Hellenocentrism

Hellenocentrism is a worldview centered on Greeks and Greek civilization. The worldview presupposes the idea that Greeks were somehow unique in world history and that Greek civilization essentially emerged from within itself.[1] Nonetheless such premises have begun frequently to be questioned recently.[1]

Meanings

Hatoon al-Fassi holds that hellenocentrism 'is a vision of history that views the Greek world as the centre of the civilised universe.'[2] Werner Jaeger uses the term 'hellenocentric' to illustrate the Greek influence on the progress of present European culture.[3] He argues that European history should always begin with Greece, where, he believes, the West belongs, both 'physically and intellectually'. Greece is where Europe should always return to because it is the 'hellenocentric world' that possesses 'the ideal’ and because, for Europe, both the temporal and spiritual journey begins there.[4] According to Nasos Vayenas, hellenocentrism can be understood as 'a conviction of the uniqueness of the Greek element and its superiority over everything foreign –a conviction that usually leads elevating Greekness to the level of an absolute value'.[5] Vayenas argues that it is rather a traditionalism that speaks of the discovery of a ‘silenced Greek tradition'.[6]

Heinrich von Staden defines hellenocentrism as the 'privilege' historians of science oftentimes confer upon 'the Greek science over the science of other ancient cultures.' He accuses Eurocentric historians of adopting a version of science that 'allows them to credit the Greeks with the invention of science and of 'the' scientific method'.[7][8] In Enrique Dussel's view, hellenocentrism asserts that Greece is where lies the cultural origin of the West and that Greek civilization 'owes nothing to the Egyptians and Semites', while, he argues, Greece was no more than a 'dependent' and 'peripheral Western part' of the Middle East.[9]

Implications

Lidewijde de Jong maintains that hellenocentrism is deeply rooted in European history and archaeology.[10] Peter Green argues that it has 'distorted and diminished the achievements of any civilisation' that came in contact with the Greeks and, of course, young Macedonians.[11] Han Lamers argues that proponents of a hellenocentric worldview, like George Trapezuntius, tried to 'reduce all forms of progress and decline ultimately to Greek affairs'.[12] Enrique Dussel held that hellenocentrism is the forefather of Eurocentrism.[13][14][15] In the same way, Markus Winkler argues, racism and colonialism have their roots in Eurocentric worldview which essentially emerged from ancient hellenocentrism.[16] Kang Jung In and Eom Kwanyong also refer to hellenocentrism as the archetype of 'Westcentrism' which, they argue, has adopted the Greek civilization as its 'intellectual origin' and universalized it.[17] Similarly, Sabelo Ndlovu-Gatsheni argues that hellenocentrism paved the way for 'Westernization' as a 'process of imposing Euro-North American-centric values on other people' at the expense of their own values.[14]

gollark: Archlinux.js is the one true kernel.
gollark: See, that bit here says <@319753218592866315>, <@!258639553357676545> has sent you a scheduled ping.
gollark: !pingwhen online <@319753218592866315>
gollark: No, I mean, on the message telling you you sent one, it pings the other person.
gollark: * them

See also

References
  1. Rollinger, Robert (2008). "The Eastern Mediterranean and Beyond: the Relations between the World of the 'Greek' and 'Non-Greek' Civilizations". In Kinzl, Konrad H. (ed.). A Companion to the Classical Greek World. Wiley-Blackwell. p. 197. ISBN 9781444334128.CS1 maint: ref=harv (link)
  2. al-Fassi, Hatoon (2007). Women in pre-Islamic Arabia: Nabataea. Archaeopress. p. 3. ISBN 9781407300955.CS1 maint: ref=harv (link)
  3. Borody, W. A. (10–15 August 1998). "Classical Greek Philosophical Paideia in Light of the Postmodern Occidentalism of Jacques Derrida". The Paideia Archive: Twentieth World Congress of Philosophy. The Paideia Archive: Twentieth World Congress of Philosophy. pp. 7–13. doi:10.5840/wcp20-paideia199820361. ISBN 9781634350518. Retrieved 29 December 2019.CS1 maint: ref=harv (link) CS1 maint: date format (link)
  4. Werner, Jaeger (1945). Paideia: The Ideals of Greek Culture: Volume I: Archaic Greece: The Mind of Athens. Oxford University Press. pp. xv, xvii. ISBN 9780195004250.CS1 maint: ref=harv (link)
  5. Vayenas, Nasos (1997). "Hellenocentrism and the Literary Generation of the Thirties". In Tziovas, Dimitris (ed.). Greek Modernism and Beyond: Essays in Honor of Peter Bien. Rowman & Littlefield. p. 45. ISBN 9780847685776.CS1 maint: ref=harv (link)
  6. Kourdis, Evangelos (2016). "The Velopoulos-Liakopoulos Phenomenon. Α Semiotic View of the Explosion of Greek Conspiracy Theories and Urban Legends in the Economic Crisis". Lexia. Rivista di Semiotica (23–24): 233.CS1 maint: ref=harv (link)
  7. von Staden, Heinrich (1992). "Affinities and Elisions: Helen and Hellenocentrism". ISIS. 83 (4): 578–595. doi:10.1086/356290. JSTOR 234259.CS1 maint: ref=harv (link)
  8. Beasley, Caitlin. "hellenocentrism". Quillets and Quackery. Retrieved 2019-12-27.
  9. Dussel, Enrique (2007). Ethics of Liberation: In the Age of Globalization and Exclusion. Duke University Press. p. 260. ISBN 9780822352129.CS1 maint: ref=harv (link)
  10. De Jong, Lidewijde. Becoming a Roman province: an analysis of funerary practices in Roman Syria in the context of empire (Ph.D.). Stanford University. p. 22. Retrieved 29 December 2019.CS1 maint: ref=harv (link)
  11. Green, Peter (2013). "Against Hellenocentrism". London Review of Books. 35 (15): 41–42. ISSN 0260-9592.CS1 maint: ref=harv (link)
  12. Lamers, Han (2015). Greece Reinvented: Transformations of Byzantine Hellenism in Renaissance Italy. Brill. p. 165. ISBN 9789004303799.CS1 maint: ref=harv (link)
  13. Enrique Dussel, Politics of Liberation: A Critical World History Translated by Thia Cooper (SCM press, 2011) p.11 "Here we have to stop to note one aspect. As we indicated, Hellenocentrism is the father of Eurocentrism."
  14. Ndlovu-Gatsheni, Sabelo J. (2016). The Decolonial Mandela: Peace, Justice and the Politics of Life. Berghahn Books. p. 38. ISBN 9781785331190.CS1 maint: ref=harv (link)
  15. Ndlovu-Gatsheni, Sabelo J. (2018). "Racism and Blackism on a World Scale". In Rutazibwa, Olivia U.; Shilliam, Robbie (eds.). Routledge Handbook of Postcolonial Politics. Routledge. p. 75. ISBN 9781317369394.CS1 maint: ref=harv (link)
  16. Sammons, Jeffrey L. (2011). "Von Iphigenie zu Medea. Semantik und Dramaturgie des Barbarischen bei Goethe und Grillparzer (review)". Goethe Yearbook. 18 (1): 306–307. doi:10.1353/gyr.2011.0485. ISSN 1940-9087.CS1 maint: ref=harv (link)
  17. Jung In, Kang; Kwanyong, Eom (2003). "Comparative Analysis of Eastern and Western Tyranny: Focusing on Aristotle and Mencius". Korea Journal. 43 (4): 117.CS1 maint: ref=harv (link)
This article is issued from Wikipedia. The text is licensed under Creative Commons - Attribution - Sharealike. Additional terms may apply for the media files.