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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, photographs, and fabric tradition of old Greece and Rome have continually been an important to makes an attempt to acceptable the earlier with the intention to authenticate the current. They underlie the mapping of switch and the statement and tough of values and identities, previous and new. Classical Presences brings the most recent scholarship to undergo at the contexts, conception, 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 position 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 effect at the path of classical experiences over the past thirty years, yet classicists haven't begun to offer due awareness to the an important function of the traditional international within the improvement in their philosophy.
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Extra info for Athens in Paris: Ancient Greece and the Political in Post-War French Thought (Classical Presences)
20 Introduction which puts forward a ‘veriWable’ thesis about the relationship between a particular reading of a Greek text and the adoption of a discrete political position. It is rather a study of how the encounter with Greek thought provided the impetus for an innovative formulation of the central questions of political philosophy. That is why the chapters each explore a particular political issue, namely the question of the political subject, the diYculty of establishing a relationship between ethics and politics, and the role of self-analysis in the life of the citizen.
In the remainder of this chapter I want to trace this development in the anti-Enlightenment thought of post-war France. How did the debates about Oedipus within structuralist and post-structuralist thought challenge French post-war opposition to the humanist appropriation of antiquity? I want to examine how French intellectuals returned to a debate about Oedipus to deWne and redeWne their own visions of the political subject in the contemporary world. I argue that it is in their own rediscovery of the tragic, and the Wgures of Oedipus and Antigone, in particular, that the French post-war tradition reorientated the Enlightenment debate about the political subject.
C. d . 65). ’ I do not share Rudnytsky’s disparaging remarks about Senecan drama, nor indeed his implied model of reception, but the general point about the ‘discovery’ of the Greeks by German culture still holds. 13 Critchley (1999), 220. 14 Lacoue-Labarthe (2003), 11. 15 See Ferris (2000), 223 who asserts: ‘Unlike Nietzsche’s The Birth of Tragedy, Schelling’s remarks on tragedy have generated little critical or interpretative attention even though Oedipus and the Subject of Philosophy 25 consequences of the Kantian critique of metaphysics.