This book is the culmination of Heinrich Meier's acclaimed analyses of the controversial thought of Carl Schmitt. Meier identifies the core of Schmitt's thought as political theology--that is, political theorizing that claims to have its ultimate ground in the revelation of a mysterious or supra-rational God. This radical, but half-hidden, theological foundation unifies the whole of Schmitt's often difficult and complex oeuvre, cutting through the intentional deceptions and unintentional obfuscations that have eluded previous commentators. Relating this religious dimension to Schmitt's (...) support for National Socialism and his continuing anti-Semitism, Meier compels the reader to come to terms with the irreconcilable differences between political theology and political philosophy. His book will give pause to those who have tended to gloss over the troubling aspects of some of Schmitt's ideas. With editions in German, French, Italian, and now English, Meier's two books on Schmitt have dramatically reoriented the international debate about Carl Schmitt and his significance for twentieth-century political thought. "Standing far above the rest . . . is Heinrich Meier's new study, Die Lehre Carl Schmitts , which covers all of Schmitt's writings. . . . Meier's work has forced everyone to take a second look at the assumptions underlying Schmitt's better-known writings and reconsider some that have been ignored."--Mark Lilla, reviewing the German edition in The New York Review of Books. (shrink)

Although Schmitt never answered Strauss publicly, in the third edition of his book he changed a number of passages in response to Strauss’s criticisms.

This book, by one of the most prominent interpreters of Leo Strauss's thought, was the first to address the problem that Leo Strauss himself said was the theme of his studies: the theologico-political problem or the confrontation with the theological and the political alternative to philosophy as a way of life. In his theologico-political treatise, which comprises four parts and an appendix, Heinrich Meier clarifies the distinction between political theology and political philosophy and reappraises the unifying center of Strauss's philosophical (...) enterprise. The book is the culmination of Meier's work on the theologico-political problem. It will interest anyone who seeks to understand both the problem caused by revelation for philosophy and the challenge posed by political-religious radicalism. The appendix makes available for the first time two lectures by Strauss that are immediately relevant to the subject of this book and that will open the way for future research and debate on the legacy of Strauss. (shrink)

Heinrich Meiers Buch versucht am Leitfaden der Frage, ob Zarathustra ein Philosoph oder ein Prophet ist, zum Kern des Dramas vorzustoßen.

The book sets out to determine political philosophy as a philosophic concept and to test it face to face with the challenge posed by revealed Religion.

Einführende Bemerkungen zu einem umstrittenen Begriff.

Alexandre Kojève had traveled via Peking. The high official of the French Ministry of the Economy stopped off in Berlin in order to speak to the heads of the German Socialist Student Association. In the Hotel Berliner Hof on Lake Diana, the Parisian guest advised Dutschke & Co. that the most important thing they could do would be to learn Greek. Such an answer to the question “What is to be done?” was not expected from this famous man, whose legendary (...) seminars on Hegel's Phenomenology of Spirit in the Thirties had inspired an entire generation of French scholars and intellectuals. Kojève's long-standing acquaintance, who looked after his guest during his stay in Berlin, was no less baffled to hear from the Hegelian that his next stop was Plettenberg. “Where else should one travel to in Germany? Carl Schmitt is after all the only one with whom it is worthwhile to talk.”. (shrink)

Recovering Reason: Essays in Honor of Thomas L. Pangle is a collection of essays composed by students and friends of Thomas L. Pangle to honor his seminal work and outstanding guidance in the study of political philosophy. These essays examine both Socrates' and modern political philosophers' attempts to answer the question of the right life for human beings, as those attempts are introduced and elaborated in the work of thinkers from Homer and Thucydides to Nietzsche and Charles Taylor.

This collection by some of the leading scholars of Strauss's work is the first devoted to Strauss's thought regarding education. It seeks to address his conception of education as it applies to a range of his most important concepts, such as his views on the importance of revelation, his critique of modern democracy and the importance of modern classical education.

Zusammenfassung Sportvereine reagieren auf einen Veränderungsdruck ihrer Umwelt selten einheitlich und keinesfalls immer so, wie es die damit verbundenen Forderungen nahe legen. Was steckt hinter diesem Phänomen? Weshalb ist es anscheinend so irrelevant für die Entwicklung der Sportvereine, wenn externe Experten die Notwendigkeit von Strukturveränderungen einfordern? Bedeutet dies, dass Sportvereine ausschließlich nach dem Gutdünken ihrer Funktionäre operieren, oder dass sie gar unfähig sind, sich von Ereignissen in ihrer Umwelt zu Lernprozessen anregen zu lassen? Der vorliegende Beitrag beschäftigt sich mit der (...) Lernfähigkeit von Sportorganisationen. Dabei zeigt sich der Sportverein als besonders lernfähig im Hinblick auf eine Abwehr von Irritationen. Die Notwendigkeit dieser Abwehr ergibt sich aus den sportvereinsspezifischen Organisationsstrukturen. (shrink)

Heinrich Meiers Reflexionen zu Rousseaus "Rêveries" haben das philosophische Leben im Ganzen zum Gegenstand. Sie bedenken seinen Beginn und sein Ende. Sie verhandeln seinen Grund, sein Ziel und seine tragende Mitte.

Nichts ist so umstritten im Denken von Leo Strauss und nichts ist so zentral für sein Verständnis wie das theologisch-politische Problem. Da es im Zentrum von Strauss' Politischer Philosophie steht, findet der Streit seinen Niederschlag in allen großen Kontroversen, die sein OEuvre umgeben. Heinrich Meiers theologisch-politisches Traktat ist die erste Schrift zu Strauss, die das Problem, von dem Strauss sagte, es sei das Thema seiner Untersuchungen gewesen, zu ihrem Thema macht. Neben dem programmatischen Vortrag "Das theologisch-politische Problem", der auf dem (...) internationalen Leo Strauss Symposium in München im Juni 2002 große Beachtung fand, enthält sie den Kommentar "Zur Genealogie des Offenbarungsglaubens", der eine kühne genealogische Skizze von Strauss aus dem Nachlass zugänglich macht und argumentativ entfaltet, sowie den Text "Der Tod als Gott. Eine Anmerkung zu Martin Heidegger", der den Blick auf einen Philosophen richtet, auf dessen Denken das theologisch-politische Problem seinen langen Schatten geworfen hat, ohne dass es bei ihm jemals ein Thema von Gewicht war. (shrink)

A reappraisal of Ecce Homo and The Antichrist within Nietzsche’s oeuvre. Nietzsche's Legacy takes on the most challenging and misunderstood works in Nietzsche’s oeuvre to illuminate his view of what a philosopher is and what constitutes a philosophic life. Interpreting Ecce Homo and The Antichrist as twin books meant to replace the abandoned Will to Power project, Heinrich Meier recovers them from the stigma of Nietzsche’s late mental collapse, showing that these works are, above all, a lucid self-assessment. The carefully (...) written pair contains both the highest affirmation—the Yes of the “revaluation of all values”—and the most resolute negation—the No to Christianity. How the Yes and the No go together, how the relation between nature and politics is to be determined, how Nietzsche’s intention is governing the political-philosophical double-face: this is the subject of Nietzsche’s Legacy, which opens up a new understanding of Nietzsche’s philosophy as a whole. (shrink)

"On the Happiness of the Philosophic Life" presents Heinrich Meier's confrontation with Rousseau's "Rêveries", his most beautiful and daring writing. The "Rêveries" show the fire of philosophy in the mirror of the water; in the reflections of the unlimited, needing more precise determination; of the inconspicuous, needing careful inspection; and of the surface, needing in-depth Interpretation.

Das vorliegende Buch unternimmt de Versuch, die Politische Philosophie als philosophischen Begriff zu bestimmen und diesen Aug' in Aug' mit der Herausforderung der Offenbarungsreligion zu bewähren.

Eine neue Sicht des letzten und am wenigsten verstandenen Buches von Rousseau.

Zusammenfassung Sportökonomen empfehlen dem europäischen Profifußball eine Rezeption der Kooperationsdesigns der US-amerikanischen Profiligen, da diese als Prototyp eines langfristig überlebensfähigen Meisterschaftsbetriebs angesehen werden. Der vorliegende Beitrag argumentiert auf der Basis einer Rekonstruktion der Entwicklung der Zentralvermarktung der Fußball-Bundesliga, dass dem deutschen Profifußball diese Option versperrt ist, da die politischen Anspruchsgruppen des Fußballs die Bewahrung des europäischen Sportmodells einfordern. Zugleich hat das Zusammenspiel von politischen Regulierungsbemühungen und Medienentwicklung zur Einführung eines höchst problematischen Wettbewerbsdesigns im europäischen Profifußball geführt, das aber schwer veränderbar (...) erscheint. (shrink)

"Spolien – intentional wiederverwendete Bauglieder – referenzieren auf etwas nicht mehr Vorhandenes und machen dieses zugleich materiell präsent. Als einstiger Teil des Ab- wesenden verweisen sie im neuen Kontext zurück auf ihre Herkunftsobjekte. Sie verkörpern abstrakte Konzepte, Autorisierung und Authentisierung. In den präsentierten Bei- spielen werden verschiedene Ähnlichkeitsbezüge zum Herkunftsmonument diskutiert, die von formalen Referenzen über die exzessive Verkörperung zur formlosen Verarbeitung des Materials in einer neuer Oberfläche reichen. Spoils – intentionally reused architectural fragments – refer to something that no (...) longer exists and re-present it materially. As a former part of the absent, they refer back to their original objects in their new context. They embody abstract concepts, authorization and authentication. In the examples presented, different ways of referring to the original monuments are discussed, ranging from formal references to excessive embodiment and complete loss of shape. ". (shrink)

In this book Heinrich Meier takes on the question of the meaning of Nietzsche's Thus Spoke Zarathustra, which has long proven controversial among readers. Meier closely examines the work to find a coherent structure and uncover the meanings in the figure of Zarathustra. By showing the unity in Zarathustra's life and teaching, Meier argues that the hidden architecture of the work reveals the development of self-knowledge for the philosopher. What Is Nietzsche's Zarathustra? A Philosophical Confrontation makes clear in its careful (...) attention to the text that Nietzsche's deepest concern is with understanding himself and the world, rather than with a view of himself as a prophet. (shrink)

WE ALL KNOW THE PICTURE OF THE PHILOSOPHER that Aristophanes drew in the Clouds for both philosophers and nonphilosophers. As he is shown to us in this most famous and thoughtworthy of comedies, the philosopher, consumed by a burning thirst for knowledge, lives for inquiry alone. In choosing his objects, he allows himself neither to be led by patriotic motives or social interests nor to be determined by the distinctions between good and evil, beautiful and ugly, useful and harmful. Religious (...) prohibitions frighten him as little as do the power of the majority or the ridicule of the uncomprehending. His attention is fixed on questions of the philosophy of nature and of language, in particular on those of cosmology, biology, and logic. By the keenness of his mental powers, the intransigence of his scientific manner, and the superiority of his power of discourse, he casts a spell on his pupils and gains coworkers, who assist him in his zoological experiments, astronomical and meteorological observations, or geometrical measurements. His self-control and endurance enable him to withstand every deprivation that results from carrying out his scientific projects. By contrast, he lacks moderation. Piety and justice do not count among the qualities on which his reputation is based. Authority and tradition mean nothing to him. In making his innovations, he no more takes into consideration what is time-honored than in his teaching he takes account of the vital needs of the society on whose fringes he places himself along with his friends and pupils. The laboratory in which he pursues his studies is supported for the most part by voluntary donations and owes its existence, moreover, to its relative seclusion and inconspicuousness. It is similar to a bubble that is connected to its surroundings only by a modest exchange of air. However, the precautions taken by the school are so insufficient and the restrictions on entrance so slight that outsiders can be allowed in, if they so desire, without close scrutiny of their fitness and can thereby become witness to the most shocking statements and arguments, such as when the philosopher reveals to a neophyte in almost as many words that the supreme god who is honored in the political community not only does not exist but also does not deserve to be honored, and therefore is not a god. (shrink)