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For what America? Two visions -- To what does one awaken? -- Defining boundaries -- Abraham Lincoln -- Civil war, citizenship, and collectivity -- Populism and socialism -- America moves into the wider world: the labor movement and the example of the USSR -- Whither progressive politics? -- The politics of "at home" aboard -- Where do all these stories go? The 1960s, the New Left, and beyond -- At home alone: the problems of citizenship in our age.

From Plato through the nineteenth century, the West could draw on comprehensive political visions to guide government and society. Now, for the first time in more than two thousand years, Tracy B. Strong contends, we have lost our foundational supports. In the words of Hannah Arendt, the state of political thought in the twentieth and twenty-first centuries has left us effectively "thinking without a banister."Politics without Vision takes up the thought of seven influential thinkers, each of whom attempted to construct a political solution to this problem: Nietzsche, Weber

From Plato through the nineteenth century, the West could draw on comprehensive political visions to guide government and society. Now, for the first time in more than two thousand years, Tracy B. Strong contends, we have lost our foundational supports. In the words of Hannah Arendt, the state of political thought in the twentieth and twenty-first centuries has left us effectively & ldquo;thinking without a banister. & rdquo;Politics without Vision takes up the thought of seven influential thinkers, each of whom attempted to construct a political solution to this problem: Nietzsche, Weber.

A central argument of the Leviathan has to do with the political importance of education. Hobbes wants his book to be taught in universities and expounded much in the manner that Scripture was. Only thus will citizens realize what is in their hearts as to the nature of good political order. Glory affects this process in two ways. The pursuit of glory by a citizen leads to political chaos and disorder. On the other hand, God's glory is such that one can do nothing but acquiesce to it. The Hobbesian sovereign shares some of the effects of glory that God has naturally; this, however, has to be supplemented by awe and that but fear.