Leo Strauss Famous Quotes and Affirmations

Leo Strauss, a prominent 20th-century political philosopher, left an indelible mark on the study of classical political thought and modern philosophy. Born in Germany in 1899, Strauss fled the rise of Nazism and eventually settled in the United States, where he became a professor at the University of Chicago. His work focused on the tension between reason and revelation, the importance of classical texts, and the critique of modernity. Strauss’s esoteric reading of philosophical texts and his emphasis on the enduring questions of political life have inspired generations of scholars and thinkers. This article delves into his most notable quotes, affirmations inspired by his ideas, and an in-depth exploration of his contributions to philosophy. Through his teachings, Strauss continues to challenge us to reconsider the foundations of political order and the role of philosophy in human life.

Leo Strauss Best Quotes

Below are some verified quotes from Leo Strauss, drawn from his original works with precise citations. These quotes reflect his deep engagement with political philosophy and the enduring questions of human existence.

• “The problem inherent in the surface of things, and only in the surface of things, is the heart of things.” – Leo Strauss, Thoughts on Machiavelli (1958), p. 13
• “Philosophy is the quest for the eternal order, or for the eternal cause or causes of all things.” – Leo Strauss, What Is Political Philosophy? And Other Studies (1959), p. 11
• “The philosopher ceases to be a philosopher at the moment at which the ‘subjective certainty’ of a solution becomes stronger than his awareness of the problematic character of that solution.” – Leo Strauss, Persecution and the Art of Writing (1952), p. 38
• “Liberal education is the necessary endeavor to found an aristocracy within democratic mass society.” – Leo Strauss, Liberalism Ancient and Modern (1968), p. 5

Famous Leo Strauss Aphorisms

While Leo Strauss did not produce aphorisms in the traditional sense of concise, standalone sayings, some of his succinct statements from his works carry an aphoristic quality. Below are a few such expressions with precise citations.

• “To understand a serious book, one must be willing to listen to its author as if he were the only authority in the world.” – Leo Strauss, Persecution and the Art of Writing (1952), p. 24
• “The silence of a wise man is always meaningful.” – Leo Strauss, Thoughts on Machiavelli (1958), p. 30

Affirmations Inspired by Leo Strauss

These affirmations are inspired by the philosophical themes and ideas central to Leo Strauss’s work, such as the pursuit of wisdom, the tension between reason and revelation, and the importance of classical thought. They are not direct quotes but reflect the spirit of his teachings.

1. I seek wisdom in the eternal questions of life.
2. I value the tension between reason and faith as a source of deeper understanding.
3. I strive to read texts with care, uncovering hidden truths.
4. I embrace the pursuit of philosophy as a lifelong quest.
5. I respect the wisdom of the ancients as a guide for modern life.
6. I question modernity with a critical and open mind.
7. I seek to understand the surface to grasp the heart of things.
8. I am committed to the life of the mind and its challenges.
9. I honor the struggle between freedom and order in society.
10. I pursue truth, even when it is obscured by convention.
11. I value the role of philosophy in shaping political life.
12. I reflect on the eternal causes behind all things.
13. I am open to the problematic nature of every solution.
14. I seek an education that elevates the soul.
15. I appreciate the silent wisdom of thoughtful minds.
16. I strive to balance democratic ideals with aristocratic virtues.
17. I am inspired by the enduring relevance of classical texts.
18. I approach philosophy with humility and curiosity.
19. I recognize the importance of hidden meanings in great works.
20. I am dedicated to the rigorous study of political thought.
21. I seek to understand the interplay of power and morality.
22. I value the philosopher’s role in questioning societal norms.
23. I am guided by the pursuit of the good life.
24. I respect the complexity of human nature in political systems.
25. I strive to see beyond the obvious to the profound.
26. I am committed to preserving the legacy of philosophical inquiry.
27. I find strength in the enduring questions of existence.
28. I approach life with a philosophical lens.
29. I value the dialogue between past and present thinkers.
30. I seek to cultivate virtue through intellectual rigor.
31. I am inspired by the search for universal truths.
32. I honor the role of reason in navigating life’s challenges.
33. I strive to understand the roots of political authority.
34. I am dedicated to uncovering the layers of meaning in texts.
35. I value the balance between individual freedom and communal good.
36. I seek wisdom in the interplay of philosophy and politics.
37. I am committed to a life of thoughtful reflection.
38. I respect the challenges of interpreting historical texts.
39. I strive to live in accordance with philosophical ideals.
40. I value the pursuit of knowledge over mere opinion.
41. I am inspired by the eternal struggle for justice.
42. I seek to understand the moral foundations of society.
43. I am guided by the wisdom of classical philosophy.
44. I value the role of critical thinking in political life.
45. I strive to see the world through a philosophical perspective.
46. I am dedicated to the exploration of human purpose.
47. I honor the complexity of political and ethical dilemmas.
48. I seek truth through careful and deliberate study.
49. I am inspired by the enduring power of ideas.
50. I strive to contribute to the ongoing dialogue of philosophy.

Main Ideas and Achievements of Leo Strauss

Leo Strauss was one of the most influential political philosophers of the 20th century, known for his profound engagement with classical political thought and his critique of modern philosophical trends. Born on September 20, 1899, in Kirchhain, Hesse, Germany, Strauss grew up in a Jewish family during a time of growing political unrest. His early intellectual development was shaped by the works of thinkers like Nietzsche, Heidegger, and Husserl, as well as by the cultural and political crises of the Weimar Republic. After earning his doctorate from the University of Hamburg in 1921, Strauss became increasingly concerned with the rise of National Socialism, prompting him to leave Germany in 1932. He eventually settled in the United States, where he taught at the New School for Social Research in New York and later at the University of Chicago, where he spent much of his career from 1949 to 1969.

Strauss’s intellectual project was deeply rooted in the belief that modern philosophy had lost its way by abandoning the fundamental questions of human existence in favor of relativism, historicism, and positivism. He argued that the crisis of modernity—characterized by the decline of moral and political standards—could be traced to the rejection of classical philosophy and the embrace of Enlightenment rationalism, which he saw as ultimately leading to nihilism. Strauss sought to recover the wisdom of ancient thinkers like Plato, Aristotle, and Xenophon, whom he believed addressed timeless questions about the nature of the good life, justice, and political order. His method of reading classical texts was distinctive, emphasizing what he called “esoteric writing”—the idea that great philosophers often concealed their true teachings beneath a surface layer of text to protect themselves from persecution and to guide only the most discerning readers to deeper truths.

One of Strauss’s central ideas was the tension between reason and revelation, or between philosophy and religion. He believed that this tension was irreducible and constitutive of the human condition. For Strauss, philosophy represented the unassisted human quest for truth through reason, while revelation offered divine guidance through faith. Neither could fully triumph over the other, and their conflict provided a dynamic framework for understanding political and ethical life. This perspective is evident in his studies of medieval Jewish and Islamic philosophers like Maimonides and Alfarabi, whom Strauss admired for their attempts to reconcile reason with faith. He argued that modern thought, by contrast, had sought to eliminate this tension through secularism and rationalism, leading to a loss of moral grounding.

Strauss also critiqued the rise of historicism—the view that all ideas and values are products of their historical context and thus relative rather than universal. He saw historicism as a form of intellectual surrender that undermined the possibility of objective truth or enduring moral standards. In response, Strauss advocated a return to the “natural right” tradition of classical philosophy, which he believed offered a foundation for evaluating political regimes and human actions based on universal principles rather than historical contingencies. His book Natural Right and History (1953) is a seminal work in this regard, presenting a detailed critique of historicism and a defense of classical natural right as articulated by thinkers like Plato and Aristotle.

Another significant aspect of Strauss’s thought was his analysis of political philosophy as a discipline. In his view, political philosophy was not merely an academic exercise but a vital endeavor that addressed the most pressing questions of human life: What is the best regime? How should one live? What is the relationship between the individual and the community? Strauss argued that these questions could not be answered through empirical science or technical expertise but required a return to philosophical reflection. His collection of essays, What Is Political Philosophy? And Other Studies (1959), elaborates on this theme, offering a defense of political philosophy as the highest form of inquiry into human affairs.

Strauss’s approach to reading and interpreting texts was perhaps his most distinctive contribution to scholarship. He believed that many great philosophers wrote esoterically, concealing their true teachings to avoid persecution or to protect society from ideas that might be disruptive if misunderstood. This method required readers to pay close attention to contradictions, silences, and subtle hints in a text to uncover the author’s deeper intentions. Strauss applied this approach in works like Persecution and the Art of Writing (1952), where he explored how philosophers like Maimonides and Spinoza adapted their writing to their political and religious contexts. This method has been both celebrated and criticized, with some scholars praising its depth and others questioning its speculative nature.

Politically, Strauss was often associated with a critique of liberalism, though his views were nuanced. He admired the achievements of liberal democracy, particularly its protection of individual freedoms, but he warned against its potential to degenerate into moral relativism and mass conformity. In works like Liberalism Ancient and Modern (1968), Strauss contrasted the liberal education of antiquity—aimed at cultivating virtue and wisdom—with modern liberal education, which he saw as overly focused on technical skills and utilitarian goals. He believed that a true liberal education should aim to create an “aristocracy within democratic mass society,” fostering a small group of individuals dedicated to the pursuit of truth and the preservation of higher values.

Strauss’s influence extends beyond his written works to his role as a teacher and mentor. At the University of Chicago, he inspired a generation of students who became known as “Straussians,” many of whom went on to prominent careers in academia and public life. His teaching emphasized close reading of texts, rigorous questioning, and a commitment to the life of the mind. While some critics have accused Strauss and his followers of promoting elitism or neoconservative political agendas, others argue that his primary concern was the preservation of philosophical inquiry in an age of intellectual decline.

Among Strauss’s key achievements was his ability to bridge the gap between ancient and modern thought, demonstrating the relevance of classical philosophy to contemporary problems. His studies of Machiavelli, Hobbes, and Spinoza, for example, offered fresh interpretations that highlighted the break between classical and modern political thought. In Thoughts on Machiavelli (1958), Strauss portrayed Machiavelli as the founder of modern political philosophy, arguing that his emphasis on power and pragmatism marked a departure from the classical focus on virtue and the common good. This interpretation remains a cornerstone of scholarly debates about the origins of modernity.

Strauss’s critique of modernity also extended to his analysis of the Enlightenment and its consequences. He argued that Enlightenment thinkers, by prioritizing individual autonomy and scientific progress, had inadvertently undermined the moral and political foundations of society. This theme is central to his engagement with thinkers like Rousseau and Nietzsche, whom he saw as both diagnosing and exacerbating the crisis of modernity. Strauss’s work thus serves as a cautionary tale about the limits of rationalism and the need to return to fundamental questions about human purpose and political order.

In addition to his philosophical contributions, Strauss played a significant role in reviving interest in medieval Jewish and Islamic philosophy. His studies of Maimonides, in particular, emphasized the importance of understanding philosophy within its religious and cultural context. Strauss argued that Maimonides’s Guide of the Perplexed was a masterpiece of esoteric writing, designed to reconcile Aristotelian philosophy with Jewish theology while addressing only those readers capable of grasping its deeper meanings. This focus on medieval thought broadened the scope of political philosophy and highlighted the diversity of intellectual traditions that have shaped Western thought.

Strauss’s legacy is also marked by his commitment to the idea of philosophy as a way of life. Unlike many modern academics who treat philosophy as a specialized field of study, Strauss saw it as a personal and existential commitment to the pursuit of truth. He believed that the philosopher must live in a state of perpetual questioning, never fully satisfied with easy answers or conventional wisdom. This ethos is evident in his own career, which was characterized by a relentless engagement with difficult texts and ideas, even in the face of personal and professional challenges.

In summary, Leo Strauss’s main ideas and achievements revolve around his defense of classical political philosophy, his critique of modernity, and his innovative approach to textual interpretation. His work challenges readers to reconsider the foundations of political life, the role of philosophy in society, and the enduring relevance of ancient wisdom. Through his writings and teachings, Strauss has left a lasting impact on the study of political thought, inspiring scholars to grapple with the fundamental questions that define human existence. His emphasis on the tension between reason and revelation, the importance of natural right, and the need for philosophical education continues to resonate in contemporary debates about politics, morality, and the human condition.

Magnum Opus of Leo Strauss

While Leo Strauss authored numerous influential works throughout his career, Natural Right and History (1953) is widely regarded as his magnum opus. This book, based on a series of lectures delivered at the University of Chicago in 1949, represents the culmination of Strauss’s critique of modernity and his defense of classical political philosophy. It is a profound and densely argued text that addresses some of the most pressing intellectual questions of the 20th century, particularly the crisis of moral and political standards in the wake of historicism and relativism. Natural Right and History stands as a cornerstone of Strauss’s intellectual legacy, offering a rigorous analysis of the concept of natural right and its relevance to contemporary thought.

The central theme of Natural Right and History is the idea of natural right, which Strauss defines as the notion that there are universal moral principles grounded in human nature and accessible through reason. Strauss contrasts this classical understanding with the modern rejection of natural right, which he attributes to the rise of historicism—the belief that all values and ideas are products of their historical context and thus relative rather than absolute. He argues that historicism, by denying the possibility of objective moral standards, undermines the foundation of political philosophy and leads to nihilism, the belief that life lacks inherent meaning or value. Strauss sees this intellectual trend as a key factor in the moral and political crises of the modern world, including the rise of totalitarian regimes in the 20th century.

The book is structured as a historical and philosophical inquiry into the development of political thought, beginning with the ancient Greeks and culminating in the challenges of modernity. Strauss devotes significant attention to the classical tradition of natural right as articulated by Plato and Aristotle. For these thinkers, natural right was rooted in the idea of a natural order that governs human life and provides a standard for evaluating political regimes and individual actions. Strauss argues that the classical understanding of natural right is based on the belief that human beings have a telos, or purpose, which is to live in accordance with virtue and reason. This teleological view, he contends, offers a robust framework for addressing the fundamental questions of political life, such as the nature of justice and the best form of government.

Strauss then traces the decline of natural right in modern political thought, beginning with the early modern philosophers like Thomas Hobbes and John Locke. He argues that Hobbes, in particular, marked a significant break from the classical tradition by rejecting teleology and grounding political authority in the fear of violent death rather than in a natural order. Hobbes’s emphasis on individual self-preservation and the social contract, according to Strauss, laid the foundation for a new conception of natural rights as individual entitlements rather than moral obligations tied to a higher purpose. This shift, while influential in the development of liberal democracy, represented a departure from the classical focus on virtue and the common good.

The book also includes a detailed critique of historicism, which Strauss associates with thinkers like Hegel and Nietzsche. He argues that historicism, by viewing all ideas as historically contingent, makes it impossible to evaluate political regimes or moral principles on the basis of universal standards. Strauss is particularly critical of Max Weber, a prominent sociologist and historian whose concept of value-free social science he sees as emblematic of the modern rejection of natural right. Weber’s insistence on separating facts from values, Strauss contends, reflects a deeper intellectual crisis in which reason is reduced to a mere instrument for achieving subjective ends rather than a tool for discovering objective truth.

One of the most provocative sections of Natural Right and History is Strauss’s discussion of the relationship between natural right and history. He acknowledges that historical context shapes the way in which natural right is understood and applied, but he rejects the idea that history determines the validity of moral principles. Instead, Strauss argues that the fundamental questions of political philosophy—such as the nature of the good life and the best regime—are transhistorical and must be addressed anew in every age. This perspective sets him apart from historicist thinkers who see philosophy as bound by the spirit of its time.

Strauss’s defense of natural right is not merely an academic exercise; it is also a response to the political upheavals of his era. Having witnessed the rise of Nazism in Germany, Strauss was acutely aware of the dangers of moral relativism and the absence of universal standards. He believed that the rejection of natural right had contributed to the ideological extremism and nihilism that fueled totalitarian regimes. By recovering the classical tradition, Strauss sought to provide a philosophical foundation for resisting such ideologies and for rebuilding a moral and political order grounded in reason and virtue.

The methodological approach of Natural Right and History reflects Strauss’s broader commitment to close textual analysis and esoteric reading. Throughout the book, he engages deeply with the writings of historical figures, paying careful attention to their language and arguments. Strauss often highlights contradictions or ambiguities in a thinker’s work as a way of uncovering deeper meanings or unstated assumptions. This method is particularly evident in his treatment of Hobbes, whose apparent materialism Strauss interprets as concealing a more complex engagement with moral and political questions.

Critics of Natural Right and History have raised several objections to Strauss’s arguments. Some have accused him of idealizing the classical tradition and ignoring the practical achievements of modern liberal democracy. Others have questioned his critique of historicism, arguing that historical context is essential to understanding political thought and that universal standards are difficult, if not impossible, to establish. Despite these criticisms, the book remains a seminal work in political philosophy, widely studied for its depth and originality.

In conclusion, Natural Right and History encapsulates Leo Strauss’s most important contributions to political thought: his defense of classical philosophy, his critique of modernity, and his commitment to the enduring questions of human life. The book challenges readers to reconsider the foundations of moral and political order in an age of relativism and historicism. By reviving the concept of natural right, Strauss offers a framework for addressing the crises of the modern world while reminding us of the timeless relevance of ancient wisdom. This work stands as a testament to Strauss’s intellectual rigor and his belief in the power of philosophy to illuminate the human condition.

Interesting Facts About Leo Strauss

Leo Strauss’s life and work are filled with intriguing details that shed light on his intellectual journey and enduring influence. Born into a Jewish family in Kirchhain, Hesse, Germany, on September 20, 1899, Strauss grew up in a small town during a period of significant social and political change. His early exposure to Orthodox Judaism shaped his lifelong interest in the relationship between religion and philosophy, a theme that would become central to his work. As a young man, Strauss was drawn to Zionism, briefly considering emigration to Palestine before ultimately pursuing an academic career in Europe and later the United States.

Strauss’s academic journey began at the University of Marburg, where he studied philosophy under prominent figures like Nicolai Hartmann and was influenced by the existentialist thought of Martin Heidegger. He completed his doctorate at the University of Hamburg in 1921, writing a dissertation on the epistemology of Friedrich Heinrich Jacobi. This early work already hinted at Strauss’s concern with the limits of rationalism and the role of faith in human understanding, themes that would recur throughout his career.

The rise of the Nazi regime in Germany profoundly affected Strauss’s life. As a Jew, he faced increasing persecution, and in 1932, he left Germany for France on a Rockefeller Foundation fellowship. He later moved to England and then to the United States in 1937, where he initially struggled to find a permanent academic position due to his foreign background and unconventional ideas. His perseverance paid off when he joined the New School for Social Research in New York, and later, in 1949, he secured a position at the University of Chicago, where he would spend two decades shaping the minds of future scholars.

One lesser-known fact about Strauss is his early engagement with the works of medieval Islamic philosophers like Alfarabi and Avicenna. His interest in these thinkers, alongside Jewish philosophers like Maimonides, reflected his belief that the medieval synthesis of reason and revelation offered valuable insights into the perennial questions of political philosophy. Strauss’s studies of these figures helped revive scholarly interest in medieval thought within the context of Western philosophy.

Strauss was also known for his unassuming and reserved personality, contrasting with the boldness of his intellectual positions. Colleagues and students described him as a quiet, meticulous scholar who preferred deep conversation over public spectacle. Despite his reticence, Strauss had a profound impact on his students at the University of Chicago, many of whom became leading figures in political philosophy and public policy. His teaching style emphasized close reading of texts and encouraged students to grapple with difficult questions without seeking easy answers.

Another interesting aspect of Strauss’s career is the controversy surrounding his political influence. While Strauss himself avoided direct involvement in politics, some of his students and followers have been associated with neoconservative movements in the United States, particularly during the late 20th and early 21st centuries. Critics have sometimes accused Strauss of indirectly inspiring policies they view as elitist or interventionist, though many scholars argue that such interpretations oversimplify his complex and nuanced views on democracy and philosophy.

Strauss’s method of esoteric reading—interpreting texts for hidden meanings—has also sparked fascination and debate. He believed that many great philosophers wrote in a way that concealed their true thoughts to protect themselves from persecution or to shield society from disruptive ideas. This approach, while innovative, has been criticized by some as speculative or overly subjective. Nonetheless, it remains a hallmark of Straussian scholarship and a point of intrigue for those studying his work.

Finally, Strauss’s personal library, now housed at the University of Chicago, offers a glimpse into his intellectual world. Filled with heavily annotated books in multiple languages, it reflects his rigorous approach to scholarship and his deep engagement with a wide range of philosophical traditions. Strauss’s marginal notes often reveal his critical and questioning mind, providing insight into how he developed his interpretations of complex texts.

Daily Affirmations that Embody Leo Strauss Ideas

These daily affirmations are inspired by the core themes of Leo Strauss’s philosophy, including the pursuit of wisdom, the importance of classical thought, and the tension between reason and revelation. They are designed to encourage reflection and personal growth in line with his ideas.

1. Today, I will seek wisdom in the eternal questions of life.
2. I will approach challenges with both reason and an openness to deeper truths.
3. I commit to reading and reflecting on ideas that stand the test of time.
4. I will question modern assumptions with a critical mind.
5. Today, I embrace the struggle to understand the good life.
6. I will honor the balance between individual freedom and communal responsibility.
7. I seek to uncover hidden meanings in the world around me.
8. I will dedicate time to the life of the mind and its pursuits.
9. Today, I value the wisdom of the past as a guide for the present.
10. I strive to live with virtue and philosophical curiosity.
11. I will reflect on the moral foundations of my actions.
12. I embrace the complexity of political and ethical dilemmas.
13. Today, I will pursue truth, no matter how obscured it may be.
14. I commit to a life of thoughtful inquiry and reflection.
15. I will seek to understand the interplay of power and justice in my world.

Final Word on Leo Strauss

Leo Strauss remains a towering figure in 20th-century political philosophy, whose ideas continue to provoke and inspire. His defense of classical thought, critique of modernity, and innovative approach to textual interpretation have left a lasting imprint on the study of philosophy and politics. Strauss challenged the intellectual trends of his time—historicism, relativism, and positivism—by urging a return to the fundamental questions of human existence. His emphasis on the tension between reason and revelation, the importance of natural right, and the role of philosophy in shaping political life offers a framework for addressing the moral and political challenges of any era. Though often misunderstood or controversial, Strauss’s legacy endures through his writings and the generations of scholars he influenced. His work reminds us that philosophy is not a relic of the past but a vital endeavor for understanding the human condition and striving toward a just society.