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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)




11/19/10

Young Wittgenstein

by Perry Meisel

The World As I Found It, by Bruce Duffy. 546 pp. New York: Ticknor & Fields. $19.95.

When the wealthy and cultivated young Ludwig Wittgenstein burst upon the hermetic world of Bertrand Russell and G. E. Moore at Cambridge in 1912, three lives were changed forever. The Viennese Wittgenstein struck even Russell as perhaps more than his match. The unflappable Moore shared in a fierce but collegial relation that survived two world wars. As a combatant in the Austrian Army late in World War I, Wittgenstein completed the only book he saw fit to publish during his lifetime, Tractatus Logico-Philosophicus (1921). Returning to Cambridge in 1929, he began to question his own assumption in the Tractatus that the study of language could yield systematic rules, preferring instead to delight in the indeterminacies of linguistic reference, and composing, among other works, Philosophical Investigations, published in 1953, two years after his death.
So alluring is Wittgenstein's appeal that it has stirred Bruce Duffy, a writer who lives in suburban Washington, to produce a historical novel centered on Wittgenstein and his English friends. Its sweeping arrangement of fact and fancy is vivid, passionate and funny. Mr. Duffy adheres faithfully enough to the outlines of Wittgenstein's life as we know them (a full-scale biography has yet to be completed), although his book is really an accomplished orchestration of the spheres of Russell's urbanity, Moore's domesticity and Wittgenstein's wanderlust that is organized around three key points in Wittgenstein's experience - his first years at Cambridge, his service in World War I and his return to England.
Mr. Duffy intersperses his absorbing narrative with deft flashbacks that fill in the pasts of all three men (the death of Wittgenstein's father in Vienna is probably the novel's most extraordinary sequence). He writes with great wisdom about love, work and fame, painting raucously humorous and uncommonly moving portraits of his three principals. Russell stews deliciously in his inwardness; Moore gobbles his meals at high table at Trinity with such methodical relish that his philosophical hedonism is explained more convincingly than it is in most academic accounts.
The rendering of Wittgenstein is more dramatic and less naturally inward, testimony to his daunting intractability as both a man and a thinker. Wittgenstein's melancholy narcissism was so profound that it frequently turned into its opposite - the feeling that he hardly existed at all. In reply to a friend's request to take his photograph, Wittgenstein remarks: ''You may develop your film and find no image whatsoever.''
The novel's title comes from a passage in the Tractatus (''If I wrote a book called The World As I Found It, I should have to include a report on my body'') that concludes with the difficult statement that such a book would be ''a method of isolating the subject, or rather of showing that in an important sense there is no subject.'' Mr. Duffy exemplifies Wittgenstein's point both by apprehending him within a matrix of social contexts, and by dramatizing the elusiveness of subjectivity in the dream of a world he fashions with a prose that aspires to a combination of visionary expansiveness and postmodern terseness.
There are, to be sure, a few hitches. Bertrand Russell did not, pace Mr. Duffy, split infinitives. Nor did Lytton Strachey have a booming voice - it squeaked. There are also some lapses into melodrama - a visit to a Yiddish theater in Vienna, a family friend-turned-Nazi and Wittgenstein's painful acknowledgment of his Jewish roots at the onset of World War II. Such moments aside, Mr. Duffy's is an achievement in both fiction and historiography which deepens Wittgenstein's mythology and should attract a wider audience to it.

Originally published in The New York Times Book Review, October 11, 1987