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NEW FROM ROUTLEDGE 2026

'Capital' as Literature: Marx Against Himself



’CAPITAL’ AS LITERATURE: MARX AGAINST HIMSELF



Studies of Marx, particularly of his masterwork Capital (1867), are as a rule tutelary—they attempt to explain him. Even literary readers of Marx, from Raymond Williams to Fredric Jameson, seek to secure Marxist tenets by means of Marxian style. ‘Capital’ as Literature: Marx Against Himself departs from this tradition by reading Capital as literary in its own right rather than as political economy with style as its filigree rather than its focus. Here, Marx emerges in a different light. If literature is writing that calls whatever is settled into question, then Marx's writing is literature, not because of its revolutionary program, but because Marx's rhetoric, particularly its key trope of chiasmus, undoes the coherence of the notions it propounds, especially in Capital. Marx's chiasmatic style turns Capital into a mise en abyme and Marx's enterprise into an example of what it describes rather than its foil or antidote: the structure of capital itself. Capital, like capital, is a self-begetting production machine whose fungibility as a form is one and the same with the money economy it unravels. ‘Capital’ as Literature: Marx Against Himself shows how this irony unfolds and what the implications are for epistemology, cultural studies, and literary criticism.




ALSO FROM ROUTLEDGE 2022

Criticism After Theory from Shakespeare to Virginia Woolf



CRITICISM AFTER THEORY FROM SHAKESPEARE TO VIRIGINIA WOOLF

The argument of this book is a simple one: that criticism after theory is a single movement of thought defined by synthesis and continuity rather than by conflict and change. The most influential figures in criticism since Saussure—Bakhtin, Derrida, and Foucault—are wholly consistent with Saussure's foundational Course in General Linguistics (1916) no matter the traditions of complaint that have followed in Saussure's wake from Bakhtin forward. These complaints vitiate—despite themselves and often hilariously so—the misconceptions that have made cottage industries out of quarrels with Saussurean semiology that are based on notions of Saussure that are incorrect. The materialist criticism dominant today is actually dependent upon on the legacy of a presumably formalist structuralism rather than a step beyond it. New Historicism, postcolonialism, gender studies, environmental criticism, archive studies, even shared and surface reading are, like deconstruction, the by-products of Saussure's structuralism, not its foils. Saussure's sign is sensory and concrete. Language and materiality are not distinct but one and the same—history, society, the psychological subject, even the environment are systems of signs, material archives read and reread by futures that produce the past after the fact. Without Saussure, contemporary criticism would have no identifiable or effective source. The book begins with chapters on Saussure and Derrida, Bakhtin and Shakespeare, and Freud and Foucault followed by chapters on Victorian and American fiction, D.H. Lawrence and modern poetry, Virginia Woolf and Melanie Klein, and the historicist tropology of psychoanalysis. It concludes with a coda in life writing on the author's epileptic disability.




Portuguese translation of THE MYTH OF POPULAR CULTURE (Blackwell Manifestos, 2010) now available from Tinta Negra (Rio de Janeiro, 2015)



OS MITOS DA CULTURA POP: DE DANTE A DYLAN


O renomado crítico cultural americano Perry Meisel detona as noções convencionais sobre a divisão entre “alta” e “baixa” cultura.

O autor transita pela provocante teoria de que a cultura pop experimentou ritmos dialéticos. A hábil análise que o livro apresenta de três tradições culturais duradouras – o romance norte-americano, Hollywood, e o rock inglês e americano – nos leva a um ciclo histórico da cultura pop que tem Dante como ponto de partida e revisita ícones como Wahrol, Melville, Hemingway, Twain, Eisenstein, Benjamin, Scorsese e Sinatra.




THE MYTH OF POPULAR CULTURE: FROM DANTE TO DYLAN


The Myth of Popular Culture discusses the dialectic of "highbrow" and "lowbrow" in popular culture through an examination of literature, film, and popular music. With topics ranging from John Keats to John Ford, the book responds to Adorno's theory that popular culture is not dialectical by showing that it is.

Available as eBooks

COURSE IN GENERAL LINGUISTICS. Trans. Wade Baskin. Co-ed. with Haun Saussy. By Ferdinand de Saussure (Columbia University Press, 2011)

THE MYTH OF POPULAR CULTURE: FROM DANTE TO DYLAN
(
Blackwell Manifestos, 2010)

THE LITERARY FREUD (Routledge, 2007)

THE COWBOY AND THE DANDY: CROSSING OVER FROM ROMANTICISM TO ROCK AND ROLL (Oxford University Press, 1998)

FREUD: A COLLECTION OF CRITICAL ESSAYS (Prentice-Hall, 1981)




4/11/10

Al Green: Livin' For You

by Perry Meisel

There's been a lot of talk lately about a narcissistic Al Green, about a guy who for a while seemed to outclass everybody in sight but who now indulges in vain onstage displays, as though singing were a sideline and stardom a license for self-adulation. Sounds like a description of a successful rock and roll band, doesn't it? Perhaps that's one reason hip listeners have been disturbed. The astonishing subtlety that can swell the surface of a tune with unspoken ripeness has given way, claim the disenchanted, to a mere episodic brilliance, to a tantalizing local flare no longer bound to a larger sense of drama.
Livin' for You, then, is an important release, a test of those recent impressions. Superficially it seems like the rest of Al's records - cool and slow, scrupulously arranged and produced by Willie Mitchell. Al is cast, typically, as a jazz soloist; his voice the ultimate mix of grit and grace, funk and delicacy.
And yet it takes many listenings to begin to grasp his genius afresh and even more to distinguish it from the time-wasting that's also present. His moods are firmer now, more explicit than they used to be, with a new and unfortunate potential to freeze into hues less various than before. That sense of something won by the end of a tune seems absent much of the time too, that sense of pain turned to joy through the controlled emotion one has grown to expect from him.
For every triumph on the album there's something surprisingly tame. "Home Again" and "Free at Last" are exquisite ballads in the full Green style, opening in a breathy mood and filling in the throat over the slow bounce of the band. Yet "Sweet Sixteen" and "My God is Real" - both overtly blues-flavored, oddly enough - are marked by stalling, not invention. They're the chief examples of that drift into the frozen; an almost shallow brooding hangs motionless over both songs from start to finish. Like "Beware," which begins as a compact ballad (but which is the longest cut on the album), they also feature a thick instrumental middle, a rarity in Mitchell's usually chaste handling of Al's steady Memphis studio crew.
An increased use of electric piano causes the thickness. In spite of the superb playing, it obscures the real bones of the back-up, Charles Hodges' organ and Tennie Hodges' guitar. The clear presence of their sparse counterpoint is essential to the settings best for Al's voice; settings like those on "Home Again," "Free at Last" and, especially, on "So Good to be Here." The chorus,

So good to be here,
So good to see your face

is a stunning arrival musically as well as lyrically, for Al enters it from his low range in the last bar of the verse, ascending the scale of the refrain itself half in tenor, half in soprano, mirroring the sense of the words in the music. "Unchained Melody," on the other hand, parodies that success. The ascent to the chorus is made directly, over the tops of the notes on the climbing scale rather than under and through them. The landing is one of effect, not of feeling.
"So Good to be Here" is the album's most memorable tune, prettier than the other songs and more perfect vocally. It is compactly dramatic, wasting not a phrase in its reach through three moods, from offhand ease to braided tautness, much like "Free At Last," its only real rival.
Such economy and supple strength, though, are strangely hard to come by. There's more freedom in Mitchell's arrangements than ever before, calling for instrumental fills and even a short guitar solo on "My God is Real." What the looser settings do, however, is take the tension out of the whole sound (tension in the sense of structure, not harmonically but texturally). Al's singing suffers accordingly because too much of the burden of development is taken - intentionally? - away from him.
Mitchell's past arrangements were almost static, with the Memphis Horns or the strings alone embellishing the late choruses of songs. It brought out Al's particular genius for understatement and suggestion (which even by itself has canonized him among r&b singers), for he chose to lay back in the rhythm and insinuate rather than blurt it all out and finish the tune breathlessly (like so many singers), having run out of things to say. But insinuation occasionally becomes an end in itself here. Al's brilliant phrasing is no longer in the exclusive service of building up a tune. Sometimes he's just plain marking time, like on the title cut or on "Let's Get Married" (where the sentiment of resignation seems, mercifully, more a pose than a real assertion).
Somehow Al's characteristic intensity is too often missing, except in a few jewelled instances. Even the strings don't sound as sweet as they used to, as though a slack atmosphere reigned during the sessions. The last moments of the album (an attempt to end the excessive vamp on "Beware") are jarring and upsetting, for they contain the kind of joking finale one associates with Leon Russell. The very last thing on the record is Al Green's laughter, which probably began when the musicians couldn't end the tune. But as a way to end an album, it's pretty weird - not even Beatles giggling but big ha-ha's. I think I'll stick with Let's Stay Together.

Originally published in Crawdaddy, March, 1974

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