By Miriam Leonard
Classical PresencesSeries Editors: Lorna Hardwick, Professor of Classical experiences, Open college, and James I. Porter, Professor of Greek, Latin, and Comparative Literature, collage of Michigan The texts, rules, pictures, and fabric tradition of old Greece and Rome have constantly been the most important to makes an attempt to suitable the earlier so as to authenticate the current. They underlie the mapping of swap and the statement and tough of values and identities, previous and new. Classical Presences brings the newest scholarship to undergo at the contexts, concept, and perform of such use, and abuse, of the classical past.Athens in Paris explores the ways that the writings of the traditional Greeks performed a decisive half in shaping the highbrow initiatives of structuralism and post-structuralism--arguably the main major currents of considered the post-war period. Miriam Leonard argues that thinkers in post-war France became to the instance of Athenian democracy of their debates over the function of political subjectivity and moral selection within the lifetime of the fashionable citizen. The authors she investigates, who comprise Lacan, Derrida, Foucault, and Vernant, have had an incalculable impression at the path of classical reviews during the last thirty years, yet classicists haven't begun to provide due awareness to the an important position of the traditional global within the improvement in their philosophy.
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Additional resources for Athens in Paris: Ancient Greece and the Political in Post-War French Thought (Classical Presences)
22 So it is that Hegel locates the advent of philosophy in the transition from Egyptian to Greek culture. The Egyptians for Hegel had some incipient notion of the Spirit. In their worship of the sun, in their cult of the dead and their belief in the immortality of the soul, they were grasping towards a vision of Spirit but, as Hegel writes, in Egypt Spirit still remains ‘trapped in stone’. Spirit expresses itself in symbols carved in stone, in a material representation which can not free itself from its corporeal enslavement.
And yet it is in their reconceptualization of politics ancient and modern that these writers are making their greatest contribution to classics. In the Wnal analysis this book aims to recast the still under-theorized question of the relationship between classics and theory. Athens in Paris highlights the dangers of separating out the history of classical scholarship from a wider history of ideas. Rethinking the relationship between classics and theory, classics and its reception forces us to rethink, re-politicize, the distance between the modern reader and the classical text.
Eí óüí ôïØ ðÆæÜäåØªì ÷øí, ôeí óeí äÆßìïíÆ . . ˇNäØðüäÆ . . Taking yours as an example, your fate . . Oedipus . . (Soph. OT 1193–4)1 So sing the chorus of Sophocles’ Oedipus Tyrannus. 2 But before Freud, ‘before becoming . . the Wgure of desire and science, Oedipus’, aYrms Lacoue-Labarthe, ‘was already a Wgure. . 3 Despite Oedipus’ ancient progeny, despite Sophocles, despite Aristotle, Lacoue-Labarthe goes on, ‘Truth to tell, and although this occurred before the sudden rise of psychoanalysis, Oedipus or the name ‘‘Oedipus’’ entered philosophy somewhat late in date.
Athens in Paris: Ancient Greece and the Political in Post-War French Thought (Classical Presences) by Miriam Leonard