Hi loren
Op vrijdag, 29-oct-99 schreef loren:
l| More on foucault v. Derrida:
l| Althought Foucault maintains that geneology is not about finding origins,
l| does it not resemble a kind of nostalgia that is common to Derrida's critique
l| of history? It seems that Foucault admires certain practices that have been
l| marginalized by traditional historicism, such as the ethics of Rome and
l| Greece in Antiquity. Also, defining geneology as the "history of the present"
l| also seems to bring about two distinct (but related) problems for Derrida: 1)
l| the temporal present as a myth and 2) his critique of history as a nostalgic
l| narrative. any thoughts?
There might be more to the rejection of a 'metaphisics of the present' then just
ontology, maybe Derrida is influenced by a kind of jewish metaphysics of written history, which BTW fits in perfectly (maybe not by coincidence) with Hegelian philosophy of history.
You suggest Foucault's studies of ancient Greek texts are motivated by love for
a certain period in history. I think there's more to it than just that. Nietzsche
has shown how much the Christian ethics and ontology have influenced Western
philosophy and lead it into a dead end street. That's IMHO the main reason Foucault
looked back to prechristian texts in order to find grounds for a fresh start.
Nietzsche again was an excellent example of how study of the stoa, cynics and
sceptics can give inspiration for new thoughts.
regards
--
erik
*~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~*
Erik Hoogcarspel mailto: jehms@xxxxxxxxxxxx
*===================================================================================*
Op vrijdag, 29-oct-99 schreef loren:
l| More on foucault v. Derrida:
l| Althought Foucault maintains that geneology is not about finding origins,
l| does it not resemble a kind of nostalgia that is common to Derrida's critique
l| of history? It seems that Foucault admires certain practices that have been
l| marginalized by traditional historicism, such as the ethics of Rome and
l| Greece in Antiquity. Also, defining geneology as the "history of the present"
l| also seems to bring about two distinct (but related) problems for Derrida: 1)
l| the temporal present as a myth and 2) his critique of history as a nostalgic
l| narrative. any thoughts?
There might be more to the rejection of a 'metaphisics of the present' then just
ontology, maybe Derrida is influenced by a kind of jewish metaphysics of written history, which BTW fits in perfectly (maybe not by coincidence) with Hegelian philosophy of history.
You suggest Foucault's studies of ancient Greek texts are motivated by love for
a certain period in history. I think there's more to it than just that. Nietzsche
has shown how much the Christian ethics and ontology have influenced Western
philosophy and lead it into a dead end street. That's IMHO the main reason Foucault
looked back to prechristian texts in order to find grounds for a fresh start.
Nietzsche again was an excellent example of how study of the stoa, cynics and
sceptics can give inspiration for new thoughts.
regards
--
erik
*~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~*
Erik Hoogcarspel mailto: jehms@xxxxxxxxxxxx
*===================================================================================*