“The Classical Roots of Poststructuralism: Lacan, Derrida, and Foucault” by Paul Allen Miller: Summary and Critique

Poststructuralism and the Classical Tradition

• Integration with Classical Roots: Miller argues that poststructuralist thinkers such as Lacan, Derrida, and Foucault are deeply indebted to the Classical Tradition, despite common misconceptions that poststructuralism opposes it (Miller, 1998, p. 204).
• Philosophical Lineage: These thinkers engage extensively with Greek philosophy, especially Plato and Sophocles, as they reinterpret Western philosophical traditions through their work (Miller, 1998, p. 205).

Lacan’s Engagement with Sophocles and Plato

• Antigone and Ethics of Desire: Lacan’s seminars on Sophocles’ Antigone present her as an embodiment of “pure desire,” transcending societal norms and representing an ethical act beyond conventional binaries (Miller, 1998, p. 207).
• Platonic Influences: Lacan draws heavily on Plato’s Symposium, examining themes of desire, love, and transference through Socrates’ interactions, particularly focusing on the interplay between erastēs (lover) and erōmenos (beloved) (Miller, 1998, pp. 210–213).
• Psychoanalytic Framework: Lacan’s use of Greek tragedy and philosophy seeks to reinterpret psychoanalytic concepts, emphasizing a pursuit of authentic desire rather than normative ethical frameworks (Miller, 1998, p. 209).

Derrida’s Critique of Platonic Writing

• The Pharmakon in Plato’s Phaedrus: Derrida interprets Plato’s critique of writing as a metaphorical pharmakon—simultaneously poison and remedy—highlighting the tension between materiality and meaning in Western metaphysics (Miller, 1998, p. 214).
• Deconstructive Reading: Derrida’s analysis uncovers the inherent instability within Platonic thought, revealing how writing disrupts the dialectic’s attempt to establish pure presence and truth (Miller, 1998, p. 217).
• Philosophical Critique: He critiques Foucault’s claims in Histoire de la folie, arguing that the foundations of Western reason lie in Plato’s logos, which Foucault fails to adequately address (Miller, 1998, pp. 217–218).

Foucault’s Turn to Stoicism and Ethics

• Historical Genealogy of Ethics: Foucault’s later works shift focus to Stoic philosophy, emphasizing practices of self-mastery and ethical subjectivity as alternatives to normative moral systems (Miller, 1998, p. 219).
• Ethics as Self-Care: His exploration of ancient Stoicism, particularly through Seneca and Epictetus, frames ethics as a “technology of the self,” contrasting with Derrida’s textual emphasis and Lacan’s psychoanalytic focus (Miller, 1998, pp. 218–219).
• Dialogue with Poststructuralism: Foucault subtly responds to Derrida by highlighting the role of practical philosophy over metaphysical abstraction, challenging the Platonic devaluation of writing and externality (Miller, 1998, pp. 219–220).

Convergence and Divergence

• Shared Classical Engagement: Despite their differences, Lacan, Derrida, and Foucault collectively draw on classical texts to challenge modern epistemologies and ethics, underscoring the centrality of antiquity in poststructuralist thought (Miller, 1998, p. 221).
• Philosophical Innovation: Their reinterpretations of Sophocles, Plato, and Stoic traditions contribute to their broader critiques of structuralism and humanism, emphasizing the complexity and contingency of truth and identity (Miller, 1998, p. 220).

Conclusion

• Relevance of the Classics: Miller concludes that understanding poststructuralism requires engaging with its classical roots. The debates among Lacan, Derrida, and Foucault often pivot on interpretations of antiquity, making the Classics integral to their philosophical innovations (Miller, 1998, p. 222).

1. Poststructuralism and Classical Roots

• The article establishes that poststructuralism, often perceived as a radical break from traditional Western thought, is deeply rooted in classical traditions.
• It argues that thinkers like Lacan, Derrida, and Foucault engage with Greek tragedy and philosophy not to repudiate but to reinterpret them (Miller, p. 204).
• Contribution: It redefines poststructuralism as an extension rather than a rejection of classical literary and philosophical traditions.

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2. Psychoanalysis and Ethics of Desire (Lacan)

• Lacan’s engagement with Sophocles’ Antigone is framed as a model for understanding “pure desire” beyond societal norms and binaries (Miller, p. 207).
• His application of Platonic concepts like love and transference (Symposium) links psychoanalysis to classical traditions of desire and ethics.
• Contribution: Enriches psychoanalytic literary theory by providing classical paradigms for understanding desire, subjectivity, and ethics.

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3. Deconstruction and the Metaphysics of Presence (Derrida)

• Derrida’s reading of Plato’s Phaedrus introduces the concept of the pharmakon to illustrate the ambiguity of writing as both a remedy and poison (Miller, p. 214).
• This critique of “logocentrism” problematizes the Western privileging of speech and presence over writing and absence.
• Contribution: Develops deconstruction as a method to question hierarchical oppositions in texts, drawing directly on Platonic discourse.

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4. Genealogy of Power and Knowledge (Foucault)

• Foucault’s later work on Stoic ethics and self-fashioning engages with ancient practices of “writing the self” (hupomnemata) to redefine ethics as a practice of freedom (Miller, p. 218).
• His focus on Greco-Roman practices provides a genealogical method for examining how discourses of power and subjectivity have evolved.
• Contribution: Integrates classical philosophy into Foucauldian theories of power, ethics, and the subject, offering new approaches for literary and historical analysis.

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5. Intertextuality and Reception Theory

• The article highlights how Lacan, Derrida, and Foucault use classical texts as intertexts to develop their theoretical frameworks (Miller, p. 204).
• Their readings transform classical works into critical tools for exploring modernity, ethics, and subjectivity.
• Contribution: Demonstrates the value of classical reception for intertextual and reception theory in literary studies.

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6. Structuralism to Poststructuralism

• The transition from structuralist to poststructuralist thought is examined through the critique of Saussurean linguistics and the totalizing tendencies of structuralism (Miller, p. 206).
• Poststructuralism’s emphasis on historical specificity and contestable norms aligns with the classical debate between logos and muthos.
• Contribution: Positions classical discourse as a pivotal point in the evolution from structuralism to poststructuralism.

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7. Ethics and Aesthetics of Existence

• Foucault’s focus on Stoicism and Roman philosophy connects the practice of self-mastery with an “aesthetics of existence” (Miller, p. 218).
• This philosophical framework informs literary theories that explore identity, subjectivity, and ethical self-fashioning.
• Contribution: Advances ethical criticism by tying aesthetic and ethical self-formation to classical practices.

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8. Critique of Universalizing Narratives

• The poststructuralist rejection of “master narratives” is contrasted with classical teleologies, such as the Platonic logos, to illustrate their limitations (Miller, p. 206).
• Contribution: Provides a classical critique of universalism, reinforcing poststructuralism’s emphasis on local, contingent interpretations in literary theory.

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9. Theoretical Pluralism in Literary Analysis

• The article advocates for a pluralistic engagement with classical texts, suggesting that their interpretations by poststructuralists open diverse avenues of critique (Miller, p. 222).
• Contribution: Encourages literary theorists to adopt multi-faceted approaches that integrate psychoanalysis, deconstruction, and genealogy.