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By William V. Spanos

A research of imperialism that stretches from old Rome to the post-Cold struggle global, this provocative paintings boldly revises our assumptions concerning the family tree of the West. instead of finding its resource in classical Greece, William V. Spanos argues, we must always glance to historical Rome, which first articulated the guidelines that will develop into basic to the West's imperial venture. those founding rules, he claims, have proficient the yankee nationwide id and its overseas coverage from its origins.

The Vietnam battle is on the middle of this booklet. within the contradiction among the "free global" common sense hired to justify U.S. intervention in Vietnam and the genocidal practices used to gain that common sense, Spanos unearths the fruits of an imperialistic discourse attaining again to the colonizing cause of the Roman Empire. Spanos identifies the language of growth within the "white" metaphors in Western philosophical discourse because the colonization of Greek notion by way of the Romans. He exhibits how those metaphors, and their position in metaphysical discourse, have lengthy been complicit within the violence of imperialism.

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It is no accident, as I will show more fully in chapter 3, that the Occidental epic (the genre par excellence of nation and empire building — indeed, of the canonical narrative structure of Western literature at large) had its origins in what T. S. "33 In its disposition of language in the future/anterior mode, a mode oriented toward a totalized and final (aesthetic) peace, Virgil's founding end-oriented narrative structure ruthlessly obliterates or accommodates every thing but the "peak points" of "history" — not least the differential Asian "seductress," Dido,34 and the Greek Turnus.

Despite the obvious historically specific variations, the Occident has been essentially imperial ever since the Romans colonized and pacified an errant, polyvalent, and differential thinking that, as such, was not amenable to their polyvalent imperial project. In appealing to Heidegger's representation of the Western philosophical tradition at large as an "ontotheological tradition" informed by an imperial will to power that is polyvalent in its practical historical manifestations, my argument will be confronted with a certain poststructuralist objection that it effaces the differential history of the West.

The center has imposed itself on the periphery for more than five centuries. — ENRIQUE DUSSEL, The Philosophy of Liberation Did not Hegel hail Descartes as the Christopher Columbus of philosophical modernity? — JACQUES DERRIDA, Of Spirit Following Heidegger's destruction of the ontotheological tradition, my inquiry will be guided by the "presupposition" that the Occident has been essentially imperial since its origins in late Greek and especially Roman antiquity. In the name of a delineated, administered, and predictable social order emanating out of the Metropolis, Rome reduced the originative peripatetic thinking of the pre-Socratics and even the classical Greek philosophers to a derivative, calculative, and institutionalized mode of thought.

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