Abstract

The influence of Leo Strauss on study of Jewish thought has been twofold. In first instance, his novel and radical readings of Jewish philosophical texts, most particularly of works of Maimonides, have generated that combination of unease and respect that moves other scholars to engage in comprehensive counterargument. Much of Isadore Twersky's long chapter on law and philosophy in his Introduction to Mishneh Torah1 can be read as animated response to Straussian theses. In place of Straussian contention that aims of law and philosophy are contradictory and mutually exclusive, Twersky characterizes two spheres as reciprocal and complementary. Maimonides' elitism is seen by Twersky as a wise recognition of societal reality, not as a permanent comment on human nature, and his esotericism is viewed as circumscribed by pedagogical, not intrinsic-philosophical, considerations. A good deal of David Hartman's book Torah and Philosophic Quest2 is attempt to prove that Maimonides strove to integrate philosophy into a refined religious sensibility and that he did not choose the way of dualism which bifurcates theoretical excellence and concern for polis. Whole chapters of Marvin Fox's Interpreting Maimonides' are devoted to contesting Strauss's method of locating and interpreting contradictions in Guide of Perplexed, as well as Strauss's implicit claim that Maimonides believed in self-sufficiency of reason. Interest in Strauss by students of Jewish thought, however, has not been confined to his readings of Jewish philosophical texts. Recent years have seen a proliferation of scholarship dedicated to articulating Judaic implications of Strauss's own world-view. In 1987, Strauss's early work Philosophie und Gesetz was translated into English by Fred Baumann at Jewish Publication Society and given introduction by Ralph Lerner that characterized it as expressing a yearning for an enlightened Judaism to which he might cleave with heart and mind.4 In

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