Leo Strauss

Leo Strauss was a highly influential twentieth-century political philosopher best known for his revival of classical political philosophy and his critique of modernity. His work reshaped the study of political theory, particularly in the United States, and generated a distinctive intellectual tradition often referred to as Straussianism. Strauss emphasised close textual reading, the recovery of ancient and medieval thought, and the enduring relevance of natural right in an age dominated by relativism and historicism.

Background and Intellectual Formation

Leo Strauss was born in 1899 in Kirchhain, Germany, into a Jewish family. He pursued his early education in Germany during a period marked by political instability and intellectual upheaval. Strauss studied philosophy at the universities of Marburg, Freiburg, and Hamburg, where he was influenced by neo-Kantianism, phenomenology, and the emerging currents of existential philosophy.
A decisive influence on Strauss’s early intellectual development was his engagement with classical philosophy, particularly Plato and Aristotle, as well as medieval Jewish and Islamic thinkers such as Maimonides and Al-Farabi. As a Jewish intellectual confronting the crisis of Weimar Germany and the rise of National Socialism, Strauss became deeply concerned with the moral and political foundations of modern society.

Exile and Academic Career

With the rise of the Nazi regime, Strauss left Germany and eventually emigrated to the United States. He held academic positions at several institutions before settling at the University of Chicago, where he taught for many years and trained a generation of influential students. His teaching style was rigorous and text-centred, emphasising careful, line-by-line interpretation of philosophical works.
Strauss’s impact as a teacher was as significant as his written work. Many of his students went on to become prominent scholars in political philosophy, classical studies, and public life, extending his intellectual influence well beyond the academy.

Critique of Modern Political Philosophy

A central theme in Strauss’s work is his critique of modern political philosophy. He argued that modern thinkers, beginning with Machiavelli and culminating in Nietzsche, abandoned the classical concern with natural right in favour of historical relativism, subjectivism, and value-neutral social science.
According to Strauss:

• Modern philosophy undermines objective standards of justice.
• Historicism denies the possibility of timeless political truth.
• Positivism reduces political philosophy to empirical description.

Strauss believed that these developments contributed to moral nihilism and weakened resistance to tyranny in the modern world.

Natural Right and Classical Philosophy

Strauss is best known for his defence of natural right, the idea that there are objective standards of justice rooted in human nature and reason. In contrast to modern natural rights theories, Strauss turned to ancient philosophy, particularly Plato and Aristotle, to recover a richer and more demanding conception of the good life.
In his view:

• Classical philosophy sought knowledge of the best political order.
• Political philosophy was inseparable from moral education.
• Philosophy aimed at truth, not merely social consensus.

Strauss argued that classical natural right provided a critical standpoint from which to judge political regimes and moral conventions.

Esoteric Writing and Persecution

One of Strauss’s most distinctive and controversial claims concerns esoteric writing. He argued that many philosophers in the past wrote in a concealed or indirect manner to protect themselves from persecution and to prevent dangerous ideas from being misused.
According to this thesis:

• Philosophers often addressed different audiences simultaneously.
• Surface meanings may conceal deeper, more radical arguments.
• Careful reading is required to uncover philosophical intent.

Strauss applied this interpretive approach to thinkers such as Plato, Maimonides, and Spinoza, as well as to early modern philosophers. This method profoundly influenced his students and reshaped approaches to the history of political thought.

Philosophy and Revelation

Another major theme in Strauss’s work is the tension between philosophy and revelation. He explored the conflict between rational inquiry and religious faith, particularly within the traditions of Judaism, Christianity, and Islam.
Strauss argued that:

• Philosophy seeks knowledge through reason alone.
• Revelation claims truth based on divine authority.
• The conflict between the two is permanent and irresolvable.

Rather than attempting to reconcile philosophy and religion, Strauss maintained that recognising this tension is essential for understanding Western civilisation and its intellectual history.

Political Philosophy and Liberal Democracy

Although often associated with conservative politics, Strauss did not offer a straightforward political programme. He was sceptical of ideological thinking and cautious about applying philosophical insights directly to political action.
Strauss recognised the moral achievements of liberal democracy, particularly its protection of freedom of thought, but he remained critical of its philosophical foundations. He argued that liberal societies depend on moral assumptions they cannot fully justify within a relativistic framework.
His work encouraged renewed reflection on civic virtue, moral education, and the responsibilities of intellectual elites within democratic societies.

Major Works

Strauss authored numerous influential works that reshaped political philosophy, including Natural Right and History, Persecution and the Art of Writing, and What Is Political Philosophy?. These texts combine historical scholarship with deep philosophical analysis and remain central to the study of classical and modern political thought.
Rather than constructing a comprehensive system, Strauss sought to reopen fundamental questions about justice, truth, and the purpose of political life.

Writing Style and Method

Strauss’s writing is characterised by precision, density, and interpretive subtlety. He avoided sweeping generalisations and focused instead on close engagement with primary texts. His method demanded patience and intellectual discipline, reflecting his belief that philosophy advances through careful questioning rather than doctrinal certainty.
This approach has been both admired for its rigour and criticised for its perceived obscurity and exclusivity.