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Antigone's Claim - Kinship Between Life & Death (Anglais) Broché – 18 septembre 2002

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Book by Butler Judith

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I began to think about Antigone a few years ago as I wondered what happened to those feminist efforts to confront and defy the state. Lire la première page
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Couverture | Copyright | Table des matières | Extrait | Index
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10 internautes sur 10 ont trouvé ce commentaire utile 
Profound work on the legacy of Antigone 29 juillet 2009
Par J. Draper - Publié sur Amazon.com
Format: Broché
Antigone's revolt lives on! As Butler says herself in the introduction, she is not a classicist and has no desire to be one. This book is about the intellectual/artistic legacy of the figure of Antigone and the political and philosophical implications of her performative resistance to state power. Having taken a seminar in 1998 with Butler on the very topic of Antigone, I can assure you that the author is well aware of the ambiguity of Sophocles's play. As Butler demonstrates, this ambiguity is what has driven so many diverse interpretations by major thinkers such as Hegel and Lacan and playwrights like Hoelderlin and Brecht. Butler insightfully analyzes the critical-artistic tradition that has developed since Sophocles and helps to demonstrate this tradition's continued relevance in the present day--in any case where individual desire conflicts with the institution of the state as it functions to set the parameters of the normal or acceptable in society.
16 internautes sur 20 ont trouvé ce commentaire utile 
Must Like Hegel & Lacan 4 janvier 2007
Par Dan - Publié sur Amazon.com
Format: Broché Achat vérifié
I haven't finished this extremely short text yet. It was originally a small series of lectures. Basically, Butler critiques Hegel's and Lacan's appropriations of Antigone (both the play and, especially, the character) to represent a certain ideal. She summarizes rather lucidly both Hegel's and Lacan's positions. Of course, the problem with both Hegel and Lacan is that they are so dense and (often) obscure that, like Nietzsche, they get appropriated left and right themselves. So understanding what they *really* ever meant is always slippery. But Hegel and Lacan are familiar territory for Butler. She's no Classicist, and she's upfront about that. I think she does a phenomenal job highlighting the ultimately untenable postion(s) Hegel and, to a lesser extent, Lacan assume in relation to Antigone. I haven't finish yet, but Butler is certainly setting up her own "feminist" reading. It's not concerned with "what the Greeks thought" the way classical scholars (by definition) often are. Rather, she's clearly relating Greek tragedy to the modern world in response to the past 300 years of (post)enlightenment thinking. A more recent text that also deals with a lot of this material is The Antigone Complex by Cecilia Sjoholm - if you're interested.
9 internautes sur 12 ont trouvé ce commentaire utile 
very intelligent, ground-breaking book!!! 7 février 2006
Par km - Publié sur Amazon.com
Format: Broché
Judith Butler's study of Antigone, over the course of these 3 lectures, yields important and timely insights about how we might understand kinship and love in today's society. Her analysis of Hegel, Levi-Strauss, and Lacan is impressively rigorous. A must read for anyone interested in liguistics, structuralism, feminism and contemporary questions about political belonging.
29 internautes sur 51 ont trouvé ce commentaire utile 
Butler (Miss Butler if ur nasty) is at is again... 7 août 2001
Par Un client - Publié sur Amazon.com
Format: Relié
Judging from the reader reviews on this website, Judith Butler has yet again succeeded in provoking the outrage of several diehard and blue-in-the-face classics scholars. Those classicists who feel outraged by her work might consider her illuliminating comments on Hölderlin's own translation of Antigone, translations that themselves were received as scandals in their time and that continue, like Antigone in Butler's view, to provoke critical thought. If you think Antigone belongs on the shelves of a dusty library, you might as well leave this book alone, since here she's haunting queer bars and dining at the most interesting and vital family meals imaginable, where queer sons and daughters struggle together with their just as queer parents to figure out how it is that we might say our word to a world that persists in ignoring what it is that we have to say.
22 internautes sur 52 ont trouvé ce commentaire utile 
where's the beef? 31 décembre 2000
Par Robert Alpert - Publié sur Amazon.com
Format: Relié
Prof. Butler has many references to Hegel and Lacan but remarkably few to the play itself. Of those only one or two are in Greek. It is not at all clear that she is familiar with the language--for example: on page 8 of her book she transliterates Antigone's response to Creon as "kai phemi drasai kouk aparnoumai to ne". This may be a misprint but in any case the last word should be "mey" (mu eta). Does Prof. Butler understand the force of the initial "kai" or the function of the article at the end? I have no sense of engagement with the line--instead she offers two translations, both inaccurate. . The problem is that Antigone is such an ambiguous text that even a reading in Greek using the lines as evidence is problematic. She seems to depend on what others have said about Antigone rather than going through the work of actually reading the play in Greek by herself. The line I quoted is I think -- apart from translating "glory" as "kleos"(correct as far as it goes though had she bothered to study the linguistic history and possibilities of the word she might have helped her argument)-- the only sign of any contact with the Greek. The passage she presents about the primacy of the brother over the child--a passage that has troubled readers of Antigone since the nineteenth century-- is given in English and her conclusion that Antigone's notion of Kinship is eccentric seems to suggest she has not read recent scholarship. Rather Prof. Butler has an agenda (nb her anti-Catholicism) which she presents using the play as a forum. She is certainly entitled to her agenda and entitled to argue that Antigone represents it. Problem is she offers no textual evidence and has I fear little or no familiarity with Greek. If you want to make an argument you have to back it up with evidence not hearsay--where's the beef?
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