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Political Philosophy and the God of Abraham
 
 
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Political Philosophy and the God of Abraham [Paperback]

Thomas L. Pangle (Author)
4.7 out of 5 stars  See all reviews (3 customer reviews)

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Book Description

July 25, 2007

In this book noted scholar Thomas L. Pangle brings back a lost and crucial dimension of political theory: the mutually illuminating encounter between skeptically rationalist political philosophy and faith-based political theology guided ultimately by the authority of the Bible. Focusing on the chapters of Genesis in which the foundation of the Bible is laid, Pangle provides an interpretive reading illuminated by the questions and concerns of the Socratic tradition and its medieval heirs in the Christian, Jewish, and Islamic worlds. He brings into contrast the rival interpretive framework set by the biblical criticism of the modern rationalists Hobbes and Spinoza, along with their heirs from Locke to Hegel. The full meaning of these diverse philosophic responses to the Bible is clarified through a dialogue with hermeneutic discussions by leading political theologians in the Judaic, Muslim, and Christian traditions, from Josephus and Augustine to our day. Profound and subtle in its argument, this book will be of interest not only to students and scholars of politics, philosophy, and religion but also to thoughtful readers in every walk of life who seek to deepen their understanding of the perplexing relationship between religious faith and philosophic reason.

(2004)

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Editorial Reviews

Review

Like all of Thomas Pangle's work, Political Philosophy and the God of Abraham is stunningly erudite and discerning. Pangle makes splendid use of the great commentators and critics, listening to voices as diverse as the Rashi, Maimonides, Ibn Ezra, Calvin, Spinoza, and Kierkegaard, but Pangle's argument is very much his own. He is intellectually relentless, wrestling with titanic questions, arguing with elegance and clarity.

(Wilson Carey McWilliams, Rutgers University 2004)

The dialogue between philosophic rationalism and faith-based wisdom is here brought back to life with a depth and intensity that is unique in contemporary thought and discourse.

(Hillel Fradkin, President, Ethics and Public Policy Center 2004)

His goal is ambitious—nothing less than to reinvigorate what he describes as 'the encounter between political philosophy and the Bible' at the highest intellectual level.

(Ralph C. Hancock First Things 2007)

Noted scholar Thomas L. Pangle discusses the mutually illuminating encounter between skeptically rationalist political philosophy and faith-based political theology guided ultimately by the authority of the Bible.

(Shofar )

An enticing introduction to the richly provocative debate about fundamental questions of faith raised among the Bible's greatest students—Augustine and Aquinas, Ibn Ezra and Maimonides, al-Ghazali and Averroes, Luther and Calvin—and an array of writers from ancient and modern philosophical traditions as well... No one who follows Pangle's investigation could fail to be moved by the weight and force of the deeply serious moral world of the Bible.

(Weekly Standard )

A far more sophisticated and erudite, but by no means less passionate, plea for the restitution of the Biblical vision of world order than is observable amongst the American evangelical right is found in Thomas Pangle's Political Philosophy and the God of Abraham... A tribute to the resources of the religious intellect.

(Muslim World )

Pangle takes the reader on a fascinating tour of a period in Western intellectual history when modernist philosophy takes its leave of biblical authority.

(Choice )

Of all his excellent books, Pangle seems to have taken the greatest care in writing Political Philosophy and the God of Abraham. Every sentence, every phrase, every word counts.

(Claremont Review of Books )

This wise book is of considerable merit and importance.

(James V. Schall Review of Metaphysics )

From the Back Cover

Noted scholar Thomas L. Pangle brings back a lost and crucial dimension of political theory: the mutually illuminating encounter between skeptically rationalist political philosophy and faith-based political theology guided ultimately by the authority of the Bible. Focusing on the chapters of Genesis in which the foundation of the Bible is laid, Pangle provides an interpretive reading illuminated by the questions and concerns of the Socratic tradition and its medieval heirs in the Christian, Jewish, and Islamic worlds.


Product Details

  • Paperback: 304 pages
  • Publisher: The Johns Hopkins University Press; 1 edition (July 25, 2007)
  • Language: English
  • ISBN-10: 0801887615
  • ISBN-13: 978-0801887611
  • Product Dimensions: 8.8 x 6.1 x 0.8 inches
  • Shipping Weight: 1.1 pounds (View shipping rates and policies)
  • Average Customer Review: 4.7 out of 5 stars  See all reviews (3 customer reviews)
  • Amazon Best Sellers Rank: #981,458 in Books (See Top 100 in Books)

More About the Author

Thomas L. Pangle is the Co-Director of The Thomas Jefferson Center for the Study of Core Texts and Ideas. He holds the Joe R. Long Chair in Democratic Studies in the Department of Government at the University of Texas at Austin. He held previously the University Professorship in the Department of Political Science at the University of Toronto, and is a lifetime Fellow of the Royal Society of Canada. He has taught at Yale, Dartmouth, the Ecole des Hautes Etudes en Sciences Sociales (Paris), the University of Oklahoma--where he was Feaver MacMinn Visiting Scholar, and the University of Chicago--where he also delivered the Exxon Distinguished Lectures in Humane Approaches to the Social Sciences.

Educated at Cornell University (BA) and the University of Chicago (PhD), he has won Guggenheim, Isaac Waltam Killam, Canada Council, Connaught, Social Sciences and Humanities Research Council, Carl Friedrich von Siemens, and four National Endowment for the Humanities fellowships.

He has been awarded The Benton Bowl, Yale University (for contribution to education in politics) and the Robert Foster Cherry Great Teacher of the World Prize, Baylor University. At the invitation of the Bavarian Academy of Sciences he delivered the Werner Heisenberg Memorial Prize Lecture.

He is General Editor of The Agora Editions (Cornell U. Press), and is a member of the editorial boards of Political Research Quarterly, and Polis, Journal of the Society for the Study of Greek Political Thought; of the Advisory Board, Centre for Liberal Education, Carleton University, Ottawa; of the Research Council, International Forum for Democratic Studies of the National Endowment for Democracy; and of the Council, North American Chapter, Society for the Study of Greek Political Thought. He served as Senior Advisory Editor, Books in Canada: The Canadian Review of Books 1995-98; and as a member of the Executive Council of the American Political Science Association.

He is the author of Montesquieu's Philosophy of Liberalism (U. of Chicago Press, 1973); The Spirit of Modern Republicanism: The Moral Vision of the American Founders and the Philosophy of Locke (U. of Chicago Press, 1988); The Ennobling of Democracy: The Challenge of the Postmodern Age (Johns Hopkins U. Press, 1992); The Learning of Liberty: The Educational Ideas of the American Founders, co-authored with wife Lorraine (Univ. Press of Kansas, 1993); Justice Among Nations: On the Moral Basis of Power and Peace, co-authored with Peter J. Ahrensdorf (University Press of Kansas, 1999); Political Philosophy and the God of Abraham (Johns Hopkins U. Press, 2003); Leo Strauss: An Introduction to His Thought and Intellectual Legacy (Johns Hopkins University Press, 2006); and The Theological Basic of Liberal Modernity in Montesquieu's Spirit of the Laws (Chicago: University of Chicago Press 2010). He has a DVD and audiotape lecture course entitled "The Great Debate: Advocates and Opponents of the American Constitution," marketed by The Teaching Company.

 

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11 of 12 people found the following review helpful:
5.0 out of 5 stars Athens and Jerusalem Revisited, November 21, 2004
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I am writing this review mainly in response to the two reviews submitted by Mr. Whitaker below. Apparently the main criticism of the aforementioned reviews is that Pangle does not take seriously enough the Bible's claim to wisdom. Indeed Whitaker appears to be more interested in defending his own teacher's (Leon Kass's) version of the Athens vs. Jerusalem debate against Pangle, and then to impute this version to the teacher of both Pangle and Kass, Leo Strauss, than he is with considering that what Pangle has written may be true. What Hancock has written regarding Strauss's supposed indecision or neutrality is simply wrong. It is true that Strauss approached the Jerusalem side of the debate with great sobriety, but he was no less than Pangle a defender of Socratic philosophy against revelation. As Stanley Rosen--one of Strauss's best students--has noted on many occasions, no serious student of Strauss ever doubted that Strauss was not a theist but that he recognized the anthropological necessity of belief in revelation for the vast majority of modern Westerners, i.e., for those lacking the intellectual gifts necessary to pursue philosophy in the Socratic sense. There simply is no doubt that, by Strauss's interpretation, one cannot be a true believer in the God of revelation and also be true to the philosophic (Socratic) way of life. The tension is simply irreducible, and is akin to the tension between the philosopher and the city. In Socratic terms this is the Delphic imperative to pursue self-knowledge rather than submit to orthodoxy of any kind. It should be noted that one does not choose to be a philosopher but rather is or is not capable of becoming a philosopher, if properly educated, based on the nature of one's soul. In the "Republic" Socrates describes to Glaucon and Adeimantus the differences among types of souls by telling the young men the myth of the lottery of lives (Er) and the mysteries of philosophy. The Myth of Er replaces the tragedy of the Fall with philosophy. Philosophy denies evil in the Biblical sense and replaces fear of God with wonder and amazement. This is why philosophy is closer to comedy than tragedy: a Socratic satyr-play. Those with souls which fall on the side of revelation would do better, in my opinion, not to attempt a synthesis of Athens and Jerusalem--as Mr. Whitaker obviously would like to pursue--but rather to defend revelation against Socratic rationalism. "Whether the Bible or philosophy is right is of course the only question which ultimately matters. But in order to understand that question one must first see philosophy as it is. One must not see it from the outset through Biblical glasses. Wherever each of us may stand, no respectable purpose is served by trying to prove that we eat the cake and have it. Socrates used all his powers to awaken those who can think out of the slumber of thoughtlessness. We ill follow his example if we use his authority for putting ourselves to sleep" (Leo Strauss, "On the Euthyphron").

Pangle does point out a positive connection between Socratic philosophy and the religions of monotheistic revelation. The difference between ancient and modern philosophy is grounded in their differing views of human nature and divinity. Plato seems to indicate obscurely that the deepest fulfillment of human nature is achieved through rational inquiry into the eternally divine, and Socratic philosophy is the defense of this inquiry. Modern philosophy holds that human nature strives toward nothing but the satisfaction of base desires and passions and rejects as unnatural and fanatical the higher aspirations of human nature which the ancients took for granted. It seems that since all human beings are not equally capable of intelligently pursuing this divine way of life (philosophy) the moderns rejected divinity during the political project of emancipation brought forth in the Enlightenment in order to legislate such things as equality and the natural rights of man. It is true that the divine as understood by Socratic philosophy is quite different from the divine as understood by the believers in revelation. Socratic philosophy understands the Socratic way of life to be the most choiceworthy life for a human being which provides the only true view of the eternal (the eternal being the fundamental questions and problems which confront human thought as such), whereas revelation rejects Socratic skepticism (as it must) and the aporetic way of life of the philosopher in favor of politicized orthodoxy, i.e., communal religious practice. Pangle is keen to point out that, despite these differences, Socratic political philosophy and believers in revelation of the God of Abraham have common political principles which unite them against the Enlightenment form of political atheism. This commonality consists in the rejection of moral relativism spawned by the modern Enlightenment in the name of equality, which denies that there is an answer to the question "How should I live?" in favor of allowing each individual to decide for himself what is best, regardless of how base or immoral, and to go about being a God himself by "creating" the world in accord with his will.
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10 of 12 people found the following review helpful:
5.0 out of 5 stars Challenging, Rewarding Book, November 25, 2003
By A Customer
An extremely learned, thoughtful study of the book of Genesis up to and including the binding of Isaac. Boasts an impressive command of commentaries ancient, medieval, and modern on the text. Highly recommended.
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7 of 8 people found the following review helpful:
4.0 out of 5 stars A Difficult Read but Thought Provoking, June 15, 2004
By A Customer
First of all, this book is about philosophy and theology, not about politics. By the term "Political Philosophy" the author means "Political" in terms of how men organize their belief systems. Specifically, the author cites a number of theologians, both modern (Karl Barth, Soren Kirkegard, Milton) and ancient (Socrates, Plato, St. Augustine, Maimonedes).

Second, what this book is about: the author examines the text of Genesis from the beginning through the life of Abraham. I can imagine a follow-up book that examines the rest of the Pentateuch through the life of Moses. A primary concern of the author is the relationship between God and Man, especially regarding the nature of man as a sinful being, and his need to perform sacrifice to God. A secondary major theme is the nature of dialogue between individual men (Adam, Cain, Noah & his sons, and most importantly Abraham) and God.

This book is thoroughly researched and annotated. The actual text is 184 pages, and the remaining about 1/3 of the book is citations and short excerpts and explanations of the various philosophers that Pangle has referred to in the body of the text. A serious student could use the citations as a reading list.

My primary disagreement with Pangle's book, is that I believe,the two main contributions Abraham's experience with God gave to mankind's philosophy and theology were 1)there is But THE One God, and 2)the end of Human Sacrifice as a propriation of that God. Pangle ultimately is more concerned with the concept of Justice.

I read all of this book once, and several sections twice. In some discussions the author's main point gets lost in the heavy citation and quotations. Also, the author's own (theological) bias with regard to the need and requirement of sacrifice as expressed in Genesis seems to color the discussion. However, I am not a theologian or philosopher, nor do I have the extensive sources at hand that Pangle does, and my Hebrew and Latin skills date from high school coursework in the late 60's.

Still, this book is worth reading as it will encourage the reader to examine his own understandings and force him to at least think about he/she would defend them. The exposure to the writings of Milton, St. Augustine, Socrates, etc are certainly worth the price of time and effort to read this book.

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THIS BOOK SEEKS TO REINVIGORATE THE ENCOUNTER BETWEEN POLITIcal philosophy and the Bible. Read the first page
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Ibn Ezra, God Himself, Paradise Lost, Thomas Aquinas, Tree of Life, Holy One, Holy Writ, Mount Moriah, Holy Spirit, Martin Luther, Midrash Rabbah, Augustine City of God, Augustine Genesis, Pierre Bayle, Two Treatises of Government
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