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Exit Capitalism
Exit Capitalism explores a new path for cultural studies and re-examines key moments of British cultural and literary history. Simon During argues that the long and liberating journey towards democratic state capitalism has led to an unhappy dead-end from which there is no imaginable exit.
Simon During teaches at the English Department of Johns Hopkins University. He is also a Professoral Fellow at the School of Culture and Communications at the University of Melbourne. His most recent books are Modern Enchantments: the cultural power of secular magic (2002) and Cultural Studies: a critical introduction (2005). He is also the editor of the three editions of the Cultural Studies Reader.
Introduction Part 1: Modernizing the English Literary Field 1. Church, State and Modernization: Literature as Gentlemanly Knowledge after 1688 2. Quackery, Selfhood and the Emergence of the Modern Cultural Marketplace 3. Interesting: the Politics of the Sympathetic Imagination Part 2: Towards Endgame Capitalism: Literature, Theory, Culture 4. World Literature, Stalinism and the Nation: Christina Stead as Lost Object 5. Socialist Ends: the Emergence of Academic Theory in Postwar Britain 6. Completing Secularism: the Mundane in the Neo-Liberal Era 7. Refusing Capitalism? Theory and Cultural Studies after 1968
eBook
Foucault and Literature
First published in 2012. Routledge is an imprint of Taylor & Francis, an informa company.
eBook
Katherine Mansfield's World
The idea for this essay came to me while reading Amit Chaudhuri's recent book on Calcutta. There he notes that while living in England as a student he was often reminded of Calcutta - the city of his childhood holidays - in 'the oddest of places', but especially when reading Katherine Mansfield's stories, which, as he writes, present life in New Zealand down 'to the last detail, including the \"creak of the laundry basket\"'. I found this sufficiently curious to wonder about whether Mansfield worked like this not just for Chaudhuri but for others too, and if so, why it was that her fictions in particular might appeal in this way to readerships from very different cultures.
Journal Article
Modern enchantments : the cultural power of secular magic
Magic, During suggests, has helped shape modern culture. Devoted to this deceptively simple proposition, During's work gets at the aesthetic questions at the very heart of the study of culture. How can the most ordinary arts--and by \"magic,\" During means not the supernatural, but the special effects and conjurings of magic shows--affect people?.
eBook
Judgment all the Way Down
This essay appraises Michael W. Clune’s arguments for the importance of literary judgment. It mainly supports Clune’s case but argues that judgment in fact goes deeper and extends further than Clune recognizes.
Journal Article
Fredric Jameson's Metaphysics of History
This essay presents an overview of Jameson's project. It thinks of him as a metaphysical historicist whose work shares something with earlier philosophers of Totality, such as, in particular, F. H. Bradley, the late English Hegelian. This matters because the critique of Bradley's metaphysics was a precondition for the emergence of both Russell and Wittgenstein's modern analytic philosophy and the modern literary criticism that developed around 1920 with T. S. Eliot and I. A. Richards. Jameson barely engages with either of these linked traditions, and this essay argues that that omission is a problem for him. The essay offers a practical example how this problem affects Jameson's work by a short analysis of his reading of George Eliot's Romola in The Antinomies of Realism .
Journal Article
Modern Enchantments
Magic, Simon During suggests, has helped shape modern culture.
Devoted to this deceptively simple proposition, During's
superlative work, written over the course of a decade, gets at the
aesthetic questions at the very heart of the study of culture. How
can the most ordinary arts--and by \"magic,\" During means not the
supernatural, but the special effects and conjurings of magic
shows--affect people? Modern Enchantments takes us deeply
into the history and workings of modern secular magic, from the
legerdemain of Isaac Fawkes in 1720, to the return of real magic in
nineteenth-century spiritualism, to the role of magic in the
emergence of the cinema. Through the course of this history, During
shows how magic performances have drawn together heterogeneous
audiences, contributed to the molding of cultural hierarchies, and
extended cultural technologies and media at key moments, sometimes
introducing spectators into rationality and helping to disseminate
skepticism and publicize scientific innovation. In a more revealing
argument still, Modern Enchantments shows that magic
entertainments have increased the sway of fictions in our culture
and helped define modern society's image of itself.
eBook
1968: Towards a General Secularism
The numerous interpretations and evaluations of 1968 that have been developed over the past half-century can arguably be divided into two. On one side, there are those accounts that regard 1968 as the threshold across which an older form of modernity passed to become what student revolutionaries of the period began to call late capitalism; and although late capitalism itself quickly became a fissured thing, this view has become orthodox. On the other side, there are those who insist that ’68 was a Badiousian event, an outbreak of liberatory possibilities to which we not only have a responsibility to remain faithful, but which provided a template for later more or less insurrectionary movements; undoubtedly the strongest argument for ’68’s enduring radical meaning and potential has been made by Kristin Ross in her 2002 book, May ’68 and its Afterlives. This article is partly committed to arguing for a middle way between these two views. I accept that the processes leading to and following the events of 1968 triggered the development of a new kind of capitalist society as well as formed the template for the radicalisms we now have. This mediation might seem to involve a contradiction, but in the end it is more accurate not to see these two views as they see themselves, namely as enemies, but rather as dialectically and functionally united. Without the kind of capitalism that the 1960s triggered, no radical movement politics; without radical, post-communist movement politics, no such late capitalism. To see that, we need to think about ’68 in larger contexts and terms than is usual. I will call the context I wish to bring to bear general secularization.
Journal Article