Das fruhe rom und die Latiner by Andreas; Kolb, Frank (trans.) Alföldi

By Andreas; Kolb, Frank (trans.) Alföldi

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The continued relevance of this phenomenon justifies our present study" (213). In her most recent work, Aryans, Jews, and Brahmins, however, Figueira offers indications of a broader, less slanted herrneneutic. "26 Identifying the myths that are active in intellectual work has considerable explanatory power: myths are inherently social and political, but they also admit of individual creativity and innovation; they can have a powerful legitimating function, circumscribing a proper field of inquiry, but they also evolve, depending on historical circumstance.

From such "conceptions," more rigid "structures" develop: Evidence conforms to conceptions just as often as conceptions conform to evidence. After all, conceptions are not logical systems, no matter how much they aspire to that status. They are stylized units which either develop or atrophy just as they are or merge with their proofs into others. Analogously to social structures, every age has its own dominant conceptions as well as remnants of past ones and rudiments of those of the future. It is one of the most important tasks in comparative epistemology to find out how conceptions and hazy ideas pass from one thought style to another, how they emerge as spontaneously generated pre-ideas, and how they are preserved as enduring, rigid structures [Gebilde] owing to a kind of harmony of illusions.

It is clearly the politicized content of recent scholarship that represents a problem (the "grand narratives of 'gender, race, and nation7ideology") and not basic theoretical forms of analysis and critique. "^^ Because of her denigration of "high theory," however, the "extra-political7'and the border between it and discourses of power are never precisely located. 25 As she argues in The Exotic, the Orientalist treatment of the Indian other is genealogically related to and homologous with contemporary theoretical perspectives (jargon, obscurantism, esotericism, and nihilism, all mixed with privilege); thus, the history of this encounter is deployed in service of contemporary polemic, and not in the interest of more closely approximating the truth of the tradition or performing an "effective history" that assists in a more truthful version of contemporary cross-cultural encounter (as hermeneutics would dictate, if it were properly integrated).

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