Over the past day—and indeed for months and weeks—I have been watching and involved with arguments dismissing “postmodern approaches” to classics #ClassicsAndTheoryRant (1/15)
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Not true. For instance, Irad Malkin and others use Deleuze et al to usefully reconsider cultural transmission in mediterranean.
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This is your reply.
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In the end, it's virtue signalling and poor research - and I'm not joking on this, most of research on feminism, gender, ethnicity & similar issues in Antiquity would NEVER be published if it was to the same publication standards as research on other subjects.
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Way to go to lose an audience, past, present and future.
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1) Holding aside the undeserved contempt of those scare quotes (what's tacitly being ?'ed about gender and ethnicity?), seeing eg both the social dependency (ie constructedness) and malleability of gender and sexuality as expressions of power in Euripides is no 'injection of
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2) today's secular morality', but rather, could disclose a sensitivity in ineluctably contemporary terms of *Euripides' own sensitivity* to human life. A masculine king would persecute a sexually ambiguous foreigner, but dresses as a woman to get close to that foreigner—out of
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3) 'curiosity'—and when discovered, is torn apart by that foreigner's (that god's) female worshippers: Foucauldian genealogy and biopower are surely as good a way to think of The Bacchae as, what, Matthew Arnold? Of course it's a fair and strong point that embracing Foucault
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4) should in no way excuse philological or analytical carelessness, short-cuts, or ignorance! But in my view, a sweeping dismissal of Foucauldian tools would be similarly careless. Yes, many Aristotelians are less good at philosophy than Aristotle was — almost everybody is.
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5) But throwing away the baby with the bathwater in the course of polishing the tub to a brilliant scholarly luster seems to me a category error. /fin
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