By Vassilis Lambropoulos
Within the controversy over political correctness, the canon, and the curriculum, the function of Western culture in a post-modern global is usually debated. to explain what's at stake, Vassilis Lambropoulos lines the ideology of ecu tradition from the Reformation, concentrating on a key section of Western culture: the act of interpretation as a different perform of knowing and a civil correct. Championed via Protestants insisting on self sustaining interpretation of scripture, this perfect of autonomy ushered within the period of modernity with its essentialist philosophy of common guy and his aesthetic realizing of the realm. After explaining the dominance of ecu tradition throughout the mixed archetypes of Hebraism (reason and morality) and Hellenism (spirit and art), Lambropoulos exhibits how the rule of thumb of autonomy has been reworked into the cultured, disinterested contemplation of items in themselves. Arguing that it's time to restoration the socio-political size to the move of autonomy, he proposes family tree of the Hebraic-Hellenic archetypes will help us overview newer models--like the Afrocentric one--and redefine the debate surrounding schooling, Eurocentrism, and cultural politics.
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Extra resources for The Rise of Eurocentrism: Anatomy of Interpretation
The fact that such an approach was ﬁrst applied to the primary religious work of the West is not at all paradoxical. On the contrary, it was the precarious, ambivalent use of the Bible by the believers at that time that dictated the approach. When the voice of the text is no longer heard by its community, “it is literature that rises out of the absence of Holy Writ, its evasions, withdrawals, and silences” (Needler 1982: 397). Literary criticism emerged as the paradox of secular theology, of a theology that could no longer depend on faith alone for the legitimation of its sources and authority.
Saving the Text,” to borrow a title (Hartman 1981), was from the beginning its raison d’être and rallying cry. That Text has been the Bible. The very possibility of the project of criticism as a non-theological interpretation was ﬁrst fully established by Benedict (Baruch) de Spinoza (1632–77), who explored the links between theology, close reading, and politics. Spinoza tried to save the Bible from the devastating Wars of Religion (1560–1660) and the onslaught of empiricist reason in diverse ways: he mediated between Maimonides and Descartes, he dismissed divine in- 22 CHAPTER ONE spiration, he wrote a Hebrew grammar.
Instead of being the privilege of the few, “the highest power of Scriptural interpretation belongs to every man” (119)—to the extent, of course, that this is a religious duty and an individual right: this is the democratic Biblical secularism of the Tractatus. In a telling passage, the possibility as well as the limits of interpretation as a civil right are deﬁned: “Therefore, as the supreme right of free thinking, even on religion, is in every man’s power, and as it is inconceivable that such power could be alienated, it is also in every man’s power to wield the supreme right and authority of free judgment in this behalf, and to explain and interpret religion for himself.