Diss.--Germanistik--Kassel--Gesamthochschule Kassel / Universität des Landes Hessen, 1985. / Bibliogr. p. 217-248.

Texte remanié de: Diss.--Fachbereich Historisch-philologische Wissenschaften--Göttingen--Georg-August-Universität, 1987.

Thesis (D.M.A.)--University of North Texas, 2004. / Accompanied by 5 recitals, recorded Feb. 26, 2001, Nov. 12, 2001, Aug. 8, 2002, July 21, 2003, and Oct. 27, 2003. Includes bibliographical references and discography (p. 40-46).

Mainz, Universiẗat, Diss., 2004.

Texte remanié de: Diss.--Universität Freiburg im Breisgau, 1989. / Bibliogr. p. 278-292.

由于秉持古典哲学观念和传统写作技艺，施特劳斯笔下的自然正当到底意味着什么，十分令人费解。像施特劳斯解读古典著作那样的一种对《自然权利与历史》的详细疏解，实属必要。本文通过对《自然权利与历史》前四章的深入剖析，澄清了古典自然正当学说的基本内容和主要特征。以苏格拉底－柏拉图的探究式怀疑主义为底色的古典自然正当观念，既不是一种自然法学说，也不是一般所谓的绝对主义，而是一种苏格拉底式的正义观。通过对“自然保持哲学上的忠诚，这种正义观得以突破犬儒主义与理想主义之间的两难困境，而始终坚守中道。 / 论文分为两个部分。第一部分首先从自然正当的角度重新解释了苏格拉底问题。接着，通过参照施特劳斯的其它相关著作，澄清了自然正当与自然法之间的本质区别，这个区别在《自然权利与历史》一书中被刻意模糊了。最后，结合当代德国公法学家卡尔施密特的相关论说，分析了施特劳斯对“例外状态的简短讨论。施特劳斯与施密特曾经有过短暂的交锋，该部分对例外状态的阐释，也是对两者思想差异的另一种解读。 / 论文第二部分主要在于说明，古典的自然正当学说如何面对三种强有力的挑战，即习俗主义、神圣启示和历史主义。习俗主义的代表是伊壁鸠鲁主义，其内核是享乐主义。习俗主义之所以否认自然正当，根源在于它主张一种唯物主义的世界观，将感官快乐奉为最高的善。通过从理论上复原前科学的政治世界，施特劳斯证明了哲学产生的必然性与正当性，以及哲学对于启示的合理拒绝。与以上两种否定自然正当的立场相比，历史主义是偶然产生的，是现代精神的特殊产物，但却是当前挡在自然正当观念面前的最大障碍。通过融合施特劳斯其它著作中的相关信息，本文详细梳理了历史主义从出现到成熟的全过程。鉴于历史主义的最终结果是海德格尔的生存哲学，所以这一梳理同时也简单回答了早期现代哲人的“不懈努力如何最终成就了海德格尔的生存主义。 / This dissertation examines Leo Strauss's teaching of natural right through a close reading of the first half of one of his masterpieces Natural Right and History. Due to the dialectic and "historical" character of its argument, "what natural right actually was for Strauss is surprisingly difcult to say". Contrary to the general impression, this dissertation finds that Leo Strauss's natural right doctrine is neither a type of natural law teaching nor any kind of absolutism, but a Socratic idea of justice which by insisting on a philosophic loyalty to "nature" avoids "cynicism" on the one hand and "idealism" on the other. / This dissertation consists of two parts. The first part, dealing with the specific properties of Strauss's natural right teaching, is divided into three sections. Firstly, the "Socratic problem" of Strauss is reinterpretated from the point of view of natural right. Secondly, the essential differences between natural right and natural law, which are on the surface blured in NRH, are elaborated by detailed textual analysis of both NRH and Strauss's other relevant essays. In the third section, Strauss's discussion of "extreme situation" in NRH is examined in contrast with the views of Carl Schmitt on the same subject which are now becoming increasingly popular both in China and the western world. / The second part of the dissertation is devoted to three objections of natural right, i.e., conventionalism, divine revelation and historicism, while the first two of which may be regarded as eternal alternatives to natural right, the last one is characteristic of modern philosophy. Corresponding to each of the three sections, the hedonism of Epicurus, the conflict between reason and faith and the radical historicism of Heidegger are treated with special attention. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / 李明坤. / Thesis (Ph.D.)--Chinese University of Hong Kong, 2012. / Includes bibliographical references (leaves 121-131). / Abstracts in Chinese and English. / Li Mingkun. / 前言 --- p.1 / Chapter 第一部分 --- 何为自然正当？ --- p.22 / Chapter 第一章 --- 苏格拉底问题 --- p.25 / Chapter 第二章 --- 自然正当与自然法 --- p.33 / Chapter 2.1 --- 古典自然正当学说的基本内容 --- p.33 / Chapter 2.2 --- 自然法问题 --- p.41 / Chapter 第三章 --- 论例外状态 --- p.48 / Chapter 3.1 --- 自然正当与“例外问题 --- p.48 / Chapter 3.2 --- 例外状态与施密特 --- p.53 / Chapter 第二部分 --- 反驳与回应 --- p.60 / Chapter 第四章 --- 习俗主义 --- p.60 / Chapter 4.1 --- 城邦：习俗还是自然？ --- p.64 / Chapter 4.2 --- 快乐与美德 --- p.68 / Chapter 4.3 --- 伊壁鸠鲁主义与古今之争 --- p.71 / Chapter 第五章 --- 启示问题 --- p.75 / Chapter 5.1 --- 《自然权利与历史》章二的主题 --- p.77 / Chapter 5.2 --- 韦伯立场的根基及其政治哲学含义 --- p.80 / Chapter 5.3 --- 启示与哲学的冲突及其解决 --- p.85 / Chapter 第六章 --- 历史主义 --- p.93 / Chapter 6.1 --- 早期现代哲学的历史转向 --- p.94 / Chapter 6.2 --- 历史学派及其现代预设 --- p.100 / Chapter 6.3 --- 历史主义的哲学化 --- p.108 / 结语 --- p.119 / 参考文献 --- p.122

Diss.--Philosophische Fakultät I--Zürich--Universität Zürich, 1987. / Bibliogr. p. 203-233.

Thesis (Ph. D.)--Princeton University, 1974. / Includes bibliographical references (leaves 138-140).

If we take the hermeneutic challenge of Socratic irony seriously, what are we to make of Socrates’ proposal in the Republic that the women of the guardian class are to be educated and rule alongside the men (451c-457c)? Historically, the proposal has inspired controversy, whether as too great a departure from the customary, or as insufficiently just to woman-kind. But Socrates’ proposal is only the first of a trio of plans, known as the Three Waves, an image for the waves of laughter Socrates fears will greet them. His second proposal recommends that the guardians be bred together, with children raised by all in ignorance of their parents; the third proclaims the rule of philosophers as kings. Readers usually link the first two, insofar as both involve plans for women. But while the discussion of the Second Wave is spurred by Socrates’ interlocutors, Socrates introduces the First and Third Waves on his own initiative. The aim of this study is to argue that the First and Third Waves have the deeper connection: the political problems of women and of the philosopher share a pattern in common, as Socrates’ image of philosophy as a maiden in distress illustrates (495c). Both women and philosophy exist in tension with the city under its customary laws, and Socrates’ solution for both, namely rule of the city and education at its hands, is likewise the same. My interpretation of the First Wave seeks to take seriously its seriously funny aspects, such as naked exercise for both sexes, together (452a), and Glaucon’s attachment to the principle that women be taken as weaker and men as stronger (452c); but these must be taken alongside the appeal of Socrates’ corresponding recommendation that women be clothed in “robes of virtue” (457a). By examining such aspects of the women’s law, and suggesting how they shed light on the philosopher-king, this study aims to do justice to the irony of Socrates’ “best city in speech,” recognizing both the appeal of his proposals and the political problems they make manifest. / 1 / Mary Morrison Townsend

Par une analyse comparative de la Bible, Ancien Testament, selon la méthode structurale de Cl. Lévi-Strauss, avec les textes d'Homère, d'Hérodote, de Platon, et d'autres auteurs grecs antiques, il est avancé que la Bible aurait été écrite à l'époque hellénistique, par des auteurs juifs acculturés, éduqués à la grecque. L'Israël biblique tel que raconté dans les livres de Genèse à II Rois serait alors une fiction littéraire inspirée de la Cité idéale des Lois de Platon, nantie de mythes grecs, tirés de l'Enquête d'Hérodote et des principaux cycles de la mythologie grecque (Argonautes, Thèbes, Héraclès, Troie), adaptés en hébreu à des personnages du Proche-Orient (dont certains sont historiques, comme les rois). Par une accumulation de parallèles très précis, aussi bien au niveau des récits que des lois, et le relevé de certains anachronismes, il peut être démontré que l'emprunt s'est fait dans le chef de la Bible envers la littérature grecque, lorsqu'on sait que l'époque hellénistique tardive constitue le terminus ad quem de la Bible, correspondant à l'apparition des premiers manuscrits. En pointant les sources grecques de la Bible, il est montré que les livres de Genèse à Rois auraient été écrits par le même auteur : "l'hypothèse documentaire", édifiée par des théologiens, considérant que la Bible est un assemblage de récits et lois disparates issus de différentes époques de l'histoire d'Israël, hypothèse déjà en désuétude depuis quelques décennies, se trouve contestée par des arguments en faveur d'une unité rédactionnelle, allant de paire avec une datation plus tardive que celles généralement avancées. Through a comparative analysis of the Bible, Old Testament, according to the structuralist method of Cl. Lévi-Strauss, with the texts of Homer, Herodotus, Plato, and several other Greek ancient authors, it is stated that the Bible would have been written in the Hellenistic era, by acculturated Jewish authors, educated in a Greek fashion. The Biblical Israel as told in the books of Genesis to II Kings would then be a literary fiction inspired by the Ideal City of Plato's Laws, supported by Greek myths, inspired by Herodotus' Histories and the main Greek mythic cycles (Argonauts, Thebes, Heracles, Troy), adapted in Hebrew to characters of the Ancient Near East (some of them being historical, as the kings). By an acculumation of very accurate parallelisms, and by pointing some anachronisms, it can be shown that the borrowing was made in the head of the Bible to the Greek literature, knowing that late Hellenistic era constitutes the terminus ad quem for the Bible, corresponding to the appearance of the first manuscripts. By pointing the Greek sources of the Bible, it is shown that the books from Genesis to Kings would have been written by the same author. The "documentary hypothesis", built by theologians, considering that the Bible is an assembling of various narratives and laws, coming from differents eras of Israel's history, a hypothesis alreday falling into disuse in the last decades, is challenged by arguments in favor of a redactionnal unity, going along with a later dating than those usually stated.