I used to write stories that had lakes, that had deep blue waters shelled by the sky; water mucky and full of disease; I wrote stories where people used to break down and cry unbidden, unprovoked, just because of the way a stone looked when it was wet, or the way the wind ruffled the grass; the people in those stories might jump to violence unprovoked; they wore teal windbreakers and rolled packs of cigarettes into their T-shirts; some swore up and down to God Almighty and drank slugs from tall-boy beer cans (those were the same ones who might kick a mutt unprovoked, even kill it, the sharp snap of a dog’s jaw breaking, the sound of a wooden chopstick being pried apart). I had characters who walked alone in dust-moted houses, plains pressing like gaping mouths against the windows, while they considered how to cope with abuses; furnaces popped on in basements, and there was always the sickly smell of fuel oil that saturated everything. I used to produce characters, American loners, who kicked walls and acted in deranged ways. I used to write with a raw, tight-lipped wonder at the way some folks stood their isolation on end and made long lazy afternoons into festivals of despair and desperation. And I never wondered where a story was going because it was always going to the same place, that little plot of land on the lake, lifting high with yellow weeds, and the smell of lighter fluid starting a barbecue next door where things were better and people partied with the kind of gusto that stunned, destroyed, obliterated; boats crashed on the lake in the dark, folks lost arms and limbs, yet in the morning light rising over the flat dead water there was always some solace; a flank of geese wedging south, the end of summer, some russet colors to the leaves, the seasons making headway; for in my stories there was always that much, at least, to go on. In some of these stories the smell of pine sap prevailed and there were stony backgrounds; nights were long and cold and characters rolled in discomfort; some of these cold folks wore double socks and rubbed their hands together frantically trying to generate enough friction, as if they hoped to start a fire of their own flesh. Others felt the cold steel of a snub-nosed gun against their inside waistband, or the fine edge of a carbon blade as it came out of leather, knowing damn well I’d make use of that later because no matter what, they bowed to me and to me only when it came down to endings and resolutions and those swooping lines that plots are supposed to draw. And if the grace of God came into things it was stupid luck, blind luck, a car pulling to the shoulder in time.
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The Art of Criticism No. 5
By Fredric Jameson
The critic Fredric Jameson died at the age of ninety on September 22, 2024, a little more than a year after the first of the three conversations that form the basis of the text below. In spite of Jameson’s years, the news came as something of a shock, given the productivity he kept up into his tenth decade. This past March saw the publication of Mimesis, Expression, Construction, an edited transcript of a semester-long seminar on Adorno’s Aesthetic Theory that Jameson gave at Duke, where for nearly forty years he taught classes on literature, Continental thought, and film. In May came Inventions of a Present, a collection of essays on the contemporary novel, from Norman Mailer in the sixties to Olga Tokarczuk just the other day. And in October, not three weeks after the disparition of this committed Francophile, Verso brought out The Years of Theory, a sort of retrospective introduction to the postwar French thinkers—structuralists and poststructuralists, Marxists and psychoanalysts—whose ideas Jameson had done so much to bring to several generations of students.
Among his more than two dozen books of literary and cultural criticism on matters as disparate as international cinema and universal military conscription, the titles Marxism and Form (1971) and The Political Unconscious (1981) might be nominated as the most important. The first of these rehearsed the ideas of a cohort of Western Marxists—Sartre, Adorno, and others—to argue for a “dialectical criticism” that could uncover the otherwise occluded reality of capitalist social relations through a formal analysis of literature. And the second went further, to insist on Marxism as the sole means of thought adequate to grasping all cultural artifacts and periods “as vital episodes in a single vast unfinished plot,” namely that of class society from the first agricultural settlements down to global capitalism.
Jameson was a reluctant interviewee, no doubt for reasons he explained in a 2006 essay, “On Not Giving Interviews”: the form tended to transform universal concepts into mere personal opinions, and encouraged an overall laxity of expression. But reluctance didn’t mean refusal. In our conversations over Skype, he spoke at generous length, in soft and musing tones, while his round face and thick glasses added to an impression of basic gentleness. This amiable disposition did not, however, make him complaisant or deferential. Owing perhaps to his skepticism of the interview form, he asked me to send written questions in advance of our sessions—and then usually rejected or severely revised the terms in which I’d formulated them.
At this point in the introduction, it’s almost customary for the interviewer to evoke the physical setting of the interview: the subject’s comfortable or austere office or living room, any plants or pets, the light, beverages, weather … But the long-distance nature of my and Jameson’s conversations prevents me from observing the custom. Though we discussed meeting in person, my only visit, as it were, to his home in Killingworth, Connecticut, occurred when, with the unselfconscious pride of a child delighted with a new possession, or so it seemed to me, he emailed photos and a video of his recently acquired “library house”: a modest wooden dwelling not far from the home he shared with his wife, Susan Willis, with autumn trees in the background, meant as catchment for the overflow of his books.
Jameson begins our interview (which he didn’t live to review or edit) with allusions to my first two written questions, so it’s worth saying what these were. Number one attempted not very successfully to “go at things in a brass-tacks way that’s uncharacteristic of your resolutely theoretical work” and elicit some biographical facts: When and where were you born? Where did you grow up? and so on. And number two sought to apply to Jameson’s particular case the general question put by Sartre, the writer most important to Jameson, in Search for a Method: How to reconcile a psychoanalytic understanding of the individual person, as a unique product of a specific family system, with a Marxist understanding of the same person, as a representative specimen of his or her social class during a given moment of history? Jameson suggests that that question had really been posed first by Simone de Beauvoir, and then, friendly as could be, more or less ducks it.
FREDRIC JAMESON
Well, you want to know facts, and as I don’t believe in facts—that is to say, their constructions—I want to make this first question more theoretical. This will be an illustration of what is, for me, a basic philosophical position on the constructedness of so-called facts, as well as a dramatization of the meaning of the word theory, about which I am so often asked and whose differentiation from philosophy has been so important for me, but which I seem unable to get anyone to understand, unless I have recourse to a word which sounds more familiar and intelligible to them, namely the dialectic.
We can retheorize the first question’s empirical formulation by preceding it with a brief discussion of question number two, on the Sartrean view of the family—pioneered, rather, I believe, by Simone de Beauvoir in her memoirs. For both, the family is the crucial mediatory between class society and the individual—the latter learns class through the family and in particular through the parents. But one must add that this is a complex mediation that resembles the double helix of DNA. The infant is, in the parents, confronted with two complete sets of social or class genes. He or she forms a subjectivity out of their combination—that is, the choice between them and the restructuration of a new and novel being.
My father’s family was Scotch Irish—that is, a part of the Protestant emigration from Scotland to Belfast and the North of Ireland, which came to the United States by ship in the nineteenth century. His father was a landowner who went on to become a banker and a local “notable.” I say this in order to underscore the distance from anything immediately working class on this side of my “background.” My mother came from a German family, not without some genuine or Catholic Irish elements, who settled in Michigan and were involved in the nascent auto industry. Her father was an inventor in the great age of Ford and Edison, and founded his own automobile business in Detroit. Here there is an even more obvious distance from the working class. I mean, there’s Irish on both sides of my family, so there were elements of identity resistance, but that really hasn’t touched me in any way. I never experienced that directly. We’re talking about somebody who has no working-class or proletarian background.
So, what kind of theoretical problem does this pose? Put crudely, I suppose it is the question about my Marxism. How—and I’m going to criticize this way of speaking, but I’ll put it this way—can I “be a Marxist,” or better still, in the language of my student friends abroad, How can you be a Marxist? You’re an American!
And so that’s the way I would rewrite those first and second questions.
INTERVIEWER
You said you’d criticize the idea of “being a Marxist.” Why is that?
JAMESON
The phrase attributes a kind of being to subjectivity, which I feel to be wholly unphilosophical. The roots of ideology are deep indeed, but in this case I would suggest that so-called Marxists are people for whom the world itself is Marxist, a position from which I have never wavered. As for what I am, it is an intellectual, an unpopular category in the American situation but one that has been central in my life and teaching. Yes, then, no doubt one can be a Marxist intellectual, but there are many ways of being that and of drawing practical conclusions from it. As you point out in question number three, one has here other qualifications to deal with—that of a literary intellectual, for example, and other determinants to add in, which do not contradict the ones I have drawn already, namely those of a political intellectual whose notion of politics is French rather than American.
My identification is French, in a sense. I’m a French teacher, I have a French degree. The idea of politics—for me, that’s a French idea.
INTERVIEWER
What do you mean by having a French idea of politics?
JAMESON
I think France is the place where politics was invented. The French Revolution, the history of modern France—everything in France turns on politics, or it used to, until what I call de-Marxification, the entry of France into the common market. When France ceased to be a nation-state and became a member state, that was the end of the autonomous political culture of all these European countries. Maybe there’s a lot that’s good about that. Certainly we foreigners like it because of the single visa, or whatever we have to get. I guess we don’t even have to get a visa.
From the Archive, Issue 250
Interview
The I is Made of Paper
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