Download The Limits of Heroism: Homer and the Ethics of Reading (The by Mark Buchan PDF
By Mark Buchan
This learn examines human wish in Homer's Iliad and Odyssey and the way it on the topic of heroic ideology. Buchan argues that the poems in reality critiqued the very ideology in which their heroes lay and asks `What occurs if we see the Iliad and Odyssey as studying the mental implications of ways to not get what you will want' instead of a narrative of wish and fulfilment of those to arrive a definite finish. 3 stories from the Odyssey , stories of `narrative traumas', are defined within the first 3 chapters and set the tone for the rest of the ebook which explores how a lot of the motion in either poems should be noticeable as a reaction to hope, highlighting the vulnerability and fragility of the human situation.
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Extra info for The Limits of Heroism: Homer and the Ethics of Reading (The Body, In Theory: Histories of Cultural Materialism)
Sample text
9 · 1 14-1 5) [each one is the law for his own wives and children, and cares noth ing about the others] . But since adult Cyclopes have no fathers but do have sons, they are in the (impossible) position of being fathers but not sons. Here, we should turn to the workings of the zero-sum game of patriarchy that is the framework for the poem itself. The Cyclopes are a fantasized solution to an en demic patriarchal tension between father and son. There is no generational ten sion in their society, because there is no generation; they represent a perfectly stable oikos frozen in time and place.
For the theory of the antidescriptivists is dependent on an act of "pri mal baptism," whereby a name is contingently grafted onto a referent. All names, the antidescriptivist position argues, can be traced back via a causal chain of links to a series of such contingent baptisms. The baptism of Polyphe mus, however, suggests just the opposite. His name surely comes from a set of descriptive features already there: he becomes Polyphemus because of his ef fusive wailings, and so the name makes sense.
The prohibition is necessary in order to foreclose the entrance of such an antidescriptivist naming, a signifier that has no signi fied. In Lacanian terms, this prohibition rules out the replacement of the real, dead father with a symbol for him, a symbol that Lacan calls the "N arne-of the-Father. " This ultimately provides entrance to the symbolic world of lan guage that is our home as speaking beings. This Name-of-the-Father-strad dling the subjective and obj ective modes of the genitive, belonging both to the father and to the child who is named by the father-produces a split between the human being who plays out the role of paternity and the symbolic mandate of paternity itself.