By Miriam Leonard
Classical PresencesSeries Editors: Lorna Hardwick, Professor of Classical experiences, Open collage, and James I. Porter, Professor of Greek, Latin, and Comparative Literature, collage of Michigan The texts, rules, photos, and fabric tradition of historic Greece and Rome have consistently been the most important to makes an attempt to suitable the prior so that it will authenticate the current. They underlie the mapping of switch and the statement and hard of values and identities, previous and new. Classical Presences brings the most recent scholarship to endure at the contexts, thought, 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 tasks 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 grew to become 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 contain Lacan, Derrida, Foucault, and Vernant, have had an incalculable impact at the path of classical experiences during the last thirty years, yet classicists haven't begun to provide due awareness to the the most important function of the traditional international 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)
If Schelling was the Wrst to make tragedy a privileged space for examining the implications of Kant’s critique of metaphysics, it is Hegel who makes tragedy the deWning feature of his philosophical project. And, indeed, Hegel will be the one who will make Oedipus a synonym of the philosophical itself. Oedipus comes to deWne Schelling’s philosophical project without ever actually being named. In Hegel, it is the moment of Oedipus’ self-discovery, the moment he names himself as the answer to the riddle of the Sphinx, which will constitute the origin of philosophy.
In the Hegelian scheme all history can be understood as the history of Spirit. And so his ‘historical’ account of the successive cultures of the past is in fact the story of the realization of the Spirit, the coming into the light of self-knowledge of the subject. The Spirit thus emerges from ignorance, superstition, magic mythical thought, and all forms of non-knowledge of selfconsciousness to become the cornerstone of Hegel’s of philosophy. Hegel’s historical account is not only temporally located, it also has a spatial dimension.
Instead of representing an abstract and universal conXict between freedom and necessity, the fate of the tragic hero is caught up in the historically speciWc clash of social orders. He Wnds himself trapped between the poles of ‘religious thought’ and the new development of ‘political practices’. 39 The hero has an incipient notion of political subjectivity, he is ‘actively committed, facing up to the consequences of his actions’ but his accession to the new order remains ‘incomplete’. For Vernant, this identity is speciWc to the historical development of Athens as a democratic polis in the Wfth-century: 37 39 Vernant (1988c), 53; (1972d ), 46.