By Miriam Leonard

ISBN-10: 0199277257

ISBN-13: 9780199277254

Classical PresencesSeries Editors: Lorna Hardwick, Professor of Classical reviews, Open collage, and James I. Porter, Professor of Greek, Latin, and Comparative Literature, college of Michigan The texts, rules, pictures, and fabric tradition of historic Greece and Rome have continuously been the most important to makes an attempt to suitable the earlier with a view to authenticate the current. They underlie the mapping of switch and the statement and tough of values and identities, outdated and new. Classical Presences brings the most recent scholarship to undergo 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 trendy citizen. The authors she investigates, who comprise Lacan, Derrida, Foucault, and Vernant, have had an incalculable effect at the path of classical reviews during the last thirty years, yet classicists have not begun to offer due consciousness to the the most important function 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)

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An Egyptian priest is reported to have said that the Greeks remain eternally children. We may say, on the contrary, that the Egyptians are vigorous boys, eager for self-comprehension, who require nothing but clear understanding of themselves in an ideal form in order to become Young Men. In the Oriental Spirit there remains as a basis the massive substantiality of Spirit immersed in Nature. To the Egyptian Spirit it has become impossible—though it is still involved in inWnite embarrassment—to remain content with that.

40 It was the individual’s identity, then, as ‘a subject to the law’ which deWned his emerging self-awareness as an agent. As ‘each citizen began to be aware of himself as an agent’, he became aware of himself as ‘master’ of his actions and master of his ‘reason’ and ‘power of judgement’. Tragic man’s gradual enlightenment recalls the tropes of the Hegelian Oedipus. Like Hegel’s Oedipus, Vernant’s political man has not yet reached a full sense of his own subjectivity: But neither the individual nor his internal life had acquired enough consistency or autonomy to make the subject the centre of the decision from which his actions were believed to emanate.

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. In Letters on Dogmatism and Criticism, Schelling reconWgures the Kantian debate about metaphysics as a problem of freedom. For Kant the metaphysical problem of freedom is insoluble: it is infeasible to prove that freedom is possible, but it is equally diYcult to prove that it is impossible and that the rule of necessity is absolute.

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Athens in Paris: Ancient Greece and the Political in Post-War French Thought (Classical Presences) by Miriam Leonard

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