 While many scholars still see Strauss as clearly siding with Athens (Meier 2006; Velkley 2011; Lampert 2013), recent scholarship has continued to debate which side of the divide Strauss finds most convincing.  Some argue that Strauss uncovers “Plato as the fundamental philosophical ally of the standpoint of Jerusalem, which rejects the project of a philosophical or scientific foundation of ethics in favor of its foundsion in divine revelation as law” (Vatter, p. 206).  Others contend that Strauss’s “engagement with Jersualem is itself an aspect of philosophy as a contemplative way of life” (Bernstein, p. xxii).   And still others maintain that Strauss shared with Maimonides “The struggle to bring about a grerater amount of harmony through a fertile tension [between philosophy and the life of Torah], in individual human beings and thus in collective human affairs” (Green 2013, p. 87). 