Category: Books

In Milton Lumky Territory is one of Philip K. Dick’s non-science-fiction (i.e. “realist”) novels, that he wrote in the late 1950s, but that wasn’t published until after his death. It’s quite an affecting book, based on that 1950s obsession, the figure of the traveling salesman (cf. Arthur Miller’s Death of a Salesman). It’s set in Idaho — Boise, mainly, though the characters get all over the West when they are on the road — and really concerns the dreams and dead ends of small-town America (as it was already starting to vanish when Dick wrote the novel). What’s peculiar (and compelling) about it is the way it drowns itself in the hopelessly mundane. Most of the novel is about Bruce Stevens’, the main character’s, quest to make a killing by getting a franchise for, and selling, imported Japanese electronic typewriters. He never succeeds, but the way the novel obsessively details his quest, the deals he cuts, the tests he makes, the things he learns about typewriters, and the endless hours he puts in driving from Boise to San Francisco to Pocatello to Seattle to Boise to Reno and back to Boise — all this becomes almost surreal, just because the focus is so narrow, so doggedly persistent, so unrelieved by adventure or difference.

The eponymous Milton Lumky is not the protagonist of the novel, but a subsidiary character, somebody Bruce Stevens meets: a bitter, twisted, cynical and ironic traveling salesman who seems to embody what Bruce might be in danger of turning into, if he weren’t so unimaginative and all-American. But Bruce is incapable of insight; he seems never to have emotionally outgrown his teen years. Besides his fixation on selling typewriters, 24-year-old Bruce meets and marries a woman, Susan, who is ten years his senior, and who in fact had been his fifth-grade teacher. Bruce veers back and forth between submission to, and adolescent rebellion against, this maternal figure. Susan comes off as willful and smothering, but in a way that is sufficiently enigmatic (and sufficiently desirable to Bruce, and perhaps to the author as well) that she never fits into the misogynistic, castrating-bitch type who so often crops up when Dick writes female characters. The relationship is clearly doomed from the beginning, and the interaction between Bruce and Susan veers between self-deception and sheer incompatibility. Except that the novel ends, remarkably, with a regressive fantasy, in which Bruce — after having walked out on Susan for good — first reverts back to the fifth grade, and his fixation on Susan as his teacher, and then flashes forward from that to imagine them together, raising Susan’s daughter and running a small business, in reasonable contentment if not outright bliss. It’s a “happy ending” that the entire rest of the novel belies, and that startles because, as a fantasy, it is so pallid and humdrum — clearly Bruce cannot imagine anything other or better, and if he could, he would only drown in Milton Lumky bitterness — or worse. It’s as if this narrow, constricted universe were the only alternative to, or the only defense against, the schizophrenic horrors of Dick’s later, and greater, fiction. The oppressive ontological solidity of the novel is the flip side of, and just as alienating as, the continually shifting and collapsing realities of Dick’s major SF novels.

(This post is weeks overdue; let me try to finish it quickly. More and better on Whitehead later, I promise).

Thanks to the Distributed Whitehead Network, I was able to access, live, the streaming webcasts of three recent symposia on the theme of “Whitehead Today” (and simultaneously contribute to discussion via a chat room). For lack of time, I will only comment on the first symposium here.

I’ve written many times on this blog about my enthusiasm for Whitehead (especially here, here, and here). I also have an article about Whitehead in relation to Kant(warning: fairly academic in manner) (forthcoming in some anthology or other) which is available for download here. But enough self-citation; I was grateful to the Whitehead Today symposia for the way they brought me back to some of the perplexities, or unresolved issues, I have both with understanding Whitehead’s thought, and with figuring out just how he might be relevant today, both generally and (here’s the self-citation again, sorry) in my own work.

The first symposium, at Stanford, featured Isabelle Stengers, whose great book on Whitehead (published in France in 2002 and alas, still untranslated into English) was my own introduction to his thought. Stengers’ talk was less a summary of the book — which (at 550 pages or so) is too varied and capacious to be summarized briefly — than a discussion of why and how Whitehead might matter to us, now; what his fine metaphysical distinctions and abstruse vocabulary (ripe for scholasticization, I fear) contribute to contemporary arguments and discussions.

In addition, there were two “respondents,” neither of whose talks were particularly useful in actually coming to grips with either Whitehead or Stengers. Donna Haraway talked about dogs, and in particular about her relationship with her own dog: this was all quite wonderful in itself — refreshingly nutty, and at the same time surprisingly cogent and incisive just when you thought it was going to drift off into the aether. Haraway was particularly good on the way that the human-dog relationship cannot just be one of domination and instrumentality, but was a true partnership; while at the same time (in rejection of animal-rights activism) did necessarily have to involve a hierarchy, and ultimately a human power of life and death, over the dog. But, although Haraway proclaimed her love of Whitehead, linked the human-dog relationship to Whitehead’s notion of “societies” (of which more below), none of this had all that much to do with Whitehead’s thought, or Stengers’ articulation of it.

The second respondent, Richard Rorty, basically said (in fatuous tones) that Whitehead was worthless, because (leaving aside Whitehead’s metaphysics, which is what Rorty does, and which is pretty much equivalent to, say, taking account of Einstein while leaving aside his physics, or taking account of Marx while leaving aside his economics and politics), all he could get out of Whitehead was that Whitehead’s ruminations might make somebody who was depressed (by the death of a loved one, in particular: since Rorty biographically attributed Whitehead’s turn from mathematical logic to metaphysics to grief over the death of his son in the First World War) feel a bit better. Rorty added that this was merely a replication of what Wordsworth and Shelley had already done a century before Whitehead. Presumably what Rorty was referring to was Whitehead’s idea of “objective immortality.” What this comes down to, ignoring its metaphysical content (which is a highly original way of thinking about relations — about how things connect to one another — and about how these connections perpetuate themselves over time), is the common idea that as long as living people still think about a dead loved one, still hold him or her in their memory, the deceased person is not truly, or not entirely, dead). This latter commonplace is apparently the only content that Rorty is able to discern in Whitehead, Wordsworth, or Shelley. Such an inanely reductive “reading,” if one can even call it that, is woefully inadequate to understanding either poetic texts or metaphysical ones. I fail to understand why anybody takes Rorty seriously as a thinker at this point.

Stengers’ talk focused on what it meant for Whitehead to “understand” something; and how this might be relevant for theoretical debates we are embroiled in today. Whitehead, coming from a mathematical background, emphasizes the difference between “necessary conditions” and “necessary and sufficient conditions.” The crucial point is that the former does not entail the latter. There are many preconditions necessary for any phenomenon in the world, but the phenomenon generally exceeds what is given in these preconditions — something new happens in the coming-together of the necessary conditions, none of which (nor even them all together) is sufficienct for the phenomenon that arises from them.

For instance. Certain genes are necessary conditions for human behavior, including those behaviors that involve language and society. But this does not mean that these particular genes are sufficient conditions for that behavior as well. This is the problem that always comes up in genetic explanations of all sorts of human behavior; even if scientists have indeed found the genes “for” some sort of behavior (and many claims of doing so are dubious, because the research methodology is shoddy), the working of these genes does not account for the behavior (speech, altruism, homosexuality, whatever) — in itself it simply isn’t sufficient. Scientists may have explained one aspect of “human nature”; but this explanation is not enough for us to understand the behavior, which is what Whitehead says that we, as speaking and reasoning beings, “require.” For “knowing is about closed facts,” Stengers says, “facts we are able to define.” But “understanding entails for Whitehead an experience of transformative disclosure,” that goes beyond mere definition, or mere identification of necessary preconditions.

Now, this may seem to be a rather obvious critique. Where it gets interesting is where Stengers extends the argument beyond positivist science. The definition of ourselves as linguistic beings — which we find in Heidegger, Lacan, and most of the philosopies and “human sciences” of the 20th century — is subject to the same Whiteheadian criticism as genetic reductionism. “When we make language our creator,” Stengers says, “we explain away” our need for a broader understanding, our capacity to explore and realize alternatives, our non-reduction to any sort of total programming, and instead “stick again to the usual business of finding an explanation for human experience.” Finding an explanation is itself a form of blockage, a way of policing behavior, a way of shutting down alternatives — even if the explanation is (in its own terms) correct. Against this, Whitehead gives us a way to avoid letting any one explanation become exhaustive and impose its sufficiency against all the other possibilities that are out there.

Mladen Dolar’s beautiful new book, A Voice and Nothing More, is as lucid and compelling an account of Lacanian theory as I have encountered anywhere. Dolar, like his friend and sometime collaborator, Slavoj Zizek, is a philosopher from Ljubljana, Slovenia, who has deployed Lacan for the understanding of contemporary culture. In the course of A Voice and Nothing More, Dolar goes through the question of voice as it is manifested in linguistics, in metaphysics, in “physics” (having to do with both the physics of sound and the physicality of the body), in ethics, and in politics. He then concludes with two lengthy readings of Voice in Freud and in Kafka (the latter through brilliant readings of some of Kafka’s parables, and of his often-ignored stories “Josephine the Singer, or the Mouse Folk” and “Investigations of a Dog”).

A Voice and Nothing More as its title indicates, works to complicate our understanding of the role and meaning of the human voice in culture. Dolar rejects as overly simplistic Derrida’s famous opposition between voice and writing. For Derrida, the stress on voice and speech, at the expense of writing — a valorization found in philosophers from Plato to Rousseau, and also in such modern thinkers as Heidegger — is a symptom of the metaphysics of phonocentrism and logocentrism. To champion the voice against writing means to embrace the illusions of self-presence, immediacy, identity, interiority, etc. And Derrida works hard to show how all the assertions of the authenticity of the voice, throughout the Western philosophical canon, in fact surreptitiously discredit or ‘deconstruct’ themselves, by calling in spite of themselves upon the difference and mediation and metaphoricity which are figured by writing in contrast to vocal speech.

Dolar, however, argues and demonstrates that the phenomenon of Voice is in fact far more uncanny and slippery, and already inclusive of difference, than Derrida gives it credit for. The voice always stands in between: in between body and language, in between biology and culture, in between inside and outside, in between subject and Other, in between mere sound or noise and meaningful articulation. In each of these instances, the voice is both what links these opposed categories together, what is common to both of them, without belonging to either. The logic here is in fact not all that different from a Derridean or deconstructionist one, except for two things. First, it complexifies the role of the voice in the deconstructionist schema of binary oppositions and the instance that both produces and disqualifies them. And second, it gives a psychoanalytic location — in terms of the contradictory imperatives of desire and drive — to what tends to remain just a cognitive or logical paradox in deconstruction.

A Voice and Nothing More clarifies for me a distinction that Dolar, Zizek, and Alenka Zupancic have long made about the changes that occurred in the course of Lacan’s teaching. If a certain (early, 1950s) Lacan suggested that everything in the human, cultural-social world passed through the articulations of language of the signifier, then the more mature (later, 1970s) Lacan emphasized, conversely, the points of resistance to linguistic totalization and articulation, the Real that insisted outside every invocation of the Symbolic. The “object-voice” (voice as objet petit a) is one crucial example of this resistance. For if the voice-as-speech is entirely within language (this is what differentiates speech from screams, inarticulate cries, and animal calls), it also, at the same time, manifests an embodiment that goes beyond, or is irreducible to, the idealized and non-physical differences that define the signifier.

Throughout the book, Dolar focuses on the “object voice,” the voice as paradoxical objet petit a, in explicit contrast to two tendencies. On the one hand, there is the metaphysical sort of understanding that would ignore the quality of the voice, ignore its physicality, in order just to extract its signification, its Symbolic import, the meaning of its words. To do this, of course, is to miss the whole point of the voice, to ignore its uncanny presence. On the other hand, there is the converse aestheticization of the voice, the failure that comes from “turn[ing] it into an object of aesthetic pleasure, an object of veneration and worship, the bearer of a meaning beyond any ordinary meanings. The aesthetic concentration on the voice loses the voice precisely by turning it into a fetish object” (4). If the first approach ignores the insistence of the voice in order to extract its signification, the second ignores the signification in order to extract and valorize its pure expressive potential, or what Roland Barthes called “the grain of the voice… the materiality of the body singing its mother tongue” (cited disapprovingly by Dolar in a note on page 197). Both these approaches, Dolar says, look at one side of the paradoxical duality of the voice, and ignore the other; both therefore obscure or “obfuscate” the object voice.

My own interest, which I will only cite here and not endeavor to “prove,” or pursue in any more detail, is to affirm — to rehabilitate and pursue — the fetishization and aestheticization of the voice. Think of Bob Dylan’s voice; Joey Ramone’s voice; James Brown’s voice; Diamanda Galas’s voice; Roxanne Shante’s voice; Ghostface’s voice. I want to pose this aestheticization of the voice against Dolar’s psychoanalysis of the voice. If the danger of aestheticization is the attribution to the fetishized/aestheticized object of “a meaning beyond any ordinary meanings,” then the promise of aestheticization is a “fetishistic” (the psychoanalysts would say) suspension apart from meaning, before or after meaning, in something that is other to any meanings (the other of all meanings?). Both this dangerous attribution of higher meaning, and the aesthetic promise of release from it, are present in Kant’s Third Critique, the text I am incessantly drawn back to. The “aesthetics of voice” is the chapter missing from Dolar’s book, because he dismisses its possibilities too quickly; it’s this aesthetics, and the labyrinth into which it leads us — the labyrinth, I suspect, of what Hegel wrongly disparages as the “bad infinity” — that I still need or want to explore.

I’ve spent the last two days in Buffalo, N.Y., attending a conference honoring, and discussing, the works of Samuel R. Delany. It was exhilarating and intense (as well as a big exhausting) to spend so much time concertedly thinking and talking about the writing of one of our greatest living novelists and essayists. Delany’s work in what he has called the “paraliterary” genres of science fiction and pornography, together with his essays and interviews, constitute a body of work that has reflected on the deepest aspects of personal and social life, on the singularity and discomfort of desire, on the importance of pleasure and civility, on the codes and constraints of race, gender, and sexual orientation, not to mention class and Capital; and that has (seemingly) effortlessly covered an entire span between the most intimate autobiographical revelations and the most far-reaching and abstract theoretical speculations on subjectivization and identity and the forms of social and political (dis)order.

I fear my own attempts to describe the importance and impact of Delany’s writings have descended into vague and pompous generalities. In Western culture we have tended for centuries to put our writers and artists on Great Man (usually man rather than woman) pedestals, at the price of obscuring the minute particulars of their work. But I don’t know how to “mediate” between the particulars of Delany’s sinuous prose and the dazzling breadth of his vision. One minute he is writing in exquisite detail about the erotic appeal of a hand with dirty, bitten-down-to-the-nub fingernails; the next he is powerfully speculating on the way that relationships of power and subordination both incite and regulate desire, and how sexuality both permeates and fuels, and yet steps away from, or subtracts itself from, the predominant economy of exchange in capitalist (and, contrastingly, in pre- and post-capitalist) societies. The thing about Delany is that he doesn’t, himself, mediate between the singular and the universal, or (not quite the same dichotomy) the concretely, immediately personal and the wide-ranging abstraction; rather, his fictions draw us into a world (which is our own, only seen now from a different, and shockingly acute, angle of observation) in which making such broad and clumsy distinctions, let alone trying thereby to mediate between them and re-connect them, seems hopelessly naive.

(I suppose I should mention that I wrote, with more particularity than I am capable of here, about Delany’s recent novel Phallos in an earlier blog entry.)

Anyway, in the last two days I heard smart and passionate talks on subjects ranging from Delany’s writerliness and self-referentiality, to the proclivity many of his characters share for consuming and wasting bodily products (sperm, shit, snot, piss), to the way that visual artists have appropriated and been inspired by his words, and to the ways that his novels invent, imagine, and explore a queer space and a queer time, distinct from those of the dominant heteronormativity.

There’s no way to incorporate all the things that everyone said into some single, central thesis. But thinking about Delany’s work through the various angles the various speakers presented to us, I was able more clearly to see how Delany is a writer with a vision of excess, abjection, and waste that puts Bataille to shame (or reveals Bataille, by contrast, as the timid Catholic schoolboy he in some sense was) while at the same time — and this is perhaps the most radical thing about Delany’s fiction — this “vision of excess” has little or nothing to do with the thematization of capital-D Desire and/as transgression that was not only Bataille’s major concern, but that of so much 20th century modernism. For Delany, even excess to the point of exhaustion, and the most outrageous and “transgressive” (in the commonplace sense of this word) sexual acts (from eating shit to incest) have little to do with any dialectic of law and its transgression, but are rather articulated in terms of range or series of bodily pleasures and potentials that both connect people to one another and to the world, and help define the nature of a “self” that doesn’t pre-exist them. Delany, like Bataille, is concerned with expressing, articulating, and enacting a range of desires and deeds that escape the “economy” of capitalist exchange; but Delany’s vision of expenditure beyond exchange-value does not have any of the Bataillean connotations of sin, unnaturalness, “perversion,” and guilt. Bataille was both the most lucid, and yet the most helplessly ensnared, witness to and visionary of the hopes and horrors of the twentieth century. Delany, for the last thirty-five years or more, has already been looking forward to a possible new articulation of desire — and civility and compassion, and excess and extremity — for the twenty-first (though we are unlikely to realize anything close to the hopes and cravings he gives voice to, without a radical change for the better in our social, political, economic, and environmental conditions).

I am still defining the position of Delany’s fiction more in terms of what it is not, than of what it is. There are no utopian blueprints in Delany’s fiction or essays, and his vision always has a sense of limits and boundaries somewhere: we don’t ever abolish dissatisfaction, we don’t ever have everything; we always still face the unexpected, inevitable surprise and contingency and change. (Indeed, his novel Trouble on Triton is subtitled “an ambiguous heterotopia”; it depicts a world in many respects far better and more open to diversity and desire and mutability than our own, but still one in which there is war and resentment and class friction and willful stupidity — this last embodied in the rather obnoxious protagonist). But in the loops and digressions of Delany’s fiction, in its dazzling intellectual range, in its startling concreteness at so many points, and in its seemingly inexhaustible fecundity (even when it is thematizing, as several speakers at the conference pointed out) exhaustion and waste), there is something of a sense of what SF critics like Jameson and Freedman have called the utopian. It’s a call to think otherwise, more richly and broadly, but also a demonstration of how this richness and breadth is potentially graspable in the here and now, in the body, in human and social relationships.

Delany himself was present for the conference. This was a bit intimidating, as we were all talking about his work; but his comments and interventions, and his generous responses to all our presentations, played no small part in making the conference so satisfying an experience. The final evening, Delany gave a reading from some of his new work: he read the Coda to his current novel-in-progress, called Shoat Rumblin, His Sensations and Ideas. These pages just blew me away: they were luminous and deeply moving, a sort-of meditation (by one of the characters in the novel, the father of the eponymous character) on sexuality (of course) and compassion and fatherhood (this last, which I cannot help being concerned with as the father of two young girls, was approached with beauty and entirely without the sappiness that so often vitiates discussions and evocations of the subject for me).

I’ve been reading through Marx’s Grundrisse, which unaccountably I had never read before. It’s clear that this huge manuscript consists of rough notes, in various degrees of development. Marx never could have intended publication in this form. Parts of the manuscript are dazzlingly brilliant, and other parts are rather tedious (like the places where Marx, who was a philosophical giant, but evidently not a math wiz, takes twenty or thirty pages of tedious arithmetic calculations to establish, for instance, the fact that fractions which have the same numerator but different denominators are not, in fact, equal to one another). But against that, there’s the excitement of seeing Marx actually work through and work out philosophical and historical arguments (like that about what he later came to call “primitive accumulation”) which are only presented in finished form in Capital.

Here, too, Marx first works out the argument about “surplus value”: which is where we get a lot of the tedious and painfully elementary mathematics, but also where we get a full statement of the argument — not quite articulated in this way in Capital, or anywhere else in Marx’s writing, as far as I can remember — about how the whole notion of surplus needs to be thought in the sense of a radical incommensurability.

What I mean is this. (A lot of this is very elementary, but I need to write it all down here as part of the process if working it out for myself). The so-called labor theory of value, together with the quantitative calculation of surplus value, have long been the most contentious points in Marxist theory. This is largely for mathematical reasons which Marx clearly had a lot of trouble with (and which I myself can only partly understand). Basically, Marx (following Smith and Ricardo) defines the “value” of commodities and products in terms of the human labor that has been required to make them (even things like raw materials can be defined in these terms, since their value = the amount of human labor that was required to extract and appropriate them in the first place). Overall, this is an argument about how resources and productive forces are allocated by society as a whole, in terms of both production and distribution.

The trouble is that such a global concept of “value” does not actually correspond to the way that individual commodities are actually bought and sold. There is no direct equivalence between a commodity’s value as Marx defines it, and its empirical price in the marketplace. These are two separate dimensions; Marxian values have to do with the overall social organization of the economy, while prices have to do with the fluctuations of supply and demand (and especially marginal supply and demand). Marx endeavored at great length to figure out the mathematics of how value could be converted into price (or more precisely, how value — as a reality at the level of economic production — is in fact transformed into price, and surplus value correspondingly turned into profit, in the actual movements of the marketplace). But he failed; his mathematics was flawed, and apparently no general mathematical solution is even possible, aside from very special circumstances. (This is the so-called transformation problem. Marxists have offered various ways around the problem, usually based on questioning the premises under which the mathematical calculations are carried out in the first place: for instance, all the models imply a situation of equilibrium in the economy as a whole; but Marx is always suggesting that this equilibrium cannot be pre-assumed, since capitalism really moves in terms of disequilibrium and crisis).

If value cannot be calculated in empirical terms, then neither can surplus value (or the quantitative amount that capitalists are appropriating from workers). Marx knows that there is no simple one-to–one correspondence between the rate of exploitation in a given firm or industry, and its profit; rather, the entire social surplus (the excess of what is produced over what is paid for in production costs) gets distributed among capitalist enterprises through the market. But again, Marx never succeeded in linking the macro-level to the micro-level mathematically. This has led the majority of economists to conclude that questions of value and surplus value are simply irrelevant, and that Marx’s claim that workers are being exploited is without justification. “Value” is considered by these economists to be merely a metaphysical notion; for them, the positive quantities of price are all that matters, since they are all that can be calculated empirically.

Throwing out the whole dimension of value, however, is like throwing out the baby with the bathwater. You need some concept like value if you are ever to try to look at the economy (of the world, or of a given nation or society) systematically rather than just atomistically. The “price” paid by neoclassical marginalist economics, which looks only at prices, is precisely that all sorts of politico-economic questions are ruled out of bounds, and only “purely” economic issues are addressed. You can talk about the effect of an interest rate increase on the rate of inflation, but not about its effect on class relations. (I called this a “price” paid by neoclassical economics, but actually it is not a bug, but a feature: the whole purpose of neoclassical economics is to rule out the sort of question that would put the naturalness and inevitability of capitalist relations into doubt).

But how do we make sense of Marx’s whole theory of value, if we stand apart from the questions of calculation that he tried but failed to put into practice? All sorts of answers have been given in the course of the last century. I am inclined to accept Karatani’s suggestion that the theory of value needs to be regarded, not as an empirical phenomenon, but as the “transcendental condition,” in a Kantian sense, for the functioning of a capitalist-commodity mode of production and distribution. Marx acutely notes at one point in Grundrisse that “language as the product of an individual is an impossibility. But the same holds for property” (490). It is much more familiar today than it was in Marx’s time to note that, although I express myself through language, the language in which I make this expression is not properly mine, and does not belong to me, because it is social and communicative, and even precedes me. Marx says that the same is the case with “private property”: it is only in a given social framework, only when there are others, and myself and those others stand in various forms of relation, that I can even make the claim that something is mine, that it represents me, that it belongs to me. Property relations, like language, already have to be given before the issues of personal expression and personal presence and personal belonging even arise in the first place.

Grundrisse actually helps with fleshing out this claim about the pre-existing, transcendental supposition of property relations and of what Karatani calls the “value-form.” For here, in first working out the theory of surplus value, Marx emphasizes the incommensurability between workers’ wages on the one hand, and the productivity of their labor power, on the other. There is no common measure between the way, as a worker who sells my labor power, I replenish on a daily basis my own conditions of existence (I may get more money rather than less, and have a higher living standard than other workers, but I am still always a paycheck away from default, bankruptcy or ruin, since my wages basically only allow me to reproduce my own standard of life), and the way that the production process as a whole creates values that expand the material wealth of society as a whole, leading to the expansion and accumulation of capital. I sell my labor-power as a commodity in order to get the money to pay for the commodities that I need in order to make it to another day of selling my labor power all over again (Marx calls this the circuit of C-M-C). Whereas a corporation invests money in the production of commodities, in order thereby to sell the commodities and end up with an expanding quantity of money (Marx calls this the circuit M-C-M’). A social surplus is always being produced (except in conditions of grave economic dislocation, or when there are disasters like famine, tsunami, earthquake, and plague), and this surplus is always credited to the account of capital (which grows and accumulates directly; the ultimate result may be something of an increase in my standard of living as a worker, but this only happens secondarily, as part of a “trickle-down” process).

Or to put it in another, more pragmatic way: when I go into credit card debt I am making trouble for myself; I will be increasingly unable to pay off the debt. But when a corporation goes into debt, it is generally enabled thereby to expand. Even in cases of bankruptcy: the Congress has recently passed laws making the conditions of recovery much more difficult and punitive for individuals than it was before; while corporations increasingly declare bankruptcy as a way to “reorganize” by breaking their labor contacts, decreasing wages and benefits, etc. (This is happening right now with Northwest Airlines and with the auto parts manufacturer Delphi, both major presences in the Detroit area.

As Deleuze and Guattari say, “it is not the same money that goes into the pocket of the wage earner and is entered on the balance sheet of a commercial enterprise.” For the wage earner, there is “a flow of means of payment relative to consumer goods and use values, and a one-to-one relation between money and an imposed range of products” (Marx’s C-M-C); while for the enterprise, monetary quantities are “signs of the power of capital, flows of financing,” and hence forces of multiplication, of the accumulation of capital itself (Marx’s M-C-M’) (Anti-Oedipus 228).

The qualitiative difference between the two circuits of exchange, that of the wage earner and that of the corporation, remains structurally or transcendentally significant — it determines everything — even if it cannot be specified quantitatively in ways that empirical economics is able to calculate. Though Marx makes repeated efforts to calculate the rate of surplus value throughout Grundrisse, he also foregrounds this basic incommensurability (in a more explicit way than he does later in Capital). For instance, Marx says that surplus labor isn’t just added on top of necessary labor, in such a way that reducing the working day in length would be enough to eliminate exploitation. For “in production resting on capital, the existence of necessary labour time is conditional on the creation of superfluous labour time” (398). The expropriated surplus, in a very real sense, comes first; it is only this surplus that motivates productive investment in the first place. For the capitalist, wages are just a deduction from total profit, an input cost like any other. Without the lure of the surplus, the whole process would come to a halt.

In this way, Marx’s notion of surplus value shows its affinity to the Derridean supplement and to the Lacanian notion of “surplus enjoyment” (which Zizek is always writing about); and beyond these, to Georges Bataille’s “notion of expenditure” (which powerfully influenced both Derrida and Lacan). Bataille is often taken to be anti-Marxist, because of his emphasis on expenditure rather than, and as opposed to, “the principles of classical utility” (Visions of Excess 116). But Marx is no defender of such principles of utility; his whole point about the separation of exchange value from use value points to the way in which capitalist reproduction isn’t really about utility at all. (When Marx writes of use value as serving “needs,” he means this latter word in the broadest sense — not economically basic needs as opposed to superfluous desires, but “need” as anything anybody wants, or is willing to pay for). It seems to me entirely coherent to say that surplus value is the form that Bataille’s excess takes in a capitalist society, and that the problem of expenditure is itself a more generalized form of the problem of overaccumulation or overproduction, which Marx sees as one of the problematic points of capitalism as a whole.

Surplus value is only one of a number of areas in which Marx’s formulations in Grundrisse significantly add to what he presents later, in its polished and publishable form, in Capital. On the other hand, in Grundrisse there is little discussion of the “fetishism of commodities,” such as it is highlighted in the notorious opening chapters of Capital. (Notorious because these opening chapters have discomfited so many readers, including notably Althusser, who urged readers of Capital to skip those chapter altogether). To my mind, and contra Althusser, the discussion of commodity fetishism is crucial and invaluable; Marx had good reasons for opening Capital with it. Commodity fetishism is, as it were, the manner in which we live the world of Capital (what Zizek calls “ideology,” though for various reasons I am not happy with naming it in this way); and as that which constructs our “lived experience,” it is as real as are the “underlying” processes (exploitation, capital accumulation) that it masks.

This brings up the whole issue of subjectivity, and how we can understand it in Marxist terms. In the past, I’ve mentioned my discomfort with psychoanalytic/Lacanian/Zizekian approaches, which seem to me to depart too much from social and economic conditions, in their pursuit of a logic of the unconscious that is ultimately entirely separate from the economic logic of capitalist society. Zizek even says that, while Marxism defines “ideology” as “false eternalization and/or universalization,” the attribution of universality to something that has a specifically social and historical basis, psychoanalysis, to the contrary, denounces “ideology” as consisting in “an over-rapid historicization,” seeing something as merely contingent and historical, when in fact it is absolutely universal, “the Real of the Law, the rock of castration… which returns as the same through diverse historicizations/symbolizations” (The Sublime Object of Ideology 49-50).

Zizek here makes the “Hegelian” move of extending Marx’s logic (in this case, the logic of ideology and fetishism) to the point where he altogether abolishes it. When “ideology” is redefined as the ultimate impossibility at the heart of any subject whatsoever, it’s all of Marx’s analysis of the historical specificity of capitalism — its radical difference from other social formations and relations of production — that disappears. Althusser scandalously argued that some sort of “ideology” would continue to exist even in a communist society. And this seems right to me. But Althusser didn’t take the additional step that Zizek does: the step that dissolves the particularity of one particular regime of ideology. Though it is perhaps unfortunate that Althusser designated “science” as the asubjective alternative to ideology (meaning by “science” something like Spinoza’s understanding sub specie aeternitatis), I find Zizek’s claim to Hegelian/psychoanalytic analysis much more disturbing. Here is a point where a Kantian understanding of limits (or a Whiteheadian understanding of the irreduciblity, and yet the inevitable partiality, of all abstractions) would be helpful.

In Grundrisse, Marx takes a rather different tack, when he proposes that “the production of capitalists and wage labourers is thus a chief product of capital’s realization process. Ordinary economics, which looks only at the things produced, forgets this completely” (512). We need to think more about how subjectivity is itself produced in the capitalist process of production/circulation/realization/appropriation of the surplus. Needless to say, this has little to do with the old-fashioned Marxist distinction according to which consciousness or subjectivity would merely be a “superstructural” effect, determined by an economic “base.” It does have to do, to the contrary, with something like Deleuze and Guattari’s notion of the unity-in-division of libidinal and economic flows. Though I think that Toni Negri goes too far, in the opposite direction from Zizek, when he privileges Grundrisse over Capital, on the grounds that only the former work provides an account of class antagonism, and revolutionary subjectivity, Negri laments the absence of such a perspective from the more objective account of capitalist process in Capital itself. It seems to me, however, that Negri is too facile in the way he reads Marx’s demonstrations of the antagonism between workers and capital — class hatred, in short — as itself somehow the motor of a new subjectivity, one that already and immediately embodies Marx’s rather vague statements about how the capitalist mode of production itself already establishes the conditions for a communism that would transcend and abolish it. (All this is the source of the almost embarrassing optimism about the potentialities of the multitude that one finds in Hardt and Negri’s Empire and Multitude — but that is the subject for another post, in which I want to talk about monstrosity: the body of the multitude in relation to the body of capital).

I am even less sure than usual whether this long and rambling post makes any sense — and especially whether it gets the value/price question right — so in order to stop myself from rambling to infinity, I will publish it now.

Octavia Butler died last weekend. She was only 58. (Newspaper obituaries here and here, and appreciations by other SF writers here, here and here, among other places). What a bummer. I just read Fledgling, which now turns out to have been her last novel, a few weeks ago. Butler’s novels are downbeat, pessimistic, and utterly gripping. They all deal, in various ways, with issues of otherness, pain, and dependency; as well as, obviously, with race and gender, and racism and misogyny. They are never didactic, however, because they are as deeply concerned with affect as they are with cognition: the two simply can’t be separated in Butler’s world. These novels offer little hope of release, transcendence, or liberation. They sometimes flirt with religio-ethical responses in various ways, but they always also emphasize the fictiveness of such responses. They also often envision the posthuman, the transhuman, and the hybrid-no-longer-quite-human; but they never portray these in the salvific terms white technogeeks are so prone to. Above all, Butler’s novels never pretend to alleviate the pain that they so eloquently describe and evoke: in this sense, they are utterly, shockingly clear as to the forms of domination and oppression that are so often taken for granted in our (post)modern, highly technologized, supposedly enlightened world. They bear witness to the intolerable, to how much of our social life today remains intolerable. This makes them indispensable, both aesthetically and (dare I say it) politically. I think that we still have a lot to learn from Butler’s texts: about how to understand human limits and constraints without turning such an understanding into an apologia for the current ruling order; about how to construct a politics of the Other, in a way that goes well beyond today’s alternatives of insipid multiculturalism, Levinasian depoliticized ethics, or Zizek’s and Badiou’s deeply suspect universalism; about how to think the posthuman, the no-longer-merely-human. And above all, about a politics of affect (not a politics of emotions against reason, but one that rejects such binary altenatives altogether, and thus moves away from the common basis of both liberalism and fascism). I never met Butler in person (though I saw her speak or read a couple of times); but I am deeply grieved that we will never get any more novels from her.

Some philosophers are such great writers and stylists that they are a pleasure to read — even in translation. Plato and Nietzsche are the most obvious examples, though I’d also include Spinoza, Hume, and Wittgenstein, at the very least, on my short list of great philosophical stylists. And the rhetorical effects of style are a big part of what attracts readers to such philosophers — Nietzsche, especially, seduces more on account of his style than on account of his actual arguments. This is not necessarily a bad thing; it’s a delusion, in any case, to think that you can separate logic from rhetoric, or content from style. Even mathematicians value “elegant” proofs. In things less cut and dried than mathematics — like metaphysics and ethics — style and rhetoric are even more important. Philosophy since Plato has tried to combat stylistic persuasion and seduction, but it’s significant that Plato, for whom the distinction between logic and style, or truth and persuasion, is so important — as in his constant championing of Socrates against the Sophists — is nonetheless himself one of the most powerful practitioners of artful, stylized, rhetorically active prose. Plato is ultimately a greater Sophist, you might say, than Gorgias or any of the other Sophists he rails against and shows up in his dialogues.

There are other philosophers who, everyone agrees, are terrible writers, terrible stylists; even though we have to read and study them nonetheless, if only for the force of their arguments. One thinks here of Kant and Hegel, above all. Nobody has ever seen Kant as anything but an awful writer (at least in the Critiques; he can write elegantly and pleasurably in some of his lesser essays, but that talent seems to abandon him in his mature major works). Nonetheless, my own proper philosophical perversion is that I take enormous pleasure in reading Kant, in reading Kant’s style. (In contrast, I find the prose styles of both Hegel and Heidegger absolutely nauseating and repugnant: which is a big part of why I have so little patience with, or interest in, their arguments). (Needless to say, all this is filtered through translation — I’ve forgotten what little German I once knew, and which was never good enough to read any of these thinkers in the first place).

What is it that seduces me in the style of Kant’s prose? It’s clumsy, but at the same time never effusive; or to put it in reverse terms, it is somehow cut-and-dried (which has to do with Kant’s formalism and schematism), and yet never reductive or closed off in the way highly organized structures almost always are. No matter how convoluted the arguments get, there is always a way to diagram them in terms of taxonomies or categories (using this word in a general sense, not just in Kant’s strict philosophical sense). (This is a trick that, I think, Deleuze picks up from Kant: even when Deleuze’s prose, by himself or with Guattari, seems to be ranging anarchically all over the place, in fact it has a rigid and unvarying architecture, which is what keeps it from falling apart).

Since Kant never makes his points clearly and concisely enough, he tends to repeat each thing that he says over and over, a half dozen times at least, using slightly different terminology each time. This is part of what many readers find irritating about him, but for me the repeated paraphrases resonate with one another and condition one another, which leads to a sort of clarity in depth: like when two images, one in each eye, first overlap blurrily, but then snap in to stereoscopic depth focus, a third image that subsumes the other two — but in Kant there are more than two overlapping parts, and hence (as it were) more dimensions of depth, more dimensions than three.

This effect of multiple depth is crucial, because so many of Kant’s (binary) distinctions are so subtle, and yet so important, that they couldn’t be articulated any other way. I’m thinking of the contrasts between determinative and reflective uses of reason, or between constitutive and regulative ideas, or between the transcendental and the transcendent: binary oppositions which in fact turn out to be not quite binaries, because of they way they shade into one another, or better confront one another on borders which are as indistinct and fuzzy as they are absolute and uncrossable. Kant neither maintains binaries, nor “deconstructs” them, but walks a thin line in between these two tendencies, and this is precisely an effect of his overwrought and involuted prose style (even as, in contrast, Hegel’s erasure of Kantian limits and distinctions in a predetermined pseudo-orgy of smugly interlocked transforming categories is an effect of his execrable prose style).

(Zizek, good Hegelian that he is, always says something like: the situation seems to be X, but in fact it is precisely the opposite of this. I’d prefer to see an exploration of oblique angles and extradimensional digresses, rather than this continual, oppressive turning inside-out of the labor of negation. And that is a big part of what I love in Kant, and detest in Hegel).

All this is to say that the things for which Kant is most often criticized (both in terms of his writing style and in terms of his conceptual content, to the degree that one can separate these dimensions), his extreme formalism and his obsessive, rigid architectonics — that these things are precisely what’s great about him. Kant’s endless repetitions and dry elaborations his architectonics and schematisms, are in fact a powerful source of astonishing, continual invention. If Kant didn’t write the way he did, he simply couldn’t be so richly suggestive and so rigorous, all at once. This oxymoronic combination of rigidity and fertility, as of scholastic pedantry and mind-blowing leaps of insight, is what for me defines Kant as a thinker. It’s precisely to the extent that Kant is pedantic and formalistic, that he sets limits and proclaims legislation and duty — precisely to the extent, that is, that he seems to be (in Deleuzian terms) a thinker of a priori regulation rather than immanent construction, or (in Negri and Hardt’s terms) a thinker of constituted rather than constituent power — it’s precisely to this extent that Kant is in fact prodigiously inventive and liberating, arguably more so than any of the constructivist or constituent thinkers (like Spinoza, Nietzsche, or Bergson) who are commonly opposed to him.

For example, the very argument about how certain uses of reason can only be regulative, not actually constitutive — an argument which, to my mind, is based as much (affectively) in the prose style that I have been trying to describe as it is (cognitively) in any logical/conceptual distinctions — might seem to be an odious legislation, a shutting down of the potentialities of thought. (Deleuze/Guattari and Hardt/Negri never actually make this charge, but it’s the sort of thing that their epigones often do — this is at least a general impression I get, admittedly I don’t have any citations). But in fact the seeming restriction of (certain types of) thought to a regulative use only, the denial that it can have any determinative or constituent force, is a powerful liberation and stimulus. It’s a constraint, but one that offers release from the burdens of totalization and absolute determination. It gets us out of the straitjacket of the transcendent, and (precisely because of its heuristic value) points us to a multiplicity of contexts and applications and connections that might not otherwise have been available to thought. It opens a space for the freeplay of the mental faculties. It allows for the differentiation of moral duty and aesthetic singularity from the positivistic tyranny of fact, without thereby falling victim to the horrors (in either morals or aesthetics) of what Kant (in good Enlightenment fashion) decries as “fanaticism” and “dogmatism.”

(I’m reminded of the apocryphal story — at least, I have never been able to verify its truth, or to find out the name of the philosopher in question — about a Chinese philosopher who was sent to work on the farm during the Cultural Revolution; at great risk, he smuggled a copy of the Critique of Pure Reason with him and studied it at night; years later, after his release and rehabilitation, he published a book about how Kant was the necessary defense against the excesses of Hegelian and statist dogmatism).

To a great extent, I find the experience of reading Kant’s prose to be a soothing and comforting one. But most of the things we find soothing and comforting are such because they are constrictive: they hide horrors and difficulties from sight, let us safely regress, take a vacation from the world and its worries. Kant is almost unique in that his prose is (to me at least, and I’ve already said that from a general perspective this can only be a “perversion”) soothing and yet at the same time stimulating: opening things up rather than closing them down, extending our vistas rather than sheltering us from them. An oxymoronic effect that nobody else (as far as I am aware) is able to produce. (Except perhaps Whitehead, my other favorite philosopher, so different from Kant and yet in this respect so oddly complementary to him).

The other day, for instance, I came upon this: “Deceit, violence, and envy will always be rife around him, even though he himself is honest, peaceable, and benevolent. Moreover, as concerns the other righteous people he meets: no matter how worthy of happiness they may be, nature, which pays no attention to that, will still subject them to all the evils of deprivation, disease and untimely death, just like all the other animals on the earth. And they will stay subjected to these evils always, until one vast tomb engulfs them one and all (honest or not, that makes no difference here) and hurls them, who managed to believe they were the final purpose of creation, back into the abyss of the purposeless chaos of matter from which they were taken” (Critique of Judgment, section 87, A452). Only Kant can acknowledge all this, and yet, at the same time, open a space for moral, and indeed political — revolutionary — hope. And once again, I insist that all this is an effect of style, as well as argument.

I finally read a book I should have read long ago, Derrida’s Specters of Marx. I found it strangely disappointing. I’m not even sure the book is worth discussing at any length; it is only about 14 years old, but it seems to belong to a long-vanished era of critical discourse. It seems like a fossil, in comparison to the more relevant discussions of Marxist theory, and of what Marxism might mean in our postmodern, post-everything age, by the likes of Hardt and Negri, Zizek, Badiou, etc. (not to mention the continuing far greater relevance of Deleuze and Guattari’s attempts to renew Marxism). Nonetheless, I will work through my response to the book here, if only because the phenomenon of its obsolescence, its loss of relevance, is itself something that the book itself discusses (in relation to the claims, rejected by Derrida, that Marx himself is obsolete and no longer relevant in the post-Communist era).

Derrida basically argues — quite elegantly, of course — that Marx, like every other thinker in the long history of Western metaphysics, falls victim to an ontology of absolute presence, and strives unsuccessfully to abolish the uncanny otherness, the trace of non-presence, the non-literal or irreducibly metaphorical, the differance, that nonetheless continues to insinuate itself within his texts. At the same time, Derrida — writing in the early 1990s, after the “fall of Communism,” and in the first flush of neoliberal triumphalism — proclaims his fidelity to a certain spirit of Marxism, insofar as it maintains a call for justice beyond market values. He associates Marxism, therefore, with a certain religious impulse, what Walter Benjamin calls a “weak messianic force,” a hope against hope or beyond hope that a better time is possible, and must come. What draws these two strands — the deconstruction of Marx’s metaphysics, and the welcoming nonetheless of a Marxist inheritance — together is the figure of the specter, or ghost: a figure that Derrida traces throughout Marx’s texts and many others (most notably Hamlet). The specter is something that is not present, not real, not there, but that nonetheless enters into (and disrupts the closure and self-presence of) whatever is present, real, and there. The ghost addresses us, interrogates us with its voice and its gaze; it’s a call from Otherness to which we must respond, even though we are unable to adequately respond. Derrida argues that, in works like The German Ideology and Capital, Marx endeavors — unsuccessfully, of course — to exorcise the specter of impropriety or non-identity; that he struggles, for instance, to get rid of exchange-value and return us to the simple utility and presence of use-value (a reading of Marx that I have specifically argued against here; though Derrida’s formulation of the argument is far more circumspect than those of Lyotard or Baudrillard). At the same time, Derrida presents the “specter of Communism” that haunts Europe in the Communist Manifesto as a “spirit” that neoliberalism similarly cannot exorcise, and that renders impossible the “end of history,” or the definitive triumph of the market.

I must confess that I am unable to greet this argument with more than a shrug of the shoulders, and a weary “so what?” It’s scarcely news that Marx’s texts can be deconstructed, just as Plato’s and Kant’s and Hegel’s can be. As is so often the case with Derrida, I am more or less persuaded by his argument — I mean, by his close reading — without necessarily finding his claims or discoveries to be of any particular interest or importance. Now, of course the question of which parts of Marx are alive and which parts dead, or which parts are useful and interesting, and which parts are not, is itself an extremely important one. And Derrida, as always, warns us (rightly) that this is a difficult question precisely because we cannot ever simply separate the relevant from the irrelevant, or the “living” from the “dead.” The uncanny apparition of the specter forbids us to make so neat a separation. We are always haunted by ghosts, and we cannot freely choose what we will be haunted by. We have, as Derrida continually reminds us, the responsibility of making such a separation, without the ability neatly and definitively to do so.

Yet all that said, and even recalling that all such separations will be provisional ones — Derrida introduces, into nearly every sentence, clauses about how provisional and subject to revision all his claims and distinctions are; he so overdoes this that the effect is unintentionally comic — nonetheless, I still believe that there are much more interesting and useful ways to distinguish between what’s valuable and what’s not in Marx’s writing, and in subsequent Marxist writing, than the particular distinctions that Derrida makes. For Derrida, it’s a matter of deconstructing, and thereby dismissing, all of Marx’s positive claims about history, about capitalism, etc., and only adhering to a sort of vague and general sense of dissatisfaction with the world as it is. Which is why Derrida ultimately rescues from Marx and Marxism only its ostensibly religious core, its messianic dimension, its utopian (though Derrida scrupulously avoids this word) promise of a better world — together, however, with the proviso that no such better world can actually arrive, because this would undo the dimension of hope, expectation, and openness to the future and to the Other that is, for Derrida, the essence of the religious or messianic.

For instance, after reading Marx in Capital on commodity fetishism, Derrida writes that “as soon as there is production, there is fetishism: idealization, autonomization and automatization, dematerialization and spectral incorporation, mourning work coextensive with all work, and so forth. Marx believes he must limit this co-extensivity to commodity production. In our view, this is a gesture of exorcism, which we spoke of earlier and regarding which we leave here once again our question suspended” (166). Derrida is too careful and sensitive a thinker to come right out and say that the processes he associates with fetishism (a list I won’t take the time to comment on here) must occur in connection with all production, not just commodity production. This is why he leaves the “question suspended.” Nonetheless, the evident deconstructionist implication of Derrida’s reading indeed is that it’s naive (to use the word that was — and probably still is — the favorite of all the deconstructionists I used to know in grad school) not to realize that all and any production (rather than just commodity production) is compromised by fetishism and its accompanying spectrality, which Marx makes the metaphysical error of thinking that he can “exorcise” or otherwise get rid of. So Marx, like every other metaphysician from Plato onward, is guilty of trying to hypostasize absolute presence and preserve it from differance, to pretend that alienation and otherness can be overcome when in fact they cannot.

Well, perhaps this is true. But to push the question to this level of metaphysical generality is to ignore the particular ways that Marx’s formulations work. Derrida convinces me that, yes, there is a logic of spectrality at work in Marx’s discussion of exchange-value and commodity fetishism; but to say this is not to exhaust the implications of Marx’s theory. Marx says that, but he also says a lot more. And that more is where Marx specifically addresses the particular implications of capitalism and commodity production. A different mode of production would involve different specters, different forms of “spectral incorporation,” different implications for human life and society, a difference in the extent of human suffering. Indeed, Derrida keeps on reminding us that the underlying problem is the one of which specters we are dealing with; but at the end of his analysis he ignores his own warning, in favor of just saying that Marx is trying to exorcise ghosts, and that he can never really accomplish this, and that therefore all his concepts (use- and exchange-value, commodity and surplus value) are compromised and should not be retained. It’s a lame and weak conclusion, after so much textual and conceptual exegesis.

What I’d rather see, what I’d find much more interesting, useful, and relevant, would be an approach that considered the already-deconstructive implications of Marx’s own categories. That looked, for instance, at how the logic of the supplement (or Bataille’s logic of “general economy”) is already at work in Marx’s notion of surplus-value (which is not simply an empirical quantity in the sense that profit is, for it implies a radical incommensurability at the heart of the process of buying and selling labor as a commodity); or at how the spectrality that Derrida exhumes at such great length is coextensive with — how it haunts — the regime of money as “universal equivalent.” But Derrida has too much invested in arguing that deconstruction goes beyond mere critique to be willing to see such deconstructionist virtues as already operating within Marx’s form of critique. (I myself would want to argue that deconstruction is indeed different from Hegelian critique, but that it falls entirely within the purview of Kantian critique. But that is a subject for other posts).

So I don’t really find Specters of Marx very illuminating on the subject of Marx. I do, however, like the way that Derrida reformulates his (usual deconstructive) logic in terms of spectrality, of ghosts. In his earlier writings Derrida tends to emphasize differance or the trace as a sort of negativity, an infinite mediation disrupting any claim to presence. But in Specters of Marx (as in much of his later work) Derrida (more radically, I think — and in line with Blanchot’s formulations) shifts his emphasis to the way that this trace is a radical non-negativity, a kind of residual, quasi-material insistence, that disrupts and ruins every movement of negation or negativity. That’s what the ghost is, after all: something that is gone, or dead, but that refuses to be altogether absent; something that is not here, not now, but that continues to stain or contaminate or affect or impinge upon the here and now. Hegel, Mallarme, and Lacan all proclaim that the symbol is the death — the murder — of the thing (i.e., that the word “flower” or “tree” necessarily implies the distancing, the negation, the loss, the inaccessibility of the actual Thing that is being called a flower or a tree). But Blanchot responds that this murder is ultimately ineffectual, for the Thing (not the idealized form that we call a tree or a flower, but its creepy, always-decomposing-and-recomposing materiality) returns at the very heart of its supposed absence, like a zombie arising from its grave. The living thing we have murdered is never restored to us, but its death, its having-been-murdered, tracks us relentlessly and will not let us go. This is what Derrida means by specters, ghosts, and haunting. The finest invention in Specters of Marx is Derrida’s neologism hauntology, which he argues is more basic, more (pre)originary, than Being or than ontology. (The pun works better in French, where hantologie and ontologie are almost indistinguishable in pronunciation).

And indeed, it’s been the recent brilliant discussion of hauntology in the blogosphere, by k-punk especially (also here and here), that led me (so belatedly) to read Specters of Marx and to think along these lines. Although I tend to be more interested in how the present is haunted (as it were) by the future, than in how it is haunted by the past (this is one reason for my obsession with science fiction), these two dimensions or directions of time cannot of course be separated, once we have realized that the present is not a “living presence,” but rather that it is riven within itself, traversed by forces that are not contemporary with itself. Shelley’s “gigantic shadows which futurity casts upon the present” and Poe’s returned cadavers, haunting us with their insistent evidence of their deaths, are two sides of the same coin (a financial metaphor that is therefore particularly appropriate from the perspective of Marxian political economy). I need to think more about k-punk’s comments on “hauntology now,” on how it has become (as he writes with deliberate awareness of the temporal paradoxes involved) a “zeitgeist,” and on its implications for understanding our culture today beyond the already-stale-and-banal formulations of “postmodernism.”

Octavia E. Butler’s new novel, Fledgling, is a vampire story. But its dynamics are far different from any other vampire tales I know. Vampires are usually disruptive forces from the unconscious. They give body to our least avowable desires and fears. But there’s nothing atavistic about Butler’s Ina (as her vampires call themselves): they have a culture, with laws and customs, kinship groups, a religion and an ethics and a politics, and disputes and power struggles about all these things — just as any group of human beings does. Butler is after something subtler than our usual (and far too familiar and commodified, at this point) romances with the “dark side” (not to mention that we ought to be more aware than we — or white people, at least — usually are of the racial connotations of a phrase like “dark side.”)

[WARNING: THE REST OF THIS POST CONTAINS SPOILERS].

Let me begin again. Fledgling is, among other things, a book about the mystery of beginnings. Fledgling begins with a narrator who awakens in the dark, knowing nothing except an immense hunger. She can’t remember who or what she is; she doesn’t even know her own name. She has language, but many of her words lack referents. She knows there are others, and therefore she feels alone; but she doesn’t know who those others are. She is wounded, in great pain; but gradually she heals, and finds that she knows how to do what she needs to do: hunt, kill, and feed. There is no blank slate, no pure origination: even as the narrator comes into the world afresh, entirely alone, and seemingly new, there are webs of meaning and obligation and history that surround her, and affect her — although she is ignorant of these things, and must discover them as if for the first time.

The narrator’s name, we eventually learn — as she eventually learns — is Shori Matthews. She looks like a 10-year-old black girl. But actually, she is a 53-year-old vampire; though 53 years old is stilll pre-pubescent, in vampire terms. Shori is almost completely amnesiac, as a result of trauma. Her entire (extended) family has been murdered; she alone has survived. She will never regain the memories she has lost; she cannot even really mourn her mothers and fathers, her sisters and brothers, and all their loved ones, because they have been so entirely erased from her memory. Her new beginning is the result of loss beyond loss, a loss even of the possibility of feeling loss. She must learn afresh, as if from the outside, all that she previously knew through the experience of growing up. She must learn about both the human world and the vampire world. She must reacquire, at second hand, all the referents and contexts that go along with the the only things she still possesses: he language and her sensory-motor skills.

Reading Fledgling, we learn about Ina society as Shori does. Butler invents a whole biology and anthropology of vampire life. The Ina live for 500 years or more. When injured, they can self-repair (as Shori does) on a diet of red meat. When they are well, they live exclusively off human blood. They possess an extraordinary sense of smell, together with more acute sight and hearing than human beings do; all these senses come into play in their relationships with one another, as well as with human beings. Ina society is more or less matriarchal — female Ina are more powerful than male — and is organized around gender-segregated extended families. They mate and reproduce in family-based groups (a group of brothers mates with a group of sisters from another family). The male young live with the family of their fathers, the female with the family of their mothers. The Ina also have complex relationships with their “symbionts,” the human beings upon whom they feed. In Fledgling, vampires almost never kill their human prey: they live together with them, and have sex with them, in extended families of seven or eight human symbionts for each vampire. Whether male or female, vampires generally have symbionts of both genders, and the symbionts often develop sexual relationships with one another. So all in all, Ina society involves both vampires and human beings, involved in complex webs of polyamory. (Vampires seem to be strictly heterosexual with one another, but human/human relationships, as well as cross-species vampire/human relationships, involve all sorts of gender pairings and sexual play).

What does it mean to be the human symbiont of a vampire? Since Shori is a vampire, and we only see human thoughts and feelings through her narration, it’s difficult to know precisely. Vampire saliva is both addictive and antiseptic for human beings: the human beings experience an immense sexual pleasure from being bitten, and quickly become dependent upon — no, in love with — their vampire captors. Vampire saliva also results in their leading long and healthy lives: they never get sick, and they live much longer than ordinary human beings (though not quite as long as the vampires). But symbionts must give up their autonomy in return for love, pleasure, health and long life. Somebody who has been bitten cannot disobey their vampire’s orders. Their lives are ultimately ones of servitude. Most vampires are ethical enough to give their human prey some modicum of choice, allowing them to leave at some early stage in the relationship, before they have become so addicted to their vampire’s bites that departure would be physically impossible. But emotional dependency precedes physiological dependency, and so the symbionts almost never choose to leave. In general, symbionts are chosen by their vampires, and almost never the reverse (though rarely, human beings who have grown up in Ina culture, with symbiont human parents, do make the decision to become symbionts themselves).

I’ve described Ina culture in almost too much detail here, giving a flat, reductive, and schematic sketch of things that slowly unravel and become evident in the course of the novel. (And learning these things gradually, as Shori herself relearns them, is one of the pleasures of reading Fledgling). But I hope my summary gives a sense both of the richness of the novel, and of some of the things that are at stake in the narrative. Butler has often written of how love involves dependency, loss of autonomy, and unequal power relations: even when both sides in the relationship have both given themselves over unconditionally to an Other, they are never equal in (self-)abandonment. This leads to paradoxes and impasses that are almost too painful to contemplate. (Levinas is right to say that my relation to an Other is non-symmetrical, because it involves my self-abandonment beyond any possibility of recuperation or return. But he is wrong to think that this dispenses with power relations; the non-symmetry between lover and beloved is not felt symmetrically, or in the same way, on both sides). Butler has often conveyed this painful sense of dependency in love from the point of view of the dominated partner (I am thinking both of the narrator of the short story “Bloodchild”, and of the human beings, in relation to their alien captors, in the Xenogenesis or “Lilith’s Brood” novels). But here she approaches the same knot of dependency and inequality — which is yet love — from the point of view of the dominating partner. (And this is not even to get into the disturbing fact that, from a human perspective, from the point of view of the human beings who are giving her blood and having sex with her, Shori looks like a ten-year-old girl).

Fledgling is also, like most of Butler’s work, a story about race. The Ina are of European origin (though the novel takes place entirely in the contemporary United States); they are a separate species from human beings, but they have lived in the human world for thousands of years, like a hidden elite, with a certain ability to manipulate human opinion in their own favor, but also with a well-grounded fear of human prejudice and hatred. No matter how ethical they try to be, after all, they are still ultimately predators (or parasites), having their own society in secret, while feeding upon the surrounding human community. This makes the Ina seem a lot like Jews (I mean, both like Jews as they actually were in European society for so many centuries, and like the images of “Jews” as anti-Semitic Christian bigotry portrayed them). But together with this, the Ina are nocturnal: they are allergic to the sun — they burn in it if they go outside, and they are physiologically unable to stay awake during the daytime — and their physical appearance is almost grotesquely albino. (This is one of the very few traits that Butler retains from traditional vampire fiction). Shori is a minority within this minority, as she is the world’s only black vampire. She learns that she is the result of genetic experiments, performed by her mothers: genes from black human beings have been mixed into her otherwise-Ina genome, giving her skin enhanced melanin expression, and thereby allowing her to stay awake during the day, and even to endure some limited exposure to the sun. And it emerges that racism among the Ina is why her family has been murdered and she is a target. The Ina cling to their unique heritage, and this leads some of them to a fanatical belief in their racial purity and superiority. They hate Shori because she is “part human” (though from a biological point of view this is a meaningless statement), amplified by the fact that the “human” part of her is black.

All this, too, is only revealed gradually in the course of the novel; and it leads into some extraordinary conceptual and emotional tangles. Things do get at least provisionally resolved by the end of the book; though the resolution is emphatically not accomplished by the recourse to action/adventure that usually does this work in most genre fiction. Rather, it comes about strictly within the anthropological (vampirological?) framework that the novel has constructed for itself. I won’t say more, in order not to spoil the few secrets of the narrative that I haven’t already revealed. I’ll conclude instead with a few more general observations. One of the greatest virtues of Fledgling — as, indeed, of much of Butler’s fiction — is that it makes debates about “genetic determinism” and “social construction” almost entirely irrelevant. In Butler’s world, we are bound and limited both by our genes and by our cultural inheritance; both are constraints that we cannot ignore, and yet both are susceptible (under certain conditions) to alteration. So the question is never whether something is “in our genes” or merely a “cultural construction”: everything is both, and there is no reason to see either “nature” or “culture” as more restricting than the other. The question, with both culture and biology, is how we are constrained and how we are free; what our limits are, and what powers we can exercise within (and despite) those limits. From Butler’s perspective, we can entirely dismiss both the Hobbesian reductionism of someone like Steven Pinker, and the “blank slate” Rousseaueanism that is Pinker’s caricatural view of those who don’t share his narrow determinism. In nature as in culture, everything is changeable — that is part of the meaning of evolution. But in culture as in nature, the forces of tradition, convention, and so on are so strong that changing them is quite difficult. We are never free from our histories and their entanglements, for their inertia is the largest part of what constitutes “us” in the first place. Butler imagines alternative genetic and cultural histories, reminding us that life can always be otherwise. But these alternatives aren’t “utopian”: each of them represents a different set of constraints and possibilities than we are used to, but there are still both constraints and possibilities.

The other great thing about Fledgling has to do with the way that it is so powerfully an affective text, at the same time that it is so powerfully a cognitive one. Butler’s writing tends towards the spare and descriptive, rather than towards the stylistically elaborate and rhetorically self-reflexive. Yet there is something about it that gives it an incredible intensity and poignancy, when it evokes states of hunger and grief, doubt and hope, craving and lust and love, longing and anger and bitterness and rage and hatred. Fledgling traffics in currents of emotional turmoil that are almost too overwhelming to be borne, and that push us to the limits of who and what we are (whoever “we” are, human or vampire). The novel produces affects that exceed the human, and that therefore imply new, different forms of subjectivity than are recognized in ordinary life (or in ordinary, “mimetic” fiction). This is why, among other things, although Butler’s novels continually raise issues of gender and race, they cannot be said to allegorize particular existing conditions of gender and race inequality: for they constantly push the hierarchies and power relations of gender and race into new configurations. Butler’s fictions, through their affective intensities, both suggest the need (and the possibility) for metamorphosis (and the hope that comes through this possibility), and suggest that (as Zizek might put it) trauma and social antagonism are uneliminable, not subject to rational adjudication. At the end of Fledgling, Shori has been freed from the death sentence with which she had been threatened — if not forever, then at least for 300 years (though that is a shorter stretch in vampire time than it would be in human time), and the way has been cleared for her to create her own Ina extended family. But she will never regain all that she has lost, nor even regain the memory of having lost it.