Classical Greek Philosophical Paideia in Light of the Postmodern Occidentalism of Jacques Derrida :: Philosophy

Classical Greek Philosophical Paideia in Light of the Postmodern Occidentalism of Jacques Derrida ABSTRACT: In his writings during the 60s and 70s, Derrida situates his doctrine of diffà ©rance in the context of a radical critique of the Western philosophical tradition. This critique rests on a scathing criticism of the tradition as logocentric/phallogocentric. Often speaking in a postured, ÃÅ"bermenschean manner, Derrida claimed that his 'new' aporetic philosophy of diffà ©rance would help bring about the clà ´ture of the Western legacy of logocentrism and phallogocentrism. Although in recent writings he appears to have settled into a more pietistic attitude towards the traditionally Judeo-Christian sense of the sacred and a stronger declamatory acknowledgment of his solidarity with the critical project of the Greek thinkers, many of his readers are still left with a sour taste in their mouths due to the denunciatory and self-ingratiating tone of his earlier writings. In this paper, I address these concerns, arguing that the earlier phallogocentric paradigm underlying Derrid a's critique of classical Greek philosophical paideia can be troped as a postmodern, Franco-Euro form of 'Occidentalism'-a 'metanarrative' very similar in intent to the Orientalism critiqued by Said. In Derrida’s earlier writings, it is indeed very difficult to untangle this Occidental metanarrative from the aporetic metaphysics of diffà ©rance. a. From Hellenocentrism to Phallogocentrism: In his highly influential Introduction to Paideia: the Ideals of Greek Culture (1933), Werner Jaeger discusses the ideals of Greek paideia in terms of their seminal influence on European culture, a culture which he forebodingly describes in the early thirties as "tired of civilization." Jaeger employs the term "hellenocentric" to describe the essential nature of the Greek influence on the development of modern European culture; his method of interpreting Greek culture rests on an attempt both to reanimate the waning classicism of nineteenth century philhellenism and to challenge the widespread, Nietzschean-inspired "war against the excessive rationalization of modern life," a war that also leads, claims Jaeger, to a carte blanche historiographical dismissal of Greek paideia as excessively rationalistic. In his attempt to reanimate and challenge nineteenth- and early twentieth-century figurings of Greek paideia, Jaeger argues that the "intellectual and spiritual nature" of Greek intel lectual life cannot be understood, as he felt it had been understood, "in vacuo, cut off from the society which produced it and to which it was addressed." In his Introduction to Paideia, Jaeger reconstructs the dynamic interplay in Greek paideia between the polis and the individual, between social responsibility and individual freedom, --in short, between the zw'/on politikon and the gnw'qi seautovn-- in the hope of restoring to European culture a greater appreciation of its hellenocentric origins.