Jameson’s style invites derision. Russell Jacoby once described his manner of writing as “a peculiar American baroque” — i.e., “a gray mash of half-written sentences punctuated by tooting horns and waving pennants,” “confounding rigor mortis with rigor.” Essays by Jameson are frequently ponderous, convoluted, and opaque. No other writer is so emblematic of contemporary Marxism’s professorial bent. Densely allusive, with many meandering asides, what Jonathan Arac called “the deliberate scandal of Jameson’s method” consists in its casual comparisons of a whole range of thinkers from across the European philosophical tradition.
Alberto Toscano might be seen as the legitimate successor to this method, along with Benjamin Noys and the late Mark Fisher (though these latter two are much more fluid writers). The theoreticism of their texts often leads readers far afield of the topic at hand, but by and large returns from these divagations enriched by the journey. One of the most brutal send-ups of Jameson’s work came from Robert Hullot-Kentor, whose approach to translation was praised at the outset of Late Marxism: Adorno, or, the Persistence of the Dialectic (1990). In a polemical review of this same book, “Suggested Reading: Jameson on Adorno,” Hullot-Kentor painted a very unflattering portrait of its author:
Fredric Jameson is one of the great tattooed men of our times. Every inch of flesh is covered: that web of cat’s cradles coiling up the right calf are Greimas and Levi-Strauss; dripping over the right shoulder, under the sign of the Cimabue Christ — the inverted crucifixion — hangs Derrida. And hardly recognizable in those many other overlapping splotches of color is just about everybody else: Lyotard, Sartre, Habermas, et al. “All One, All Different” scrolls across the panoramic chest. In Late Marxism Jameson scouts carefully before setting portentious digit on a densely engraved quadrate of his left hip, Adorno! and falls into a roll: “Adorno you will notice is like Althusser, only more like Sartre, except the idea of totality, in my opinion, as I’ll say again later, differs from Rorty, coming back to Luhmann, like Marxism, late, very late, minus Hegel’s concept of time. Perhaps, maybe, almost… Take another look, another look, just not too close, please, ladies and gentleman, give the man room to breathe!”
Still, if one can get past all the offhand references Jameson makes, the experience can be quite rewarding. Late Marxism was perhaps an unfortunate target for such ire, however — yes, “perhaps.” Hullot-Kentor’s caustic criticism of this work, though doubtless deserved, could have just as easily applied to Postmodernism or The Political Unconscious, released a few years before. And while it is understandable that Hullot-Kentor, the celebrated translator and interpreter of Adorno, would take Jameson to task on this subject, it was nevertheless bold for anyone to publish a defense of Adorno’s Marxist credentials in 1990. Whatever its other shortcomings may be, and they are many, Late Marxism is noteworthy at least in this respect. Especially given the Anglophone reception of Adorno up to that point, which apart from Susan Buck-Morss and Gillian Rose either ignored his Marxism or exaggerated its heterodoxy.
Regarding the rest of Jameson’s vast corpus, the stuff on periodization is probably what interests me the most. Modernity, postmodernity, and everything that comes in between. Aijaz Ahmad was right, of course, to scold Jameson for his overreach when it came to Third World literature, and Adorno was right to be skeptical of so-called “revolutions” taking place in the Third World. The sheer scope of his theoretical reading — not to mention his focus on film, literature, and architecture — is astounding. You can download a number of his works by clicking on the links below. Full-text PDFs only, since I don’t like E-books (for whatever reason):
- Fredric Jameson, Sartre: The Origins of a Style (1961)
- Fredric Jameson, Marxism and Form: Twentieth Century Dialectical Theories of Literature (1971)
- Fredric Jameson, The Prison-House of Language: A Critical Account of Structuralism and Russian Formalism (1972)
- Fredric Jameson, The Political Unconscious: Narrative as a Socially Symbolic Act (1981)
- Fredric Jameson, The Ideologies of Theory (1988, 2008)
- Fredric Jameson, Late Marxism: Adorno, or, the Persistence of the Dialectic (1990)
- Fredric Jameson, Postmodernism: Or, the Cultural Logic of Late Capitalism (1991)
- Fredric Jameson, Signatures of the Visible (1992)
- Fredric Jameson, The Seeds of Time (1994)
- Fredric Jameson, Brecht and Method (1998)
- Fredric Jameson, The Cultural Turn: Selected Writings on the Postmodern, 1983-1998 (1998)
- Fredric Jameson, A Singular Modernity: Essay on the Ontology of the Present (2002)
- Fredric Jameson, “Dialectics of Disaster” (2002)
- Fredric Jameson, Archaeologies of the Future: The Desire Called Utopia and Other Science Fictions (2005)
- Fredric Jameson, Conversations on Cultural Marxism (2007)
- Fredric Jameson, The Modernist Papers (2007)
- Fredric Jameson, Valences of the Dialectic (2009)
- Fredric Jameson, The Hegel Variations: On the Phenomenology of the Spirit (2010)
- Fredric Jameson, Representing Capital: A Reading of Volume One (2011)
- Fredric Jameson, The Antinomies of Realism (2015)
- Fredric Jameson, The Ancients and the Postmoderns (2015)
- Fredric Jameson, “The Aesthetics of Singularity” (2016)
- Fredric Jameson, An American Utopia: Dual Power and the Universal Army (2016)
- Fredric Jameson, “Badiou and the French Tradition” (2016)
- Fredric Jameson, Raymond Chandler: The Detections of Totality (2016)
Below you can read an excellent review of Valences of the Dialectic by Benjamin Kunkel, originally published by the London Review of Books (and subsequently included in the Jacobin collection Utopia or Bust). Kunkel’s reviews of individual books tend to be skillful, if sweeping, overviews of a thinker’s entire oeuvre, and this one delivers well as far as that goes. He’s correct, in any case, that Jameson is more of an essayist than anything else. Enjoy!
April 22, 2010
Fredric Jameson’s preeminence, over the last generation, among critics writing in English would be hard to dispute. Part of the tribute has been exacted by his majestic style, one distinctive feature of which is the way that the convoy of long sentences freighted and balanced with subordinate clauses will dock here and there to unload a pithy slogan. “Always historicize!” is one of these, and Jameson has also insisted, under the banner of “One cannot not periodize,” on the related necessity (as well as the semi-arbitrariness) of dividing history into periods. With that in mind, it’s tempting to propose a period, coincident with Jameson’s career as the main theorist of postmodernism, stretching from about 1983 (when Thatcher, having won a war, and Reagan, having survived a recession, consolidated their popularity) to 2008 (when the neoliberal program launched by Reagan and Thatcher was set back by the worst economic crisis since the Depression). During this period of neoliberal ascendancy — an era of deregulation, financialization, industrial decline, demoralization of the working class, the collapse of Communism and so on — it often seemed easier to spot the contradictions of Marxism than the more famous contradictions of capitalism, and no figure seemed to embody more than Fredric Jameson the peculiar condition of an economic theory that had turned out to flourish above all as a mode of cultural analysis, a mass movement that had become the province of an academic “elite,” and an intellectual tradition that had arrived at some sort of culmination right at the point of apparent extinction.
Over the last quarter-century, Jameson has been at once the timeliest and most untimely of American critics and writers. Not only did he develop interests in film, science fiction, or the work of Walter Benjamin, say, earlier than most of his colleagues in the humanities, he was also a pioneer of that enlargement of literary criticism (Jameson received a PhD in French literature from Yale in 1959) into all-purpose theory which made the discussion of all these things in the same breath established academic practice. More than this, he succeeded better than anyone else at defining the term, “postmodernism,” that sought to catch the historical specificity of the present age.