: Albany, 1995), 37; Strauss, Persecution, 24.
 Strauss, Persecution, 19.
 An extensive list of such devices may be found in the first chapter of Strauss’ Thoughts on Machiavelli. See: Strauss, Thoughts on Machiavelli, 15–53.
 Strauss, Persecution, 25.
 Ibid., 25, 34.
 Strauss, “The Three Waves”, 279.
 Strauss, “Restatement”, 210.
 The distinction between them being only that, unlike the moderns, the ancients left the realization of the best regime to chance (299).
 Leo Strauss, Natural Right and History (The University of Chicago Press: Chicago, 1965), 30.
 Leo Strauss, The City and Man (The University of Chicago Press: Chicago, 1978), 136–7.
 Strauss, Thoughts on Machiavelli, 173.
The task to write a short history of German philosophy is daunting. Hösle approaches this task with erudition, precision and admirable polemical style. Readers should note that Hösle’s account is not meant to be a neutral encyclopaedic one which narrates the entire history of philosophical ideas in the German-speaking world. While his selection and evaluation of certain figures might appear questionable, it would be unfair if one judges it with an expectation of encyclopaedic comprehensiveness. Indeed, it is a specific account representing the German Spirit in a specific way. He gives four criteria for his selection of German philosophers: 1. quality of the philosophical work, 2. influence on subsequent developments in the history of philosophy, 3. whether the work paradigmatically expresses the basic ideas of the time and of German culture and 4. whether the philosopher helps us make sense of the developmental logic of the process of development. Along with the use of the German language, these make up the formal necessary requirements of Hösle’s historiography of German philosophy. On this basis of selection, he identifies a set of material features that characterize the German Spirit, and they are: 1. rationalist theology; 2. a commitment to synthetic a priori knowledge (trust that God created the world in a rational way); 3. a penchant for system-building; 4. grounding ethics in reason not in sentiment and 5. a combination of philosophy and philology. This review consists of two main parts. I will first sum up the line of ideological development given by Hösle, and then I will critique Hösle’s account of the withering of German philosophy and its Spirit.
In Hösle’s account, which consists of 16 chapters arranged by chronological order, German philosophy first started with Meister Eckhart and reached its climax in German idealism. Eckhart is not only the first medieval philosopher who expresses his original philosophical ideas in vernacular German language, his rationalist theology and mystic idea of an unmediated relationship to God are characteristic traits of the German Spirit. Nicholas of Cusa, though he did not write philosophical treatises in German, was influenced by Eckhart’s rational theology and conceived the project of an a priori, theologically-grounded natural philosophy, which sees the universe (and human mind) as an image of the Trinitarian infinite God and critiques the Aristotelian geocentric worldview of finite cosmos. The reasons for Hösle to include him despite the fact that Nicholas did not write his works in German seem to be his use of the distinction between understanding and reason and his epistemological optimism about human mind’s approximation to divine infinity. Paracelsus is a natural philosopher in the Spiritualist tradition that was partly inspired by the Reformation and partly broke with the dogmas of orthodox Lutheranism and biblical authority. His polemic against traditional medicine called for founding medicine in chemistry and mineralogy and he sees the forces of nature as God’s manifestation and particular sciences as subordinated to theology.
But it is Jakob Böhme whom Hösle identifies as “the first epoch-making German philosopher of the modern period.” Böhme considered himself a pious Lutheran and his experience of mystical visions brought him to provide a deeper theosophic foundation for Lutheranism. In his contemplation on the problem of evil and suffering, Böhme recognizes in God three principles: the positive (the “Yes”), the negative (the “No”) and their synthesis. Devil and Hell are the expression of the negative divine principle, and it is through this opposition that God becomes knowable and apparent. The reunion of the Yes and the No was found in Christ.
Leibniz must be included in any historical account of the emergence of German philosophy. Not only did he contribute to raising German to the rank of a language suitable for academic purposes and founding the Royal Prussian Academy of Sciences (now the Berlin-Brandenburg Academy of Sciences and Humanities), his philosophical contributions also earned him a place among the greatest philosophers. Interestingly, Hösle understands modern philosophy as a competition between ontology-first and epistemology-first thinkers (or “ancientizers” and “modernizers” in Hösle’s own terms). The prime example of the former camp is Spinoza, and the leader of the latter is Descartes. Whereas Spinoza starts with an ontological proof of natura naturans with extension and thought being its two knowable attributes, Descartes starts from the undeniability of the cogito, with the physical and the mental being two different kinds of substances. Though Hösle did not clearly assign Leibniz to either side, Leibniz seems to be straddling both with a stronger sympathy for the modernizers. Despite Leibniz’s personal admiration for Spinoza and the partial agreement in their philosophical positions, Hösle is quite right in stressing their differences regarding the concept of necessity, the moral status of God and the notion of substance. The appropriation of possible worlds in Leibniz’s metaphysics is bound by the axiological view that the actual world must be the best possible world created by God if God exists, and Leibniz’s pluralistic view of substances is supplemented by the notion of pre-established harmony.
By tying God down to the actual world as the best possible world, Leibniz in effect exacerbated the theodicy problem. Not only did Kant uncover the problem by critically examining previous proofs of God and pointing out their implausibility, he is also a revolutionary in ethics because his practical philosophy detached the foundations of ethics entirely from any hopes of an after-world. The value of moral conduct no longer depends on God’s reward or on subjective feelings, but rather it lies within the act as an end in itself. Ethics so conceived is grounded on a categorical, unconditional imperative that is owed to practical reason’s self-determination and not to any heteronomous factors. This alignment with practical reason generates a stream of anti-eudaimonism in Kant’s ethics, in which human dignity consists in the capacity of sacrificing one’s own happiness for the fulfilment of obligation, and one’s relation to God is grounded internally through the compliance with moral obligation. Kant’s distinction between the phenomenal realm and the noumenal realm along with his epistemological distinction of the capacity of understanding and reason allow him to reserve a regulative role for the idea of God while restricting its objective validity in accordance with his criterion of significance for the phenomenal realm.
The development of a new human science is another important achievement of the German eighteenth century alongside Kant’s critical philosophy. The historical reliability of biblical narratives was challenged and the narrow-minded salvation history of Jews and Christians was discredited by the universalistic spirit of Enlightenment. But the Lutheran pathos of sincerity prevented the German intellectuals, many of whom came from a Lutheran parsonage, to adopt a detached attitude of irony. Instead, modern philology provided the means to reconstructing the meaning of the Scriptures in response to not just biblical criticism but also Enlightenment universalism. This led to the idea that understanding the word of God is not simply understanding the Bible (literally), but rather the whole history of the human spirit; and the establishment of human science became a religious duty. In this regard, Herder’s contribution to German philosophy is unmistakable, for he gave it a new focus in philosophy of language, history, aesthetics and anthropology. Schiller’s aesthetic theory attributes a moral function to the traditional aesthetic category of beauty, and aesthetic education was conceived as an apolitical alternative to political revolution for the realization of moral ideas and the unification of all spheres of life. Through the Schlegel brothers and Novalis philosophy and poetry achieved an integral and yet anti-systematic cohesion, which became an essential characteristic of early Romanticism. Schleiermacher’s theology of feeling granted religion an autonomous status within human sciences, making it accessible via rational standards for those who had detached themselves from the dogmatic authority of tradition. Humboldt’s linguistic works and his analysis of the relationship between thought and language constitute an important contribution to the German tradition of the philosophy of language. He also played a significant role in the institutionalization of human science in the modern blueprint of the research university.
German idealism is for Hösle the most ambitious philosophical school of thought in the history of German philosophy and he focuses on the three most prominent figures: Fichte, Schelling and Hegel. The philosophizing of each of the three philosophers manifests not just the essential character of religious seriousness that defines the German Spirit, but also the longing for a comprehensive metaphysical system that defies the current prevalent trend of specialization. Fichte’s Wissenschaftslehre is a reflexive transcendental philosophy that seeks to uncover (or “deduce”) the implicit presuppositions, or the fundamental principles (and their implications), of the faculties of the mind assumed by Kant’s philosophy. Fichte traces the foundation of the laws of logic (identity and contradiction) in the I’s self-positing and counter-positing act, and all theoretical knowledge is based on the mediation of the divisible I through the divisible not-I. His ethics, like Kant’s, not only recognizes autonomy as the necessary condition for moral acts, but it represents a view more radical than Kant’s in that it does not allow for morally neutral acts. The mutual recognition of the spheres of freedom among individuals is enacted by law; and it is with Fichte that intersubjectivity is deduced for the first time as a necessary condition of autonomous self-consciousness. Practical belief takes priority in his system, as it is the only way to avoid nihilism.
Schelling started out as a Fichtean philosopher but soon broke with Fichteanism by attributing to nature a much higher status than Fichte’s Wissnschaftslehre allowed. Instead of deducing nature as the field of ethical striving for rational beings, Schelling’s objective idealism sees nature and consciousness as manifestations of the Absolute, and the basic structures of reality are conceived as the results of the development of a polar structure. Built on a metaphysical view that seeks to accommodate the real and the ideal, Schelling took inspirations from the contemporary development of natural science and attributed metaphysical significance to its latest discovery. Schelling’s view on religion is closer to traditional Christianity in that he does not content himself with a negative philosophy that postulates God as a logical abstratum but demands a positive account that affirms the vitality of a personal God.
Hegel started his philosophical career as a loyal follower of Schelling’s absolute idealism, but he established it with much greater brilliance and systematic rigor than Schelling was ever able to do. His mature metaphysical system contains three parts: logic, nature and spirit. In contrast to what Hegel calls “the reflective philosophy of subjectivity,” the a priori categories in Hegel’s system are not to be understood as subjective concepts imposed on an objective reality. Instead, reality is conceptually structured, and the categorial structures of reality are not ens rationis from a transcendent realm, but dynamic moments in the teleological self-movement of the Absolute. Thus, the theological significance of Hegel’s Science of Logic is prominent, since the entire system can be taken as an ontological proof of God. Hegel also places intrinsic value on social institutions and intersubjectively shared ways of life.
Schopenhauer is an essential key to understanding the transition from German idealism to Nietzsche. Clearly, his epistemology was influenced by Kant’s subjectivism and the German idealists’ wish to bring the thing-in-itself to light, and he reacted to them with an alternative, pessimistic worldview that parallels Indian Buddhism. His epistemology adopts space, time and causality as our subjective constructions, and takes the will to live for the ultimate ground of reality. Prioritizing intuition over concept and the will over reason and understanding, Schopenhauer sees reality as a series of objectivizations of the will, which is fundamentally driven by unconscious biological drives for procreation and self-preservation. Reason is therefore nothing but a symptom of the will, and human knowing is in continuity with animal knowing. With great philosophical depth and eloquence Schopenhauer expressed Europe’s hangover after the gradual flickering out of Christianity, anticipating Marx, Nietzsche, and Freud.
In the wake of Schopenhauer, two Hegelian philosophers emerged and determined the history of European consciousness. Feuerbach’s investigation of the essence of Christianity uncovers contradictory ideas in Christian dogmas. He gives an anthropological explanation of religion, according to which God is the hypostatization of human understanding or moral experience. His critique of Christianity seeks to free humans from “religious alienation” which he sees detrimental to morality. Although Feuerbach was a member of Social-Democratic Workers’ Party, he was not a political activist and the influence of his revolt against Christian dogmatics remained within the intellectual circle. On the other hand, with the goal of changing the world, Marx and Engels left the domain of philosophy. Marx’s historical materialism is directed against German idealism and any metaphysical tradition in philosophy that stands on ideas. From a historical materialist point of view, morality, religion, metaphysics, and the rest of ideology are to be explained externally by social economic activities and conditions. Although Marx’s critique of the modern state and his analysis of the effects of alienation are pioneering, he underestimated the influence the “superstructure” can have on material conditions, leaving human capacity for grasping truth incomprehensible. His claim to be scientific was indefensible, not only because his prediction of communist society did not accord with our experience, but also because his emphasis on the primacy of the economic is one-sided and prejudiced.
The prominence of Nietzsche’s philosophy lies in its attempt to provide a philological explanation of the origin of Greek tragedy, in which he identifies and upholds the irrational element in ancient Greek culture represented by Dionysus. As the Antichrist in the history of German philosophy, Nietzsche is no less critical of metaphysics, morality, and Christianity. According to Hösle’s judgment, Nietzsche’s genealogical account of the emergence of religion and morality contributes to the “the German adventure of crushing the Christian order of values and the creation of an alternative value system that dripped with the desire to kill” (158). Against any universalist democratic ethics, Nietzsche demands a higher culture of the noble and the strong. His doctrine of the superman and his theory of the will to power replace all theological or religious grounding of values and express his rejection of transcendence.
Contrary to Nietzsche’s expressive language, Frege’s concept script was a precision instrument that achieved not only absolute clarity in inference, but it also brought about a logical revolution by attempting to ground arithmetic in logic. Although Frege’s new logic is incomplete and he was forced by Russell’s paradox to abandon his logicistic program, the new logic, compared to the traditional logic, was a much better candidate for providing a foundation for the new science and for accommodating its results and methods. This led to the very fruitful contributions to philosophy of mathematics and philosophy of physics made by the Viennese and Berlin Circles of logical positivism. Characteristic of this movement is its deflationary or anti-realist approach to metaphysical as well as moral statements, such that it recognizes no synthetic a priori judgments. The most prominent figure from this tradition is Wittgenstein, who once claimed that the limits of one’s language mean the limits of one’s world. The logical and mathematical structures underlying our languages reflect the structures of the world. The late Wittgenstein moved away from his early position, but the boundary of philosophy remained for him to be that of our language. His reflections on rule-following led him to conclude that meaning consists in the concrete use of language and not in any inner image, hence also his rejection of the possibility of private language and his reluctance to recognize any individualistic transcendental grounds of language.
Parallel to the development of logical positivism and Wittgenstein, the enterprise of grounding human and social sciences in reaction to the emergence and domination of natural sciences was undertaken by the Neo-Kantian philosophers, Dilthey, Husserl, and others. Hermann Cohen, founder of the Marburg School, gives a rationalistic interpretation of Judaism as a kind of universalist ethics that preserves its originality and at the same time rejects Zionism. Wilhelm Windelband and Heinrich Rickert from the Baden School were concerned with the status of the knowledge in human and social sciences in contrast to natural sciences and they made important contributions to the investigation of the role of values. Wilhelm Dilthey tries to ground human sciences in an understanding of psychology and offers a critique of historical reason that objectivizes human mind and philosophical systems on an historical dimension without any idealistic commitment to the validity of any single system. Having lost the religious consciousness characteristic of the Protestantism of traditional German philosophy, Dilthey’s historical relativism loses at the same time the religious and ethical claim to absolute truth. Husserl is the most loyal defender of the traditional concept of reason in the 20th century. Having taken up the influences of Brentano’s and Frege’s realism, Husserl’s phenomenology is a scientific philosophy that seeks to determine the foundation of all the sciences without any theological ambitions. On this basis, his analysis of the phenomena of consciousness takes the relationship between meaning and expression seriously, investigates the dependency relation between contents and the laws that are the a priori conditions of meaningfulness. His phenomenology made not only advances in the investigation of the structure of subjectivity and intentionality, his concept of the life-world also offered a modern alternative to transcendental solipsism and a foundation for regional ontologies of essences. Although Husserl himself was not keen on building a comprehensive system, his phenomenology inspired some of his best students to apply it in new domains, e.g. aesthetics and practical philosophy.
Hösle then ponders in chapter 13 the question whether ideas in German philosophy play any role in the rise of National Socialism or in the hindrance of the opposition to it. He sees in the central figures of the German tradition (i.e. Luther and Kant) the lack of a plausible theory of resistance. The recess of universalist ethics brought about by Nietzsche and logical positivism, coupled with the rise of an anti-democratic right after the First World War in response to the threats of communism and British hegemony, contributes to the weakening of the binding power of an ethical order, paving the way to the emergence of a totalitarian regime. In this light, Hösle offers a critical assessment of Heidegger, whose philosophy redefines and undermines the traditional moral sense of terms such as conscience and guilt. His empty notion of resoluteness, even though it does not necessarily lead to National Socialism, is said to have encouraged the radicalization of irrational convictions.
For the Third Reich period, Arnold Gehlen and Carl Schmitt are picked as the determining figures of German philosophy. Gehlen’s pragmatist anthropology, taking into account a broad range of results from various sciences as well as the influence of Fichte but without any transcendental reflection, centers on action and the stabilizing function of social institutions, which are necessary for the constitution of consciousness. However, Gehlen fails to ascribe any moral significance to questioning unjust institutions. Despite the moral repulsiveness of Schmitt’s refusal of denazification after the Second World War, the influence of his political philosophy has to be acknowledged. His competence of intellectual history is unusual for a jurist, which enables him to see the plausible continuity between legal and theological concepts. But Hösle points out that Schmitt’s reference to the absolute decision as the ultimate ground of law is as problematic as Heidegger’s “resoluteness.”
After the Second World War, Germany could no longer retain the special cultural status it enjoyed since Kant. Not only did several intellectuals leave the country, the occupation and integration the country underwent made it impossible to travel further with the especially German philosophical paths. Gadamer’s attempt at breaking out of the aporias of historicism increased confusion in human sciences. Despite his concept of the anticipation of completeness that re-established some hermeneutic sense of truthfulness and his attempt at constructing an equivalent of first philosophy, he inspired the deconstructivist undermining of human sciences. The first Frankfurt School, for which Max Horkheimer and Theodor Adorno are the best representatives, reacts against the progress-oriented philosophy of history as well as the culture industry, but carries the Marxist ideal of eliminating concrete suffering through a cooperation with empirical sciences. Its lack of a normative foundation following from a rejection of Kantian ethics becomes the main concern of the second Frankfurt School represented by Jürgen Habermas and Karl-Otto Apel. They seek to ground normativity by a theory of intersubjectivity influenced by American pragmatism. Though much originality can be found in the two Frankfurt Schools’ social critical stance and Hans Jonas’ environmental concern, it becomes clear to Hösle that up to this stage the Spirit of German philosophy has lost much of its earlier appeal.
Hösle’s account of the history of German philosophy shows an admirable intellectual capacity of synthesizing various materials and understanding them in a coherent, unifying manner that pieces together a pessimistic developmental picture. It is a pessimistic picture, because, as the title of the final chapter clearly suggests, it is likely that German philosophy will not exist in the future. Hösle points out sharply and accurately the current conditions of German philosophy that prevent it from having a bright future. The internet culture of our digital era has witnessed an explosion of information and it has become practically impossible to keep track of the works of all intellectuals. This phenomenon significantly dilutes the influence of any intellectual. The trend of specialization in the knowledge industry makes every attempt at system-building untimely and unattractive. And the institutional policy of German universities makes it hard for them to compete with Anglo-American universities, which in comparison offer much better financial support to junior researchers and systematically encourage the academic performance of professors. Given the global trend of technical specialization and the dominance of English as the lingua franca in the academic world, Germany has now become a “second-rate scientific power,” as Hösle put it. It sounds as if German philosophy has already sung its swan song, and what is left for researchers in German philosophy to do is only preservation of this repertoire of valuable ideas, so that these can be carried by the ark of culture “to the salvific shore of a new beginning” when environmental problems force human civilization to start anew.
The diagnosis in the final chapter that German philosophy has come to a dead end is disputable even if one accepts the preceding account of its historical development. One cannot help but suspect that this lament over the withering of German philosophy is rather a consequence of sticking to the letter (viz. the German language), and not the Spirit, of German philosophy. It is not necessary to restrict the domain of German philosophy to only those works written in German. Although most of the canonical works in German philosophy were written in German, making a logically necessary condition out of a genetic factor is a confusion. When the academic lingua franca in Europe was Latin and German philosophy was still in a nascent stage, tracking the intellectuals who first composed philosophical works in German is the philologically reasonable thing to do in recording how German philosophy came into existence. But over the course of development, it has gained worldwide attention and multilingual contributions. One might argue that contributions in foreign languages are not works in German philosophy, but about it. For instance, there are numerous careful and sophisticated exegeses on Kant and Hegel in English and although many of them are excellent scholarly works that are useful to readers of German philosophy, they do not extend the scope of German philosophy nor do they determine its course of further development by adding original insights. And when they do, they count as original works in foreign culture. British idealism and French phenomenology can be seen as prime examples of such cases. However, not every case is as clear. For example, as long as one cares not only about the historical genesis of Kant’s and Hegel’s philosophy but also their validity, ignoring the related works of Peter Strawson, John McDowell, Robert Brandom and others on the ground that they are not German philosophers and their works are not written in German and hence fall outside of the relevant scope, is counterproductive for the prosperity of German idealism. Here we need not draw a rigid line to settle the question whether original, non-German works that take positive reference to German philosophy should be counted as canonical works in German philosophy. Hösle’s historical account informatively and polemically demonstrated what kind of Sonderweg the German spirit has travelled, but this path is not an isolated (abgesondert) one, instead it has many crosses and sometimes even merges with other paths. Perhaps it is not Hösle’s intention to announce the death of German philosophy when he warns of its extinction, and philosophers in this field should heed the warning; but Hösle gives no advice as to how the withering of German philosophy can be avoided (one even has the impression that it is not avoidable at all).
If Hösle were not so insistent on abstracting from his historiography all Anglophone and Francophone influences, he should observe that, in recent years, the porous spirit (now with a small “s”) of German philosophy has crossed other paths, from which it has found new inspirations and directions. Phenomenology and German idealism, two outstanding branches of German philosophy, have seen important transformations after encountering foreign influences. The encounter with speculative realism, neuroscience and cognitive psychology forced phenomenology to defend against naturalistic criticisms or to reconcile them by broadening its own conceptual space. The encounter with American pragmatism, contemporary philosophy of mind and analytic philosophy of language brought idealist philosophers to incorporate ideas from external sources in order to generate a broader and more cogent foundation that would require a conceptual reorientation in epistemology, philosophy of mind, as well as other fields of philosophy. But all these cannot happen without philosophers, who seek not only to study the past history of German philosophy but also to participate in its future course of development, writing and engaging others in English (or other non-German languages), even though it is reasonable to require from them a robust knowledge of the German language. More generally speaking, the institutional structures of philosophy faculties in Germany have become much more diversified, new chairs and institutes that encourage applied ethics and interdisciplinary co-operations on research have been established, to mention only a few; a focus on the interaction of contemporary philosophy of mind and language in Bochum; pioneering works on philosophy of mathematics and science in Munich; analytic German idealism in Leipzig; an interdisciplinary approach to mind and brain in Berlin, etc. Just as it is too early to register these occurrences in any account of the history of German philosophy, it would be premature, too, to say that they evidence its disappearance. German philosophy is no natural object, and as a cultural enterprise undertaken by finite rational beings who do not just think but also feel and will, its essence cannot be the same as that of natural entities.
This volume of fourteen essays honors and explicates the underappreciated Belgian phenomenologist Jacques Taminiaux. The essays cluster around the theme that there is in phenomenology and society a primacy of the political echoing Maurice Merleau-Ponty’s primacy of perception. The book treats the political not as foundational to philosophical inquiry but as inescapable. The claim made by the editors is that “almost any sort of philosophical research, whatever its specific object, will find itself confronted by the mirror of the political,” and, therefore, phenomenology cannot claim the attitude of the uninvolved spectator and “exempt itself from being reflected in the mirror of the political.” (vii) Instead, phenomenology must enact a fundamental attitude of judgment and respect. Not all of the essays in this book, however, directly address the thought of Taminiaux, the primacy of the political, or phenomenology, but all of the essays contribute to phenomenology in general.
Shaun Gallagher’s essay, “The Struggle for Recognition and the Return
of Primary Intersubjectivity,” explores the distinction between primary and secondary intersubjectivity. Gallagher’s approach is to contrast Fichte’s concept of summoning, Honneth’s concept of a Hegelian struggle for recognition, and Ricoeur’s concept of a gift. The question that Gallagher takes on is whether mutual recognition emerges as a natural and automatic event regardless of any practical response an individual makes. His response is basically that it does not. He takes a somewhat negative view of Honneth’s Hegelian theory that dialectical struggles for recognition lead to self-realized individuality and then onward to politico-economic justice and social solidarity. Acknowledging that an individual’s autonomy depends on intersubjective mutual recognition, Gallagher astutely points out that that this situation does not necessitate that we accept that mutual recognition is perfectly reciprocal. Gallagher proposes a model of primary intersubjectivity that does not depend on reciprocal recognition but instead acknowledges that recognition relations are imperfect. At times, we give recognition without expecting reciprocation and receive recognition without being able to return it. In these circumstances, recognition is best seen as a gift or summons. Primary intersubjectivity, therefore, does not require a dialectical struggle to find ourselves where we are.
Fabio Ciaramelli in “Intuition and Unanimity: From the Platonic Bias to the Phenomenology of the Political” extends Taminiaux’s claim of a Platonic bias in philosophy. For Taminiaux, the Platonic bias in speculative philosophy subordinated the body politic’s life and action to the sage’s life of contemplation that brought with it a problematic failure in understanding human affairs. (16) Ciaramelli takes the impetus of Taminiaux’s antispeculative research to connect the Platonic bias in speculative philosophy’s ontological paradigm of an ideal truth with the preference for unanimous solutions to social and political issues. For Ciaramelli, the issue is a matter of totality versus plurality because the Platonic bias to unanimous solutions implies a repression of plurality. (18-19) Ciaramelli takes an unexpected and interesting approach to the issue, basing his essay on a 16th century text by Etienne de La Boétie, Discourse of Voluntary Servitude. La Boétie’s essay criticizes passive submission to a unique center of power. La Boétie goes so far as to blame the people for their servitude, reasoning that by continuing to submit to power, they prefer servitude to liberty. Ciaramelli interprets La Boétie as advocating two conflicting social models: a pluralism that allows uniqueness to flourish and a totalizing model that dominates individualities and produces uniformity. (20-21) La Boétie argues that nature does not give us a model for either servitude or freedom; therefore, the ways to safeguard individual uniqueness and pluralism must be socially instituted. From this concept, Ciaramelli deduces that it is necessary to reject the Platonic bias of a universal solution. He insightfully extends this thought to La Boétie’s conception that to achieve liberty “nothing more is needed than to long for it,” connecting this conception with the preference for unanimous solutions that threaten plurality. (25) Ciaramelli concludes that La Boétie, despite his insights, is also guilty of confirming the domination of unanimous solutions.
In “Phronêsis and the Ideal of Beauty,” Danielle Lories extends Hannah Arendt’s discussion of the difference between Aristotelian phronêsis and the Kantian judgment of taste. Lories’s close analysis of particular passages in Aristotle’s Nicomachean Ethics and Kant’s Third Critique is of interest to scholars of those books, or of Arendt’s Lectures on Kant’s Political Philosophy, but Lories does not connect her topic to Taminiaux, the primacy of the political, or phenomenology.
Rosemary R.P. Lerner’s essay, “The Ethical Dimension of Transcendental Reduction,” attempts to craft a “coherent, unitary view of [Edmund Husserl’s] thought that integrates all of its various dimensions.” (46) Her first step is to free Husserl from Martin Heidegger’s interpretation of Husserl’s project as intellectualist, and Lerner gives a useful overview of the history of Husserl interpretation as background for her argument. Lerner recasts Husserl’s phenomenological reduction “as an eminently practical—namely, ethical—achievement (Leistung), driven by a practical virtue, responsibility.” (45) Lerner argues that ethics were a systematic locus in Husserl’s proposed idea of philosophy. She describes Husserl’s gradual transition from viewing ethics as founded upon formal a priori laws to viewing the ethical motivation of right and valuable actions as love in its diverse forms. (52) Husserl never wavered in his view of the importance of the rational, but, Lerner points out, Husserl also included acts of loving, hating, and desiring. This connects with Lerner’s thesis that Husserl’s motivation is responsibility as a function of practical reason. “The intellect is the servant of the will in the same way that I am the servant of those that configure our practical life, as leaders of humanity,” she quotes Husserl as writing and offers other quotes to back up the idea that this idea guided Husserl’s thought. (55) Lerner connects this thought to the primacy of the political in that even if Husserl does not mean that philosophers should immediately dedicate themselves to political life they should set the bedrock of the essential structures of being human, a bedrock on which authentic moral philosophy can be built. (55) She concludes that Husserl’s transcendental reduction can be understood as a resolution to adopt an authentic, good, and responsible life and, therefore, as an ethical renewal. (61-62)
“Individuation and Heidegger’s Ontological ‘Intuitionism’” by accomplished Heidegger scholar Mark A. Wrathall explores the meaning of individuation. Following Taminiaux, Wrathall defines intuitionism as the privileging of perception over thought and the necessity of approaching the Self by means of intuition rather than symbolism. For Wrathall, this means that what individuates each of us is something to which we have direct access. (71) It is possible and necessary to see the distinct individual that I am and to do so in the most radical way. We transcend everyday intelligibility and arrive at an intuitive apprehension of Self that is required for an authentic selfhood. Wrathall states, however, that the transcendental moment in the intuition of the self can never dispense with shared, everyday modes of self-interpretation. Again agreeing with Taminiaux, Wrathall holds that Heidegger erred in thinking that the Self is separated from and constituted independently from relations with others, a view that closes off the Self from ethical demands. Intuition is the priority of “seeing” over thought, (75) but the kind of sight involved in individuating oneself as an authentic agent is a particular type of seeing: perspicuity. (78) Wrathall says that “the sight of perspicuity plays an intimate role in the process of the realization of myself as a self, because it allows me to recognize myself as co-responsible for the opening up of the world.” (83) We are not cut off from others when we individuate ourselves but we see our Self in a shared public world within which we realize ourselves as individuals. The purpose served by achieving a perspicuous grasp of myself and an authentic disclosure of the world, then, is to allow me to comport myself toward my existence in such a way that I “own” or take responsibility for it. The end goal of owning myself is to forge a stable, autonomous character. A responsible existence ultimately depends on an intuitive grasp of myself.
Pol Vandevelde’s “Historicizing the Mind: Gadamer’s ‘Hermeneutic Experience’ Compared to Davidson’s ‘Radical Interpretation’” is as the title advertises. Vendevelde contrasts the two differing views of interpretation. Hans-Georg Gadamer characterizes interpretation as an event of hermeneutic experience, whereas Donald Davidson, against what he sees as Gadamer’s relativism, sees interpretation as an ahistorical but empirical process of triangulating subjective, objective, and intersubjective positions. The difference between the two theories of interpretation, Vendevelde argues, lies in their treatments of concrete individuals within their own historical situations. (104) Davidson’s theory, by dehistoricalizing interpretation, depersonalizes the concrete historical individuals who have made their own interpretations. The political ramifications of Davidson’s presumed neutrality is a neutralizing, if not empowering, of dominant cultural narratives that prevents concrete individuals, who perform interpretation, from being observed and considered, and therefore is a marginalizing of individual interpretations from subaltern groups.
Focusing on Merleau-Ponty, Stephen Watson addresses the issue of the incompleteness of the phenomenological reduction. Watson observes that “the search for truth is always an embodied truth, but equally a veiled truth.” (108) In “On the Metamorphoses of Transcendental Reduction: Merleau-Ponty and ‘The Adventures of Constitutive Analysis,’” Watson analyzes Merleau-Ponty’s writings on incompleteness to uncover the nature of what is incomplete in the reduction. Watson’s position is that the incompleteness is owing to the inexhaustible transformations involved in the work of making origins manifest rather than a failure fully to grasp originary evidence. Watson links this realization with what he claims is Merleau-Ponty’s idea that we barely coincide with the originary: “what justification we have comes to an end without attaining ultimate determinacy—but not because its itinerary does.” (122) Therefore, Watson concludes, phenomenology itself becomes an open multivocal practice of symbolic institutions as the world is revealed.
Also writing on Merleau-Ponty is Babette Babich in her essay, “Merleau-Ponty’s Lamellae: Aesthetic Feeling, Anger, and Politics.” Babich attempts to show how throughout Merleau-Ponty’s writings is a sustained engagement with psychology and biology. She draws mainly on Merleau-Ponty’s thoughts on embodiment and bodily engagement with the lifeworld to show how his phenomenology is a multifaceted topography of thought and intercorporeal life. Babich’s overview of Merleau-Ponty’s views on flesh, spacings, and lamellae does not break new ground, nor do her observations on the relevance of Merleau-Ponty warning’s against violence and capitalist imperialism. She does make some good observations on Merleau-Ponty’s connection between lamellae and flare-ups of anger in relation to embodiment and space (137-139) but does not pursue them fully. A further pursuit of the political implications of personal anger would be highly valuable to social and political theory, and Babich provides some thoughts and resources on this important issue.
Of significant value to addressing the current crisis in education is Sharon Rider’s insightful essay, “Coercion by Necessity or Comprehensive Responsibility? Hannah Arendt on Vulnerability, Freedom and Education.” Speaking on an important current topic, Rider questions recent trends in education policy and provides a much needed counterpoint to them. First, she argues that there is a false image in education of children’s autonomy. She accuses educational “progressivism” of advancing the idea that there is “a child’s world” separate from the adult world that educators and the education process must take into account and therefore not guide but merely support children. (165) She then turns to the related assumption in educational progressivism that there that there can be a science of teaching that can be studied and implemented without mastery in the subject matter taught. Any teacher who has been dragged into certain “training sessions” will commiserate. Armed with an understanding of these two false assumptions, Rider argues, we can move to the more fundamental problem of what the crisis in education says about our form of life. Rider applies Hannah Arendt’s thought to the philosophy of education and proposes the idea of an institution of truth-telling and critique (173) in which we understand human beings as part of the world, always beginning again. Rider says that “it is within the public organization of a collectivity where we are not under the sway of necessity that the new emerges.” (173) The answer to the crisis in education is to treat education as a collectivity that recognizes our shared vulnerability and exercises authority to build stable institutions in which children learn to face facts about who we are and what the world is, as well as learning the discipline of sound judgment.
Environmental ethics are at the center of “Edmund Husserl, Hannah Arendt, and a Phenomenology of Nature” by Janet Donohoe. She starts with Husserl’s concepts of the lifeworld and the distinction between homeworld and alienworld. Donohoe contends that lifeworld is so deeply intertwined with homeworld and alienworld as to be inseparable, providing the foundation for the objective world but not being itself an objective world. (177) She then addresses the question of whether nature is something separate from us that we define ourselves against or whether we are immersed in and inextricably part of nature. Donohoe is firmly on the side of the latter, drawing on Arendt and Kelly Oliver to craft an understanding of us as intertwined with nature. Her purpose in this analysis is to argue for a conception of animal ethics based on the idea that our human lifeworld is not separate from the animal environment. In other words, animals are not an alienworld to our homeworld, but our homeworld is grounded in the same environment shared with nonhuman animals. We are therefore responsible to Earth and the other creatures with whom we share the Earth. (187)
In the most directly political essay in the book, Paul Bruno’s “Symbols and Politics,” the author takes on the thorny issue of the display of the Confederate flag in the United States. Taking as his starting point debates over display of the flag at a particular university, (190) Bruno understands the conflict as regarding the definition and meaning of a symbol, not only in a political sense, but in an aesthetic sense. Bruno is employing aesthetics less in an artistic sense and more in the sense of how humans perceive the meanings of objects. With this move, he can adroitly position the symbol of the flag within the setting of a culture and language. To assist in his analysis, he engages in a phenomenological reading of Kant’s Third Critique, assisted by Taminiaux, focusing on the concepts of symbol and imagination. Our thought takes into account others’ ways of presenting something to compare our own judgments with human reason in general. Importantly, this means that “impartiality is achieved by taking into account other people’s way of seeing or feeling, including those ways of seeing and feeling that we may not find palatable.” (202) Education and politics require that we interact with others’ biases so that we may see our own biases in a new light. Bruno therefore concludes that: “Becoming sensitized to evils perpetrated under the Confederate flag or Nazi flag requires a place in public discourse for those flags. Putting those images in a lockbox is a recipe for them becoming rancid, tools of resentment and disillusion that fester in the hands of the disengaged, or dare I say, the excluded.” (203)
In “Poetics and Politics,” Françoise Dastur examines Taminiaux’s interpretation of tragedy from 1967 to 1995. Dastur reconstructs Taminiaux’s argument of the connections between poetics and politics from Aristotle to Heidegger, assessing it mostly positively. Dastur is critical, however, of Taminiaux’s attempt to argue for a distinction between praxeological and speculative readings of Greek tragedy. She is skeptical of the need for a speculative reading, and drawing on the German Idealists and Niezsche, states that perhaps a praxeological reading of tragedy is adequate to uncover the varied speculative aspects of Greek tragedy. Dastur then questions Taminiaux’s core thesis that poetics and politics are two sides of the same coin. Dastur instead holds that both the ontological
dimension and the political dimension of the tragedy have to be taken into account because they concern human beings in their entirety.
Finally, the two editors each contribute an essay. Véronique M. Fóti stresses the impotence of understanding Merleau-Ponty to understand Taminiaux in “Nature, Art, and the Primacy of the Political: Reading Taminiaux with Merleau-Ponty.” Similar to Donohoe, Fóti argues against treating nature as separate from us. Fóti uses Merleau-Ponty’s arguments against the intellectual subjugation of nature and in favor of the intercorporeality, or interanimality, of animal being and humanity. Her exegesis of Merleau-Ponty’s philosophy of nature highlights the need to understand our place in nature as the inter-being of self and other and that our unique spatio-temporal emplacement is a radical contingency, leading us to accept that we cannot intellectually dominate nature. From this concept, we can place our emphasis on lateral rather than hierarchical relationships of power that reject structures of domination. Fóti then turns to Merleau-Ponty’s interrelation between political philosophy and the philosophy of art, a question she relates to an ontology of nature. The political dimension, Fóti says, is not a region set apart but is fundamentally co-extensive with the lifeworld and we must abandon a binary opposition of political and nonpolitical life.
The book concludes with Pavlos Kontos’s “The Myth of Performativity: From Aristotle to Arendt and Taminiaux.” “The Myth of Performativity” in the title Kontos understands
as the conception in philosophy that some actions constitute pure performances in that they do not leave behind them concrete traces in the world. Kontos identifies the pitfall of the myth in Heidegger who, Kontos claims, celebrates pure performativity, distorting the performativity proper to actions. Kontos praises Taminiaux’s theory of political action, which speaks against the legitimacy of the Myth. Kontos sees Taminiaux as a corrective for how philosophers like Heidegger and Arendt, under the influence of the Myth, misunderstand the notion of solidarity, power, and memory. For example, Arendt’s idea that the actor and storyteller occupy two different positions is problematic. The storyteller is portrayed as not engaged in the web of political action so that the elusive character of actions is therefore not a predicament. When we reject the Myth, we put the storyteller and the actor into a new light showing that the practice of historical storytelling is intrinsically political.
John Sallis’ edited text Plato’s Statesman; Dialectic, Myth and Politics is a collection of essays on Plato’s Statesman (Politicus). The dialogue is part of a trilogy that includes Theatetus, Sophist and Statesman, which, together seek to define three key figures; the sophist, the statesman, and the philosopher. Theatetus is concerned with understanding the nature of knowledge, the Sophist seeks to identify traits of the sophist (as distinct from the philosopher) and the Statesman seeks to define the statesman. Though the dialogues do not explicitly address the nature of the philosopher, by eliminating the characteristics ascribed to the other figures we may grasp some of the traits and features a philosopher should possess. One must note the proximity of the conversation in the Statesman to the trial and execution of Socrates as the threat of his impending absence permeates the text and is reinforced by his withdrawal from the discussion. In Theatetus the train of events leading to Socrates death has already been set in motion so that when the conversation of the Statesman takes place it has already been decided that he will go to trial. The dialogue alludes to the coming events, and towards the end the Stranger launches into an assault on the democratic regime (see 299c).
The essays in this collection approach the Statesman as a ‘strange mixture’ of mathematics, politics, ontology, dialectic and myth (1). The Introduction is written by John Sallis who maintains that in order to enable the manifest force of this dialogue to come to light, one must enter into it as another voice in the conversation. John Sallis is Frederick J. Adelman Professor of Philosophy at Boston College. He is well known for his work on phenomenology and is the founding editor of the journal Research in Phenomenology. He is the author of more than 20 books which address major philosophical themes such as the legacy of Platonic thought, art, the imagination, chorology and the elemental in nature. His works include Crossings: Nietzsche and the Space of Tragedy (1991), Chorology: On Beginning in Plato’s “Timaeus” (1999), Platonic Legacies (2004), The Verge of Philosophy (2007) and more recently The Return of Nature (2016) and The Figure of Nature (2016). The essays in this collection address the Statesman as a work in which several disparate themes are addressed but never properly conjoined. Notable themes include: absence and withdrawal, the role of law, myth, comedy, politics, and the method proper to practicing philosophy.
The theme of absence and withdrawal is always present in Plato’s dialogues as the author himself remains withdrawn; speaking through characters and figures such as Socrates. In the Statesman this theme is developed by removing Socrates as a dramatic figure and concentrating on the presence of the Stranger (who remains unnamed). Despite Socrates absence from the conversation, there is a strange doubling of him in respect to Theatetus (who looks like him) and Young Socrates (who shares his name). Socrates is therefore present despite his absence and the Stranger remains somewhat absent despite his recurring presence. Other themes such as the role of law (in its written and spoken forms) and the complex function of paradigm are significant in relation to the explicit task of the dialogue – to define the nature of a good, worthy statesman—and are given gravitas in light of Socrates’ impending trial.
Likewise, the question concerning the method through which philosophy should be conducted gains significance, in light of the impending threat posed by Socrates’ trial—a theme observed by many essays in the collection. The divisive bifurcation used by the Stranger contrasts with Socrates’ dialectical style and other questions are treated concerning: Where to begin? How to proceed? What is the role of analogy and examples? What is the effect of Plato’s use of figures, characters and dialogue? The Stranger’s method fails to yield insight into the nature of the statesman and so he turns to myth; setting out the myth of two ages. Treatment of this myth is also taken up by a number of essays in the collection which seek to extract meaning and demonstrate its philosophical significance. Various themes combine to influence how one understands the role, function and qualities of a worthy statesman, and by comparison the sophist and the philosopher.
In the Introduction Sallis notes that one should be wary of projecting concepts from Aristotle into the Statesman; he claims that the essays in this collection aim to make manifest the key themes outlined earlier (amongst others) by taking contextual and discursive forms of the dialogue into account. All of the essays seek to enter into the Statesman with attentiveness, reticence, and discretion, and all share in the desire for dramatic content and unique features to be addressed. However, each essay embarks upon a different path in respect to how to interpret Plato’s objectives, trace the primary aims of the text, uncover the rationale behind certain inclusions (and omissions), and, of course, understand Plato’s treatment of the philosopher. The essays attribute different degrees of significance to the key themes highlighted and present varied interpretations in relation to Plato’s methodological decisions.
Sallis describes how the collection of essays is intended to ‘enter into the Statesman in a way that opens from the dialogue itself’ (2). Essays such as ‘From Spontaneity to Automaticity…’ by Michael Naas address key sections of the text, whereas others e.g. ‘Where have all the Shepherd’s gone…’ by S. Montgomery Ewen focus on a particular theme. Essays such as ‘Reconsidering the Relations between the Statesman, the Philosopher and the Sophist’ by Noburu Notomi work to contextualise the Statesman by addressing it alongside the other dialogues to trace how the figures being addressed develop and are present throughout the trilogy. Those such as ‘The Art of the Example…’ by James Risser focus on the Statesman itself in order to analyse the theme addressed as it arises from and is present within this dialogue specifically.
Most texts on the Statesman analyze the work holistically or focus on a specific theme in the wider works of Plato. However, this collection sets itself apart by being beneficial through the different insights it provides regarding a variety of themes. This enables the reader to gain multiple perspectives into the disparate themes contained within the Statesman as whole. It demonstrates the complex multidirectional possibilities for interpreting the features of the topics treated and draws attention to curious aspects of Plato’s method. While the themes addressed are sufficiently treated in other works for the reader to grasp their importance, few texts on the Statesman offer insights as varied and dynamic as this one. The book contains an extensive bibliography which details different translations of the Statesman (in Greek and in English) and it purports relevant primary and secondary texts. The bibliography by itself is useful to Plato scholars interested in contextualising the Statesman or in learning more about how the key themes outlined (and others) are addressed in the Statesman itself and in Plato’s wider works.
The structure of the text involves a loose grouping of the essays according to theme, it is therefore difficult to assess a clearly defined structure in relation to how they are organised. As a result, the reader must leap between disparate themes and interpretations as the collection does not progress sequentially and it is not easy to synthesize events as they unfold within the dialogue or to develop a structured treatment of each theme. As the dialogue within the Statesman also leaps between disparate themes it is not beneficial to set the essays within a rigid structure as such an arrangement could impose reductive and counterproductive limits on a reader’s understanding. So, although the essays are roughly grouped according to the themes they cover, such rough groupings are necessary as they mirror the content and style of the dialogue in the treatment of these themes. There is a useful index of relevant terms in both Greek and English as well as biographical details of all contributors so the reader may reference the language structure and trace further works.
In his brief essay ‘Beginnings’ Sallis contemplates a question concerning the nature of a suitable beginning which, in regard to the Statesman is related to the dramatic order of the dialogues within the trilogy. The Sophist and the Statesman are dramatic sequels to Theatetus and all three involve the same people in the same location with a shared task of defining the sophist, the statesman and the philosopher. As the third work in the trilogy, the Statesman does not begin at the beginning and Sallis claims that a ‘palintropic turn’ is required; ‘a turn back to the beginning anterior to the beginning’ and this is a turn to myth (13). In the dialogue the rigour of mathematics gives way to myth as, when Theodorus responds to Socrates’ remark that he owes him much (in respect to the conversation he (Theodorus) arranged between Theatetus and the Stranger to delimit the sophist) Theodorus replies ‘But soon you will owe me triple this…’ inferring that, once insight into the statesman and the philosopher are gained the debt will increase threefold (257a). Socrates argues that the three figures are not reducible to equal, mathematical units, and, as one may appear in the guise of another they are not strictly distinct but are related in community. Socrates begins by marking out the limits of mathematics and for Sallis ‘The Statesman begins with a return to a beginning anterior to its own beginning’ (14).
In ‘Spontaneity to Automaticity: Polar (Opposite) Reversal at Statesman 269c-274d’ Michael Naas focuses on the myth of two ages and the role played by a double sense of αύτόματος as meaning both actively spontaneous and passively automatic. Naas argues that everywhere else in Plato’s dialogues this term is used not to suggest a positive, spontaneous movement, ‘but the lack of any kind of intelligent, guided, or oriented movement’ (4). In relation to the myth of two ages this is significant as, though it is tempting to read the movement of the universe in a positive way ‘as the spontaneous motion of a living being endowed with a capacity for self-movement’ in reality it suggests ‘a lack or deficiency at the heart of the universe’ (5). He uses an interesting (and relevant) analogy to refer to the universe in the age of Zeus as one that is adrift, abandoned, unorientated ‘like a written law without the originary lawmaker’ (5).
In ‘Autochthony, Sexual Reproduction, and the Political Life in the Statesman Myth’ Sara Brill highlights the Statesman’s contribution to ontology and the ontological status of human political phenomena. She conducts a careful reading of the myth of two ages comparing the age of Cronos to the age of Zeus in order to present two forms of generation; generation from others and generation from the same (sexual reproduction). Brill argues that the myth marks human sexual reproduction as the advent of political life; a form of self-rule in imitation of the self-rule of the cosmos that requires us to acknowledge that human political life ‘is grounded in the fact that we are born from others like ourselves’ (5). ‘Where Have All the Shepherds Gone? Socratic Withdrawal in Plato’s Statesman’ sees S. Montgomery Ewen take Socratic withdrawal as key to understanding the dialogue. He draws similarities between Socrates’ withdrawal from the conversation and the withdrawal of the god in the myth of two ages to suggest that philosophy itself is presented as a Socratic withdrawal ‘that grants things the space to become what they most properly are’ (5). He claims that, if read alongside the Phaedo, the Statesman ‘is Plato’s attempt to make sense of a world without Socrates, whose death sets us adrift on our own devices, without the care and concern of the most orderly and godlike of philosophers’ (5).
Walter Brogan interrogates questions of the relationship to time that the Statesman raises as a condition of forming human community. He considers the care for this community that should be exercised by the statesman as that which should take up an appropriate relationship to time to invest in and preserve unity amongst the people. His essay considers the time of myth (before Cronos), the time of the statesman (the time of Zeus, or due measure) and the time of law (constituted by the founding sovereign to withstand the passing of time and ensure survival). Sallis notes that ‘Brogan shows how absence and withdrawal define and haunt the Platonic conception of time in the Statesman’ (6).
Nikolas Pappas focuses on the myth in the Statesman and addresses the question of how the age of Cronos is to be connected to the present age. He notes how the verb διανέμω occurs in reference to both ages but has different meanings; it links governance by the true king in that age, with dialectic by the philosopher in this age. Pappas presents philosophy as resulting from ‘the diffusion of kingship from foreign lands’ and understands the myth as reflecting back on the way that learning from ‘ancient foreigners’ allowed the Greeks to establish philosophy as a private and institutional response to kingship elsewhere (6). In ‘Noesis and Logos in the Eleatic Trilogy, with a Focus on the Visitor’s Jokes at Statesman 266a-d’ Mitchell Miller explores the interplay of intuition and discourse as two distinct methods. He begins with the ‘orienting provocations’ provided by Socrates refutation of knowledge as “true judgement and logos” in the Theatetus, and moves on to the Stranger’s ‘obscure schematization’ of the eidetic field of dialectic to arrive at the discussion at Statesman 227a-278e of the use of paradigms (6). He seeks to show that the Stranger’s odd medley of ‘geometrical and Homeric jokes’ aim to spark an intuition of statesmanship whose ‘self-nourishing’ motivates: the rejection of the initial definition (of statesman as shepherd), a turn to the analogy of the weaver, and the rejection of bifurcation in favour of the non-bifurcatory account of an art ‘that functions as the “limbs” of a well-formed city’ (6).
Gunter Figal addresses the way that topic and method intertwine in the Statesman by interrogating the relation between dialectical training and an objective determination of the nature of the statesman. Figal argues that we cannot determine the nature of political knowledge by imposing one single idea on it; the dialectical exercise therefore fails. Eric Sanday analyses the account of paradigm to show that the Stranger provides us with a method of inquiry that draws on and is guided by wisdom. For Sanday the Stranger’s use of paradigm heralds a gap between 1) the parts of a complex, meaningful whole and 2) the ingathering normativity that challenges and exceeds its articulation. We as philosophers must understand the power of paradigm if we hope to unfold ‘new horizons of intelligibility’, only then can we understand the distinction between the paradigm of the shepherd and the paradigm of the weaver to make sense of our search for the statesman.
James Risser in ‘The Art of the Example’ interprets the section in the Statesman where the need arises to give an account of the use of an example for determining the statesman. Risser claims that this part of the dialogue indicates how the discovery of the statesman ‘cannot be extricated from the experience of learning that approximates a dialectical art’ (7). For Risser, the key lies in the Greek word παράδειγμα which is used in this context to mean both model and example. Risser also submits that the stated need is to introduce a model for how comparative learning occurs and concludes that this model is operative in every example in order to generate the organic unity of the whole that is sought.
Noburu Notomi’s essay addresses the question of the relationship between the statesman, the philosopher and the sophist. Notomi assumes that the trilogy of dialogues pursues a single theme; the nature of the philosopher. This essay addresses the question: What becomes of the philosopher in the Statesman? It draws comparisons with the sophist and the statesman in relation to the distinction between genuine and imitative kinds of knowledge or art. Notomi determines the epistemological position of the philosopher in relation to the other figures, demonstrating that both the sophist and the statesman display the nature of the philosopher in their definitions. In ‘Syngrammatology in Plato’s Statesman’ Robert Metcalf focuses on 293a-299e; the connections between the critique of law and the critique of writing. He shows that what is at issue is not just any kind of writing, but syngrammatic writing which aims to eliminate ambiguity and is a structural feature of the ‘hypergraphic polis’. This raises the question about whether law can be thought on the model of non-syngrammatic forms of writing e.g. soul writing which is hypothesised by Socrates in the Phaedrus.
In ‘Stranger than the Stranger: Axiothea’ Drew Highland imagines a subsequent dialogue between Thaetetus, young Socrates and Axiothea (the purported female member of the academy). The objective is to raise the question for the two youngsters, of the limits as well as the virtues of each understanding of philosophy by comparing the dialectic method of the Stranger with Socrates interrogative method. Highland argues, it is an open question whether Plato intends us to leave behind the Socratic method in favour of the Stranger’s Eleatic formalism. Robert Bartlett’s essay considers the Stranger’s presentation of law as relevant not only to political life, but extending far beyond it. The Stranger proves quite critical of law in general and of divine law in particular; he praises the statesman as one who possesses the knowledge needed to be self-ordering in a way that those who profess to receive their law from the gods are not. This essay presents the anti-theological character of the Stranger’s account of law as an important feature of his political science.
Ryan Drake considers the fate of sophistic persuasion in the Stranger’s elucidation of the best possible regime under law; the legitimacy of this practice has been thrown into question by Socrates throughout the dialogues. Drake notes that, the Stranger remarks that the statesman in a lawful regime will need orators able to engage in ‘mythopoetic persuasion’ rather than teaching as a means of preserving civic order (9). These rhetorical tactics involve a ψυχαγωγία; a ‘leading of souls’ which is distinct from ‘the philosophical ‘directing of souls’ through dialectic’ and these methods are set in opposition. Drake observes that, for the Stranger the rhetoric of sophistry is necessary to the regime of law (but recognises that it is anti-philosophical in nature).
Burt C. Hopkins essay seeks to answer the question of whether Plato’s portrayal of multiple philosophers in the trilogy seeks to show that philosophy itself is something that is multiple (bigger than one man). For Hopkins, Socrates and the Stranger share a vision (of the difference between the whole and all the parts) and this guides their method of “looking into things by dividing them according to forms” (285A). He argues that they possess a common vision of άρχή beyond being and therefore the philosophy of the two labours is one. Gary M. Gurtler explores how Plotinus uses texts from the Statesman for different purposes; some pedagogical in nature. Gurtler argues that Plotinus’ interpretations and reference to examples intended to clarify reveal ‘different assumptions about the unity of Platonic philosophy and the possibility of its retrieval in a thinker like Plotinus’(9).
In summary, the essays within this collection make a valuable contribution to the clarification of the role and practice of the philosopher through comparison with key figures, e.g. the sophist and the statesman. The collection will be of interest to those who wish to further pursue key themes in respect to philosophical methodology such as: the limitation of mathematics, the importance of the good in politics, ontology, dialectic and the power of myth in the works of Plato. It will also be of use to those interested to explore how historical and philosophical events unfolded in the lead up to the trial and execution of Socrates and how this symbolic event is reflected and responded to through the work of Plato.
Not long ago, Social Imaginaries (Vol. 1, Issue 1, Spring 2015) appeared, with a volume that is both imaginative and ground-breaking. The journal aspires to open up a discursive space for different branches of the humanities, the social sciences, and philosophy. And at the same time it aspires to contribute to the further development and enrichment of an emergent field of research, presenting itself as a “paradigm in the making” (Vol. 1, Issue 2, p. 7). Drawing primarily on the works of Castoriadis, Arnason, and Charles Taylor, as well as on (post-) phenomenological currents of philosophy, the journal aims, as its very title suggests, to rekindle interest in the elucidation of the enigmatic field of collective and individual imagination, this “field of intersecting labyrinths,” of human creations and doings (Vol. 1, Issue 1, p. 7). It is also devoted to the study of “the intertwined problematics of modernity, multiple modernities, and the human condition,” while it promulgates “an understanding of society as a political institution, which is formed – and forms itself – in historical constellations, on the one hand, and through encounters with other cultures and civilisational worlds, on the other” (Vol. 1, Issue 1, p. 7). The first volume of the journal is organized in such a manner that it does justice to both the interdisciplinary and cross-cultural character of the project, and to the need to delineate the journal’s and the project’s subject-matter and theoretical origins.
Although the editorial note duly announces the purpose and the aims of the journal, the objectives of the whole project and the delimitation of the field of study takes place in a systematic and thorough manner in the introductory article entitled “Social Imaginaries in Debate,” which is co-authored by Suzi Adams, Paul Blokker, Natalie J. Doyle, John W.M. Krummel, and Jeremy C.A. Smith. In their attempt to theorize the field of the “imaginary,” the authors draw explicitly on Castoriadis, Sartre, Merleau-Ponty, Ricoeur, (Vol. 1, Issue 1, p. 18-19) and Charles Taylor, whom they merit with the distinction of having published the most comprehensive study in the field of social imaginaries. See the 2004 work Modern Social Imaginaries (Vol. 1, Issue 1, p. 24).
With Castoriadis as one of the main influences behind the social imaginaries project, it comes as no surprise that the authors consider the links between the formation of meaning and creative imagination as “a central innovation of the social imaginaries field,” while they wish also to account for wider dimensions of the social, such as “power,” social action, or praxis. (Vol. 1, Issue 1, p. 20). At the same time, central to the social imaginaries field is the concept of the “world” as it emerges from both the writings of Castoriadis and the phenomenological tradition, especially Husserl’s notion of the lifeworld and Heidegger’s understanding of the co-emergence of “world” and Dasein. The brief historical overview of the way in which imagination has been treated in the course of the philosophical tradition is also invaluable, as is the discussion concerning the various forms of modern imaginaries.
Castoriadis’ essay on the “Imaginary as Such,” a seminal text that prefigures Castoriadis’ so-called “ontological turn,” is also a precious addition to the contents of this issue. Apart from translating the text from French and rendering it amenable for publication, Johann Arnason authors a brief, yet enlightening introduction to this text and to Castoriadis’ project in general. Arnason’s presence in the issue is actually even more pronounced, as he has also contributed an article on “The Imaginary Dimensions of Modernity,” an essay on Castoriadis’ understanding of imagination, translated and introduced by Suzi Adams.
The same strategy is followed in two more instances, as the articles by Nakamura Yusiro and Marcel Gauchet are translated and introduced by John W. M. Krummel and Natalie J. Doyle, respectively. Nakamura’s contribution has the merit of bringing into dialogue the philosophical tradition of the West and modern Japanese philosophy, as he advances interesting interpretations of the notions of “common sense” and “place,” drawing on the works of Nishida Kitaro. As someone who is rather unacquainted with modern Japanese philosophy I found this article indispensable both as a guide to the way in which this great civilization has received and appropriated western philosophy and for the unique manner in which it attempts to transcend the subject-object bifurcation with the introduction of the notions of place and common sense.
Gauchet’s article, “Democracy: From One Crisis to Another,” attempts to come to terms with the widespread feeling of crisis that has befallen contemporary democracies and culminates in a plea to shed light to the very notion of human rights as a remedy to the various disorders of modern democratic regimes. The issue also contains Peter Wagner’s essay “Interpreting the Present: A Research Programme,” which inquires into the experiences of time and space in the period following the end of “organized modernity” and which in my view is quite informative also in relation to Wagner’s most recent research on progress. Finally, the issue concludes with a vivid discussion on “Modern Social Imaginaries,” between Charles Taylor, Craig Calhoun, Dilip Gaonkar, Benjamin Lee, and Michael Warner.
The second issue of the journal (Vol. 1, Issue 2, Autumn 2015) is equally rich and compelling in its scope and aims. The phenomenological element is again quite strong. Two of the articles address issues related to Ricoeur’s hermeneutic phenomenology, another couple of the contributions draw their inspiration from Levinas, while Husserl and Patocka are also in the center of two essays. The volume also comprises an article by Fred Dallmayr with the telling title “Man Against the State” and Johann Arnason’s “Elias and Eisenstadt: The Multiple Meanings of Civilization.”
George H. Taylor’s essay “The Phenomenological Contributions of Ricoeur’s Philosophy of Imagination” is an excellent attempt to open up Ricoeur’s philosophy toward the problem of collective and individual aspects of productive imagination and their transformative potential. Taylor’s interpretation relies on the one hand on Ricoeur’s best known works like The Rule of Metaphor and Time and Narrative, but on the other hand it owes much of its subtlety to a combined reading of Ricoeur’s series of lectures at the University of Chicago during the 1970s, especially the well-known Lectures on Ideology and Utopia and the less famous Lectures on Imagination (Vol. 1, Issue 2, p.14). Central to Taylor’s argument is Ricoeur’s concept of iconic augmentation, which the author masterfully links both with praxis and with the need to explore the space between language and lived experience, sense, and vision.
Timo Helenius’s “Between Receptivity and Productivity: Paul Ricoeur on Cultural Imagination” draws on Ricoeur’s essay Ideology and Utopia as Cultural Imagination in order to establish that cultural imagination provides the “basis for a sociocultural poetics of human action and, therefore, a condition for the birth of a situated subject in the positive fullness of belonging” (Vol. 1, Issue 2, p. 32). Importantly, through the employment of the notions of ideology and utopia Helenius offers yet another challenging interpretation of the role of productive imagination in Ricoeur’s works and argues that “l’ imagination culturelle” is the very core of productive imagination that informs human action (Vol. 1, Issue 2, p. 49-50).
Adam Konopka’s “Embodiment and Umwelt: A Phenomenological Approach” is a fine study of Husserl’s attempt to understand the Natur-Geist distinction and his theory of world-constitution. This article aspires to refute Merleau-Ponty’s thesis that Husserl was ultimately unable to move beyond the nature-spirit dichotomy. The notions of the Umwelt and of “embodied experience” are central to his argument, which also involves the consideration of Husserl’s “engagement” with the relevant debate between Dilthey and the Baden School. As the author shows, this “culminated in Husserl’s later articulation of the life-world in the Crisis writings of the 1930s” (Vol. 1, Issue 2, p. 58). The great merit of Konopka’s essay is that it underlines Husserl’s acknowledgment of the existence of pre-reflective, embodied elements that actively contribute to sense-making processes (Vol. 1, Issue 2, p. 68). In other words he traces in Husserl’s works a theory concerning the formation of individual and collective habitus before this notion became available in the vocabulary of the social sciences.
“The Problem of Morality in a Mathematized Universe: Time and Eternity in Dostoevsky’s The Brothers Karamazov and the Concept of ‘Love’ in Patocka’s Last Essay” is a quite interesting attempt to conceptualize the possibility of ethics in the post-Kantian era, when the universe and the social world and human have lost their divine grounding. The author, Lubica Ucnik, reads Dostoevsky’s masterpiece as a response to the Kantian conception of morality and as a critique of the utilitarian conception of ethics, while she argues that Patocka’s reflections on “Masaryk’s Theological Philosophy” pave the ground for a conception of love and openness towards the Other that is not grounded on the existence of a supreme being but on the sort of responsibility that emanates from the acknowledgment of human finitude.
In a way, there is an affinity between Ucnik’s essay and Kwok-ying Lau’s contribution entitled “War, Peace and Love,” as they both turn to a vulnerable element in the constitution of the human being in order to ground ethics and politics. In Lau’s essay this vulnerability is best exemplified by what – expounding on Levinas’s Totality and Infinity – he calls the “pathetique cry for love and peace” (Vol. 1, Issue 2, p. 122). Since the adjective “pathetique” is used as the author explains in line with “its Greek origin ‘pathetikos’, which means emotional with a strong power of affectivity” (Vol. 1, Issue 2, p. 125, n. 1), it becomes clear that the heroic “logic” of violence that according to Levinas governs human history is here denounced – in Levinasian fashion – in favour of the only kind of love that the author finds worthy of its name: a love that is vulnerable to the presence of the Other, that has the Other as its very origin.
Bernhard Wandenfels’ essay “The Equating of the Unequal” (translated by W.M. Krummel) draws in a wide spectrum of philosophers, thinkers and novelists in order to attack what the author perceives as being the two “extremes,” i.e. on the one hand “any sort of normalism fixed on functioning orders” and on the other hand “any sort of anomalism dreaming of mere events and permanent ruptures” (Vol. 1, Issue 2, p. 92).
Fred Dallmayr’s contribution “Man Against the State: Community and Dissent” conceptualizes the intricate relationship between individual freedom and communal solidarity as it argues against egocentric conceptions of liberty, promulgating instead “ethically grounded conceptions of individual freedom, civil disobedience and dissent” (Vol. 1, Issue 2, p. 127). Dallmayr’s essay starts and closes with quotes from Nietzsche. In the opening paragraph, a quote from Nietzsche’s Thus Spoke Zarathustra presents the state as a cold monster (Vol. 1, Issue 2, p. 127), exemplifying from the outset the author’s concern that totalitarianism is always present in new – perhaps subtler or even almost unperceivable – guises. The final quote from Nietzsche’s “The Wanderer and His Shadow” shows the essay’s true spirit: “rather perish than hate and fear” (Vol. 1, Issue 2, p. 143), a call for a sort of resistance that refuses to succumb to ressentiment. Dallmayr’s examples of resistance to totalitarian – or blind – authority are as telling as the key thinkers that inform his own position, for instance Thoreau, Mahatma Gandhi, and Albert Camus. Indeed, Socrates’ condemnation by the Athenians, Antigone’s tragic figure, the resistance of Germans against Hitler, are all examples of resistance inspired by belief in the common good, not by a narrow conception of securing one’s well-being.
Johann Arnason’s “Elias and Eisenstadt: The Multiple Meanings of Civilization” is a fine conclusion to this issue. With unfailing scholarship and great insight, Arnason brings the works of Elias and Eisenstadt into a fruitful dialogue by revealing their common Durkheimian-Maussian origins, while showing that Weber’s influence in their works is less significant than it is commonly assumed.
Johann Arnason features also in the third published issue of the journal (Vol. 2, Issue 1, Spring 2016), in a long and very informative interview with Suzi Adams that concludes the volume. Readers are sure to find interesting points for reflection both regarding Arnason’s own intellectual trajectory and their own projects.
This last volume opens with John W. M. Krummel’s “Introduction to Miki Kiyoshi and his Logic of the Imagination.” As the title suggests, this essay serves as an introduction to Miki’s philosophy and it gives a brief account of his life and major ideas, as well as serving as an indispensable introduction to Miki’s article that follows. It is obvious even to someone as unfamiliar with Japanese philosophy as myself that Krummel is perfectly at ease with the Kyoto School. I sincerely believe that readers should read his introductory essay before delving into Miki’s text, which is translated by Krummel himself. Miki’s Kiyoshi’s text, “Myth,” is in effect the first chapter of his book The Logic of Imagination. In Krummel’s essay readers can get a glimpse of the main points advanced in the other chapters, such as “institution,” “technics,” and “experience.”
Miki Kiyoshi’s chapter on “myth” is in effect a daring attempt to re-conceptualize “imagination” and it draws both on Japanese and Western sources, while Kant plays a pivotal role in the construction of the argument. It could be said of this first chapter that it is on the way to the construction of a logic of imagination, and in this respect it precedes Castoriadis’s explicit acknowledgement of the need for the advancement of a logic of magmas in The Imaginary Institution of Society. Like Castoriadis, Miki explicitly links imagination with creation and social action (Vol. 2, Issue 1, p. 28) and questions the relationship between subjective and collective manifestations of imagination with the aid of anthropological accounts available at his time and with Durkheim’s notion of collective representations. Importantly, Miki argues that the creation of “historical forms” is the outcome of “the unity of things in terms of logos and pathos.” With this definition Miki brings to the fore the psychical, emotional, tactile, and kinetic aspects of the psyche as preconditions of socio-historical praxis. Among the many interesting points raised in this article, readers won’t fail to notice Miki’s discussion of the connections between myth, utopia, and science (Vol. 2, Issue 1, p. 44) and his insistence that “imagination is at the root of the human will” (Vol. 2, Issue 1, p. 43).
Guanjun Wu draws on Lacanian psychoanalysis and its appropriation by Zizek in his attempt to reveal the hidden “psychical mechanism” that underlies modern discourses in the field of Sinology. In his “The Lacanian Imaginary and Modern Chinese Intellectuality,” the author identifies a striving for social harmony at a very early stage in the formation of Chinese civilization and argues that the fundamental fantasy of Confucianism “attempts to suture the ontological gap between the real [in the Lacanian sense] and reality.” It goes without saying that the promise of this realization “is always deferred” (Vol. 2, Issue 1, p. 79). Contemporary Chinese intellectuals are also seen as “projecting fantasmatic visions” (Vol. 2, Issue 1, p. 82) and their academic debates are said to represent “a clash of fantasies” (Vol. 2, Issue 1, p. 92), as Wu draws a vivid and quite interesting picture of Chinese academia.
Craig Brown’s “Critiques of Identity and the Permutations of the Capitalist Imaginary” is an investigation into the antinomies of the capitalist imaginary through the comparison of Adorno’s and Casoriadis’ critiques of instrumental rationality, or “identity thinking.” Brown finds in Weber a common source of influence for both Adorno and Castoriadis and argues that in spite of their differences and their limitations, Adorno’s and Castoriadis’ critiques of “the logic of identity remain relevant and that the capitalist imaginary can be recognised in domains that were sometimes thought to be separate from it and oriented by other values” (Vol. 2, Issue 1, p. 115).
Finally, Werner Binder’s “Shifting Imaginaries in the War on Terror: The Rise and Fall of the Ticking Bomb Torturer,” takes Niklas Luhmann’s “Ticking Bomb” dilemma as its point of departure, as it explores the impact of the terrorist attacks on the World Trade Center and that of the Abu Ghraib scandal in the shaping of the American social imaginary.
I am well aware of the fact that it was impossible to do justice here to the richness and complexity of every single contribution that features in the three first issues of Social Imaginaries. However, I sincerely hope that I did manage to point to some of their merits and to convey to the reader the feelings of pleasure and intellectual gratification that the texts generated in me. Social Imaginaries is certainly not just another journal; it rather is a space open to new and challenging ideas about the social world(s), and I do hope that it will get the warm reception it clearly deserves by academics and the wider reading public alike.
With this collection of essays, which is in fact the first of its kind, Patricia M. Locke and Rachel McCain have assembled a provocative group of papers which explore one of the most compelling dimensions of contemporary Merleau-Ponty scholarship. The set of papers contained in this volume all take to task the relation, as well as the application, of key concepts in Merleau-Ponty’s oeuvre to a refocused examination of architecture, spatiality, and, importantly, the political.
For Merleau-Ponty the phenomenological subject is, as Locke puts it, “firmly embedded in the world, even before we represent it to ourselves through geometrical or symbolic means.” (5) It follows that the way in which environment, and architecture in particular, are, as Merleau-Ponty would say, “interwoven” with phenomenal experience holds significant influence over our thinking of being, whether it comes down to our construction of dwelling structures or our interpersonal relations.
So if the idea, here, comes down to the co-constitution of the phenomenal lifeworld, which Locke aptly calls “corporeal companionship,” then it is apparent that we can productively reconsider architectural theory and design from an embodied phenomenological perspective. Furthermore we can reexamine this same perspective not for the way in which it situates space, but rather, for the way in which space situates it. The textual launching point for this insight, in the writing of Merleau-Ponty, is found in “Eye and Mind” in the well-known passage where he indicates that the articulation of “light and space” in fact “speak to us,” and he suggests that it is here that a new conception of being bursts onto the scene. Locke’s introduction aptly opens with an epigraph which reminds us of this.
So what exactly are these new conceptions of being? Locke suggests that there are three main strands of philosophical thinking which operate in this area of inquiry, predicated upon either phenomenological space or, with respect to Merleau-Ponty’s later thought, the philosophy of the “flesh.” The three strands are as follows: i) feminist philosophies and critiques of culture, ii) ecophenomenology or so-called “deep ecology,” and iii) material-object philosophies inspired by Deleuze (6). While the collection of essays in the text are organized into three groups, these groups in fact do not correspond to the philosophical strands which Locke here enumerates. Rather, the editors have grouped the papers together in terms of how they relate to the idea of phenomenological limits. Locke does maintain, however, that each paper in the volume engages the claims of these three strands of thinking. I would argue that this is the case, although some of the papers point back to these divisions more so than others.
In any case, the volume is comprised of three parts: liminal space, temporal space, and shared space. Overall I would argue that the third section is, of the three, the most explicitly occupied with the three strands which Locke identifies in her introduction, and in particular, with the political dimensions thereof. That said, there are certainly papers throughout the volume which are at the very least implicit in their reference to the strands, if not exactly exoteric in their presentation.
The essays in the first part, liminal space, all to some extent concern what Locke calls “border regions or boundaries.” (8) As Locke notes, for Merleau-Ponty these experiences have a definite part to play in the constitution of experience. In the first two papers of this section Glen Mazis and Galen Johnson each offer thoughtful examinations of the way in which depth plays into phenomenological thinking, not to mention phenomenological experience itself. Mazis takes up a study of the depth of darkness and the onset of the night. He concludes that some architects, including Gehry, actually design structures which in their housing of a person embody Merleau-Ponty’s construal of spatial inhabitation by bodies. (40-1) Johnson is mainly concerned with the idea of “unreason” as exemplified in (baroque) painting, and Rembrandt’s Nightwatch in particular, which is, of course, a work of special interest to Merleau-Ponty. I was impressed and intrigued by how, at the end of his paper, Johnson cleverly compared Merleau-Ponty and Deleuze on the movement or “rhythm” at work, while at the same time he called into question the sufficiency of the sort of non-phenomenological rhythm which Deleuze identifies.
It goes without saying that this specific set of essays would be incomplete without a contribution from Edward Casey, who has been involved in this area of phenomenological scholarship for quite some time. Casey’s paper, like Mazis’s, takes up a sustained reflection on a specific work of culture. Here he presents his take on the way in which the very design and phenomenology of the Parthenon is rife with edges and boundaries. His punctilious phenomenological description of the this monumental structure is so in-depth that the edges at play practically disappear before us (just as they arguably do in ordinary experience)―and Casey points out this very fact himself. (85)
The final paper in this first section, that on liminal space, is pretty different, especially compared to the inclusion from Casey, and for this reason the paper really stood out to me. Randall Johnson ambitiously weds a phenomenological analysis of what I’d like to call being-in-water, although not in lip service to English translations of Heidegger, to (what seems to me to be) Lacanian psychoanalytic theorety. Johnson focuses on water as unique in how primitively and directly it is phenomenologically experienced, in contrast, as Locke notes, to the “high-altitude” thinking condemned by Husserl (and echoed by Merleau-Ponty). The sort of boundary at play in liquid immersion is at once drastically different from and markedly similar to the other sorts of experience which are described in the papers of this first section.
The next part of the book is focused on the theme of temporal space, and the way in which, following the thought of Merleau-Ponty, the notion of the flesh is interwoven with a dimension which is oriented in time (not to mention space). This second part of the book almost conceives of time as the sort of “glue” which maintains the myriad boundaries explored in the first part.
Here the first essay, by David Morris, takes a look at how memory transcends what is present on a personal level or basis, and extends outward to—or perhaps extends from—things like “places, buildings, and things.” (109) This essay really resonated with me, and I would imagine with others, right at the beginning when Morris notes how various spatial strategies have been known to masters of memory for a long, long time. In the rest of the paper Morris artfully weaves Merleau-Ponty’s thought with a very reasonable argument for how it is that architecture is “articulating temporality in place.” (121)
Dorothea Olkowski’s paper, which is next in the collection, is particularly useful for how it insightfully situates Merleau-Ponty within a broader phenomenological and philosophico-temporal context. Ultimately her conclusion is that the work of Merleau-Ponty stands superior in a way to that of both Husserl and Bergson (and perhaps Sartre as well) for the manner in which it “brings time to space and articulates how it is that our acts are our abode, our dwelling.” (144)
As was the case with Johnson’s paper at the end of the first part, the next paper in this second part, written by Lisa Guenther, constitutes a shift from the way in which the first two papers are framed. Here Guenther examines the phenomenological position of the person who is profoundly confined, that is, the solitary prisoner, who indubitably is crushed in her or his being by the deliberately diminished version of the lifeworld to which this person is relegated. In spite of my contention that it is the final part of this book which is the most overtly political, here Guenther gives us a lot to think about when it comes to policy, and her paper actually opens with a bevy of statistics reminding us of just how preponderant incarceration is in the present-day USA. Guenther’s conclusions in the paper are most touching and provocative, including her insight that if it is the case that our personal freedom is derived from the “punitive isolation of others” then this is a “sham and shameful kind of freedom.” (164)
Lastly in the second part we find D.R. Koukal’s take on the phenomenological implications of torture, and I have to admit that, like Guenther’s paper, Koukal’s contribution calls for significant political consideration. His paper is focused on the sense in which, following Merleau-Ponty, she or he who is subject to torture is irreparably harmed by the “architect of torture” who institutes a damaged space within which one finds “holes” where previously there was meaning. For Koukal these holes are “distortions of the social fabric” that violate space as we, and others, “terrorists” or not, live it.
The third part of the book concerns space which is shared or communal. There is a lot of interesting material here since one of the fundamental questions comes down to how it is that we phenomenologically experience with others the making or designation of public places. The first paper in this final part is from Rachel McCann, and it offers a very nuanced inspection of Merleau-Ponty’s choice of metaphors in his descriptions of phenomenology. Ultimately McCann’s conclusion is that we as readers should strive to really inhabit the metaphors of which Merleau-Ponty makes use, even if the natural temptation is to engage his thought on the linguistic level alone, since, after all, we know his ideas through his writing. McCann presents an alternative way of reading his writing which is drastically more phenomenological, since what is called for is imaginative thought when it comes to the shared-spatial dimension of the “encounter.”
Next, and in the spirit of some of the more politically-direct work in the second part of the book, there is an essay by Suzanne Cataldi Laba, in which she carries out a phenomenological examination of shelter. Particularly intriguing is her suggestion that some members of our society are subject to fundamental violence to the extent that space, especially in a sheltering sense, is not ensured for all persons, and the absence of such space causes deep phenomenological harm.
Nancy Barta-Smith, in the following paper, presents a phenomenology of being a twin. The upshot of this paper is her suggestion that those of us who are not twins can lean something about Mitsein by considering the ontological and phenomenological position of the twin qua natural double. But the point is to notice how others always already “move us affectively” and Barta-Smith argues that this experience is felt resoundingly by the widow, the reminiscent siblings, and even the lifelong friends.
The final paper of the third part, and of the book, is from Helen Fielding, and it’s on a lot: public art, Irigaray, the body as sexed, and the basic experience of difference. Like the paper by Casey, Fielding’s contribution here is really admirable and worthwhile for how directly it appropriates the phenomenological method in all of its richly descriptive splendor. For Fielding, this is done with art in a Toronto airport, as well as the sculpture Maman by Louise Bourgeois. Fielding’s conclusion is that public spaces and public art operate as confluences out of difference, confluences which arise out of the primordial sameness or proximity which permits us to identify difference in the first place. The implicit suggestion is that it would behoove us to strive to become more cognizant of this fact.
In all, I think that this is an exceptionally impressive collection of provocative essays, all of which apply Merleau-Ponty’s ideas to new fields and frontiers. This book will probably be of most use and interest to those who already familiar with Merleau-Ponty’s work, as well as those who are interested in the political implications which are expressed in or entailed by phenomenological concepts and techniques.