Over the last couple of months I’ve had a couple of reviews published. Both books are excellent. And they are quite related. The first is Nicholas Rengger’s Just War and International Order: The Uncivil Condition in World Politics for the Review of Faith and International Affairs. The second is Robert Howse’s Leo Strauss: Man of Peace for E-International Relations. Both are published with Cambridge University Press. I want to say a couple of things that didn’t make it into the reviews for the sake of space.
First, regarding Rengger’s book. It is remarkable the extent to which just war is totally misunderstood, and the reasons causing us to misunderstand it. His point is, essentially that once politics began to question the morality of certain tactics of war, the big question of whether a war was just became displaced by the question of whether our actions were legal. This is a hugely important change because it is no longer easy or clear that we should ask whether or not to allow violence to enter politics but how and in what way politics is violent. This is quite obviously related to the question of security, which only arrives in full bloom once Machiavelli and Hobbes have had their way with the holy books. Violence is permitted too easily. Far too easily. I’m writing this post under the environment of the American Senate releasing the executive summary of its committee report on torture. The questions, “is it worth it?” or “Is it permissible?” miss the moral point. Merely posing them means some kind of moral introspection about the relationship between politics and violence has been lost.
This relationship between politics and violence is a running them in Howse’s book. Strauss, it turns out, has a great deal to say about international politics, state violence, international law, and so on. Howse covers an incredible range of material, in Strauss’s written work and in his newly available lecture transcripts. One point which I left out of the review is that using the transcripts is not as difficult as at first seems, despite their quasi-private character. This procedure is perfectly legitimate, as Strauss used it himself. In his introductory essay to Mendelssohn’s The Morning Hours and the Friends of Lessing, Strauss uses the private correspondence between Jacobi and Mendehlssohn to clear up ambiguities in the public record regarding Lessing’s “Spinozism,” that is, whether he was an atheist. Certainly if private correspondence is suitable for that weighty subject, the less private character of classroom conversations can be used for insights regarding questions of everyday political relevance.
The one thing I loved about Howse’s book is how it puts to rest any doubt that Strauss resembles the caricature usually represented in popular media. The polemical case against this has already been made by a handful of others in the aftermath of America’s invasion of Iraq, but now we have a philosophical case against this nonsense. Any writers who continue extolling that simplistic tripe demonstrate the shortcomings of their reading habits. To wit, this bizarre review by Richard Wolin in the Chronicle of Higher Education. We leave this review learning more about Richard Wolin than either Leo Strauss or Rob Howse’s book. Though Wolin has faced criticism recently about his reviews.
Video of a dialogue on the book held at Penn State with commentary from Anne Norton is available here.