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Pangle tries to show the manner in which Strauss became a follower of the Socrates described by Plato (and Xenophon). Starting with Plato's doctrine of ideas, he explains how Strauss conceived Socrates' turn from natural philosophy toward the study of human things. But if Strauss resurrects political philosophy and the philosophic way of life, setting them once again on the foundation they had for Plato and Xenophon, he also seems ready to shake that foundation. Pangle is forced to cope with the mortal threat to philosophy presented by faith and revelation a threat more powerfully argued by Strauss than by any other philosopher or theologian. Accepting this argument, so contrary to the antireli-gious bias of modern philosophy and science, Pangle tries nonetheless to find a