Abstract
This chapter argues that the impersonality of historical capitalism is best conceived as an uneven combination of socio-cultural processes of depersonalization and (re-)personalization. It is within this purview of the longue durée that I shall locate the specific configuration of impersonal and personal forces in the period known as ‘neoliberalism.’ I shall argue that neoliberalism constitutes a combined and uneven world-systemic project operating through multiple socio-cultural “personae” (from homo œconomicus to “wageless life” [Denning]), unified by a counter-revolutionary project of Restoration whose aim was to negate the “passion for the real” [la passion du réel] that characterized much of the twentieth century (Badiou). I shall use these extended sociological and philosophical elaborations as a framework within which to read two key contemporary works of world-literature: S. J. Naudé’s The Alphabet of Birds (2015) and Rachel Kushner’s The Flamethrowers (2013). I interpret these works as attempts to inherit the “passion for the real” under conditions of neoliberalism. Both writers employ techniques of impersonality and depersonalization to carve out a fragile space of resistance and formalize hope in an ethico-political absolute. In doing so, they not only extend Badiou’s own reflections on the intrinsic limitations of the “passion for the real” (not least its intimate bond with violence and destruction) but also indicate potential blind spots in Badiou’s philosophical project itself.
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Notes
- 1.
I am grateful to Stephen Shapiro for his comments on a previous version of this article. All remaining errors are my own.
- 2.
The translation is taken from Friedrich (1974: 8–9).
- 3.
Jameson mistakenly transcribes Friedrich’s term as “Entpersonalisierung” (2002: 131).
- 4.
Cinzia Arruzza (2014) has put this point differently, criticising Wood’s too-sharp distinction between the “logic” and “history” of capitalism: “as soon as we accept [Wood’s] distinction between the logical structure of capital and its historical dimensions, we can then accept the idea that the extraction of surplus-value takes place within the framework of relations between formally free and equal individuals without presupposing differences in juridical and political status. But we can do this only at a very high level of abstraction—that is to say, at the level of the logical structure. From the point of view of concrete history, things change radically.”
- 5.
On the person as dispositif, see Esposito (2012).
- 6.
I am here condensing ideas found, among others, in Jodi Dean’s (2016) theory of interpellation as enclosure; James Scott’s (1998) work on the state construction of “legibility and simplification;” and Jason W. Moore’s (2015) notion of “abstract social nature.” It is also inspired by Marx’s writings on wood theft, on which see Hartley (2017).
- 7.
For a clear historical example, see Chakrabarty (1989) on the jute mill workers of Calcutta.
- 8.
This argument is challenged by Dardot and Laval (2013: 262).
- 9.
- 10.
Badiou (2008a: 35–6) identifies two modern sequences of the communist hypothesis: 1789–1871 and 1917–1976, within which 1966–1975 constitutes something like a sub-sequence.
- 11.
I am drawing here on Noys (2010: 146–7).
- 12.
As Alberto Toscano observes, “it is a passion that inhabits its subjects as what is in themselves more than themselves” (Badiou 2007: 220, n. 32).
- 13.
By “reactive subject” Badiou (2009: 54ff.) means those renegade figures (he has in mind the nouveaux philosophes) who, though once involved in a political sequence, now deny the necessity of rupture embodied in the political event, yet who incorporate (and often passively benefit from) certain of its novelties whilst producing new discourses to delegitimise faithful subjectivity.
- 14.
Cf. Badiou (2009: 56): “the form of the faithful subject nonetheless remains the unconscious of the reactive subject.”
- 15.
Cf. Badiou (2014: 125): “The violence that compels the individual to become a commodified body [un corps marchand] is not direct violence against the body, it is a violence done to the capacity of the body in the idea, to its capacity to be the bearer of something other than its own interests.” (I am grateful to Daria Saburova for help in translating this difficult sentence). For Badiou, “democracy” in neoliberal guise consists in the violent command to “live without Idea” (ibid.); the “bare power” [pouvoir nu] that secretly drives contemporary democracy “exerts considerable violence at the level of what one might call the frontier zone between bodies and ideas” (ibid.: 128).
- 16.
Elsewhere one character is described as a “living Giacometti” (Naudé 2015: 16) with a “bone structure … angular, like something from a Futurist painting” (18). In yet another story, a dancer’s body is described as “[l]ike something from modernist photography – an Edward Weston study of the body as abstraction” (280).
- 17.
“Reno” is the name ascribed to the protagonist by others.
- 18.
This is a further example of the impersonal-personal dynamic: the mechanical impersonality of film is, in fact, a deeply racializing technology designed to codify whiteness as the social norm.
- 19.
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Hartley, D. (2019). Keeping It Real: Literary Impersonality Under Neoliberalism. In: Deckard, S., Shapiro, S. (eds) World Literature, Neoliberalism, and the Culture of Discontent. New Comparisons in World Literature. Palgrave Macmillan, Cham. https://doi.org/10.1007/978-3-030-05441-0_6
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