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TheQuestionofModernityMeetstheQuestionofLeoStrauss
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losophy.Voegelinpresentedadescriptionofacivilizationaldramathatended
upinthetotalitarianexecutionofaninner-worldlyeschatologyemergingfrom
sectarianChristianity(thethesisoftheGnosticcharacterofmodernity).Arendt,
inturn,regardedthecrisisasprimarilypoliticalandhavingitsrootsinthedemise
oftheRomantrinityofreligion,tradition,andauthority.Thefourdidnotwork
outblueprintsfordirectpoliticalaction,butevokedtheunseenmeasurethatis
indispensibleasanorderingforceinthelifeofcitizens.
ArkadiuszGórnisiewiczinhischapterentitledKarlLöwithandLeoStrauss
onModernity,Secularization,andNihilismexploresStrauss’sandLöwith’s
viewsofmodernitywithaparticularemphasisputonthenotionsof"seculari-
zation”and"nihilism.”Heclaimsthatatarstglancetheirstancesonmoder-
nityseemtobequitesimilar:samedissatisfactionwiththeoutcomeofmodern
civilization,itssoullessness,itsconquestofnature,samerejectionoftheprevail-
inghistoricistunderstandingofman.ModernityforStraussconstitutesabove
allabreakwiththeclassicalthinking.Straussspeaksintermsoftheprojectof
modernity:modernityisnotaby-productofsomeobjectiveprocessesorthede-
velopmentofHegelianSpirit,butratheritwasactualizedbythemeansofsome
positiveproject.Inturn,Löwithelaboratestheproblemofmodernitynotonthe
planeofpoliticalphilosophy,butontheplaneofphilosophyofhistory.Löwith
conceivesmodernitynotasaradicalbreak,butintermsofthepersistenceofthe
basiceschatologicalpatternafterwhichthesecularizedmodernphilosophiesof
historyarefashioned(thesecularizationthesis).Hefocusesonthedemiseofthe
cosmologicalreflectionwhichbringsforthexistentialismandhistoricism.Both
StraussandLöwithclaimthatmodernityendedupinacrisiswhichmaybecalled
nihilism.Therecognitionofthecrisisofmodernityledthembothtoreflectonthe
possibilityofreturn.ButtheproblemofreturnisambiguoussincetheWestern
civilizationconsistsoftwomainelements:theBibleandGreekphilosophy,or
inamoremetaphoricallanguage:JerusalemandAthens.Inturn,forLöwiththe
problemofreturnemergednotintheformoftheconflictbetweenJerusalem
andAthens,butaboveallintheformoftwointerpretationsofnihilismgivenby
KierkegaardandNietzsche.Thechapteranalyzesthegroundsoftheirrejection
ofthehomogenousanduniversalstate.
EmmanuelPatardbeginshischapterentitledRemarksontheStrauss-Kojève
DialogueandItsPresuppositionswithbriefremarksonthecurrentgravestate
ofthemodernprojectofuniversalEnlightenment.AlexandreKojève,thefamous
commentatorofHegel,stillstoodforthemodernproject,theaimofwhichhe
called"universalandhomogeneousState,”theEnd-Statewhichissupposedto
fulfillthefundamentalaspirationsofMan,tosolveallcontradictionsandconflicts
inhumanthoughtandaction.KojèvechallengedOnTyranny,LeoStrauss’sde-
fenseandillustrationoftheclassicalviewofthefundamentalproblemsthrough
acommentaryonXenophon’sHiero.Kojève’scriticalreviewwasforStrauss
attingopportunitytoconfrontthephilosophicalquarrelbetweenAncientsand
Moderns,ina"Restatement”whichappearstobethemostextensiveandthe