By Miriam Leonard

Classical PresencesSeries Editors: Lorna Hardwick, Professor of Classical reports, Open collage, 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 regularly been the most important to makes an attempt to suitable the prior so as to authenticate the current. They underlie the mapping of switch and the statement and difficult of values and identities, outdated and new. Classical Presences brings the most recent scholarship to endure at the contexts, idea, 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 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 impression at the course of classical reports over the past thirty years, yet classicists haven't begun to offer due awareness to the the most important function of the traditional international within the improvement in their philosophy.

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But that is not so at all. Deleuze and Guattari, Anti-Oedipus How not to think of Oedipus as a ‘given’? Can there be any more paradigmatic Wgure than Oedipus? ‘From the very beginning’ have we not been encouraged in precisely the conviction Deleuze and Guattari ask us to reject? ôeí óüí ôïØ ðÆæÜäåØªìš Š÷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 .

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.

In this conWguration, the pharmakos is not so much the powerless sacriWcial victim whose elimination is brought about by the tyrannical powers that be—ostracism is hardly a precursor to the pogrom. Rather, ostracism is the democratic answer to the problem of the tyrant within. The collective power of the people is summoned to act against the creeping insinuation of monarchy into the democratic institution. By identifying Oedipus with the Wgure of the pharmakos, Vernant is also posing a challenge to the anthropological reading of the scapegoat.

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