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Extra resources for About Europe: Philosophical Hypotheses
She was carried away, over the sea, toward an unknown destination, doubtless taken by force, but consenting to it and even yearning for this abduction, which is as forceful as desire itself. And (this is what is striking to Herodotus) she is taken in a completely obscure direction, toward a nameless land. It will be Europe, of course, but there is no patronymic name; it is the land across the way, a foreign country. Europe’s abduction takes her toward an anonymous strangeness, and, if Europe refers to something for the Greeks, this is it first of all: it is not the land across the way and its proper name, but the movement of tearing away, and carrying away, from the paternal land, from Asia as the land (being-land of the land), toward this strange nameless place.
Our fourth hypothesis (h4) proposes to think of it as the age or epoch of (re)presentation: because the world, unable to assemble, can only be (re)presented. (Re)presentation is what happens when the assembly disperses. (Re)presentation is certainly political, as Rousseau complained. But it is also, accordingly, (re)presentation of the world. The world is (re)presented because it is not gathered. That which assembles is the polis. That of which there is an assembly is the polis. 68 This gathering is the space of an us: citizens, Athenians.
The present (the flower basket) stems from this union (when she entered “the bed”). Then the abduction occurs. Zeus appears suddenly, in the shape of a bull. An extraordinary power of seduction emanates from him, literally. This is not a bull that “feeds in the stall,”38 and his “coming terrified not the maidens, nay, within them all wakened desire to draw nigh the lovely bull, and to touch him, and his heavenly fragrance was scattered afar, exceeding even the sweet perfume of the meadows” (p. 193).
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