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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)




4/14/10

Hot Tuna: The Phosphorescent Rat

by Perry Meisel

Jorma Kaukonen's current songwriting is one of the first signs of psychedelic nostalgia. Like the hoarse tone of his impressionistic guitar, Jorma's tunes and singing conjure, even now, the kind of religious ambitions most of us buried long ago.
Hot Tuna's fourth album, though, is far from a resurrection of past glories. If the songs appeal, melodically, to a bygone state of mind, the musicianship too recalls why the high San Francisco style had to die. When Jorma and Jack Casady formed Hot Tuna, they seemed to be mining the blues and country music for the grooves that were missing in all but the best of the Bay Area bands (read Dead and early Airplane). A musical habit had developed in accord with the ideology of the Haight: ignore the earth, and by implication a groove, and reach instead for the airy heights. Thus, drummers and bassists grew too fond of cymbals and top strings, neglecting the need for solid beats and bottoms in order to join in the lust for incantation.
Jorma and Casady seemed to be retrieving those missing roots when they went acoustic. But after the first Hot Tuna album, they hired Sammy Piazza, as if to relax their rescue work and retire into the false comfort of the past. Piazza's drumming is a maze of nervous frills hiding a rhythmic ignorance that's a virtual caricature of the deficiencies of the old acid style.
When Jorma's writing fails on this new album to summon the sweet remembrance of San Francisco past, the band itself succeeds - by recalling the musical shortcomings. With departure of blues fiddler Papa John Creach, Hot Tuna has lost its only defense against regression. Dense electric songs like "Easy Now," "In the Kingdom," and "I See the Light" (surely, one hopes, an ironic title) depend too much on naked musicianship alone to share the saving mood magic of "Soliloquy for Two," "Corners Without Exits," and "Living Just for You" (the last the album's purest example of psychedelic nostalgia).
But even psychedelic nostalgia can't soak up the thick, muddy drone that pervades all but Jorma's two mild acoustic instrumentals. Though he still exudes sincerity, Jorma's soloing has lost its ingenuity and its lyricism. And Casady, a onetime mister funk, hardly wants to swing anymore, preferring Sammy's swamps instead. His bass was the thickest of the sixties, but it could kick and snap, too; now it mopes and groans along with the rest of the band, too tired to rock out.

Originally published in The Boston Phoenix, March 26 1974