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reading for tomorrow

Posted by Jeff Allred (he/him/his) on

Just a quick note that a) there are study questions to guide your reading of the Freud selection, from The Interpretation of Dreams (1900); and b) there are none for the essay by Meltzer: this piece is incredibly helpful in giving an overview of the tricky concept of “unconscious” and for explaining why psychoanalysis, which of course grows out of a clinical “talking cure” aimed at addressing mental illness, has applications for literature and vice versa.

As you read the Freud text, I think it’s helpful to think about how Freud, very early in his career, is founding a new discourse. Just as Nietzsche devised a radically new way of thinking about language as the construction of “hives” rather than a mirror of reality in the 1880s, and just as Marx revised the way we understand literature and other cultural fields as “refractions” or distortions of real conditions, Freud is introducing a radically new way of understanding subjectivity. Freud grounds this new conception of the “subject” in the terra incognita of the “Es” (in German, the “it,” lamentably translated in English as “id,” which just means “it” in Latin). This “It” is “in” us in some sense, and it our engine that provides our subjectivity with its “motive force,” but we don’t “know it” and we can only receive its transmissions indirectly. In the passage from Dreams, we’ll see Freud struggle with this problem, using dreams as (as he famously put it) the “royal road to the unconscious.” But the metaphor fails in that we can’t “go there.” Instead, we get strangely coded messages from this impenetrable realm, and Freud (in a rather Saussurean move) spends the piece looking for the “langue” that structures the “parole” the dream gives us (the part we remember when we wake up). What makes Freud’s work so challenging is that he tries to tease out the “grammar” of the “unsayable” language of the unconscious, an agent that speaks opaquely, via dreams and “parapraxes” (slips of the tongue and other “accidents”) and symptoms and fantasies and obsessions and, yes, poems and plays and novels and films.

Enough! I just wanted to give some sense of what we’re in for over the next few weeks.

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why reading Marx matters

Posted by Jeff Allred (he/him/his) on

I hope you’re all recovering from the challenging midterm: I’ve rolled up my sleeves and am grading now (which is definitely on the “alienated” side of any prof’s labor).

Meanwhile, I came across a review of a book by Yanis Varoufakis, a Greek economist, arguing that we have entered a new phase of economic development that represents a return of sorts, a “technofeudalist” era. The article rightly points out that there’s a wave of analyses at present making parallel arguments–the article mentions McKenzie Wark’s Capital is Dead, and I would add Shoshana Zuboff’s The Age of Surveillance Capitalism–that, whatever their differences, believe that we have reached an inflection point where the development of global capitalism out of the ashes of medieval feudalism to the present is giving way to … something new.

We just took a little sip of Marx, and you’d need some big gulps from Capital to properly contextualize Varoufakis’s book, but the bit from Capital we read together, with its attempt to show the distinctiveness of capitalism and the use of money as “universal equivalent” by contrasting it with feudal barter, Crusoe’s self-accounting, and the idealized communist collective organization of labor through planning, give us enough light to read by in assessing these recent books.

See you Thursday, when we’ll reel back the histori-o-meter to 1900 or so and run it back again, looking at the development of theories of the psyche and the subject from Freud onward.

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midterm guidelines

Posted by Jeff Allred (he/him/his) on

As promised, here is what to expect for the midterm exam on Monday 3/18:

  • after some thought, I’ve revised the contract terms for the midterm downward, eliminating the big essay. Here are the new requirements:
    • A contract: complete nine short answers (there will be at least 12 to choose from)
    • B contract: complete seven short answers
  • we will review for the exam by surveying the study questions on our site: come to class on 3/14 with questions in hand so we can use the time efficiently
  • all devices and books will be put away prior to the exam, and all responses will be entered onto “blue books” I will provide. Each student can bring one page of notes (handwritten or typed on one side). If you elect to bring notes, you must submit the sheet with your exam, with your name on it.
  • make arrangements to be present and be on time on Monday 3/18 without fail. Unless there is a documented excuse (serious illness, injury, or other serious problem), there will be no make-ups.
  • as stated in the contract, students who give satisfactory answers for the minimum number of questions for your contract will pass. Students who write unsatisfactory exam maybe downgraded to a lower contract (i.e., from an A to a B or B to a C).

Feel free to ask questions or express concerns via email or in class.

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Gramsci group work for Wed

Posted by Jeff Allred (he/him/his) on
Take the question that corresponds to your group number and jot down some thoughts on it. After 10 minutes, we’ll convene big group and discuss your answers together.
  1. AG argues that “traditional” intellectuals are distinguished, in part, by an “esprit de corps,” a sense of themselves as “autonomous and independent.” Why is this? What is the basis for this collective sense?
  2. On p. 932, AG asserts that “homo faber cannot be separated from homo sapiens.” What does this mean? How does Gramsci link thinking with working? What implications does this have for Gramsci’s definition of “intellectual” as a social type?
  3. Why, for AG, can intellectual no longer be defined in terms of “eloquence”? What is the new ground AG suggests for defining the intellectual?
  4. Why are education and educational institutions so crucial to modern society, according to Gramsci? What would AG think about Hunter College? CUNY? Your local P.S.? What, in other words, is the social function of education?
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Prizes and Awards

Posted by Jeff Allred (he/him/his) on

Please think about submitting something to this year’s departmental prizes and awards! Details below: whether it’s a critical or creative paper, all of you have something in your files that’s worthy of consideration:

English Department Prizes & Awards
DEADLINE: Friday, February 22, 2024 by 5:00PM

Every year the English Department offers a variety of prizes and awards for both undergraduate and graduate students. The prizes and awards program provides a wonderful opportunity for students to have their work recognized in the fields of literary analysis and criticism; linguistics and rhetoric; creative fiction, non-fiction, and poetry; personal essay; and drama. Winners are celebrated on our website, within the department, and at our Annual English Department Spring Celebration on May 22nd. In addition to recognition, many winners receive financial awards that contribute to continued academic study and travel abroad.

To apply, please see the Spring 2024 Prizes and Awards Submission Packet.
DEADLINE: Friday, February 22, 2024 by 5:00PM

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Billy Budd, ship’s florist for hire

Posted by Jeff Allred (he/him/his) on

After Gabbi’s timely mention of The Sopranos today, I had to dig up the clip. I’d forgotten how detailed the discussion was. It’s a fascinating scene, in which mother Carmela defends traditional heteronormative values (though she would never call it that!) against the eggheads like us English profs who want to “queer” everything (click through to watch on YouTube):

No Title

Herman Melville’s Billy Budd is discussed over dinner at Meadow’s new apartment. Episode Title: Eloise Air Date: 1 December 2002 IMDb: https://www.imdb.com/title/tt0705242/?ref_=ttep_ep12 #HBO #TheSopranos

What surprised me, however, is that the effete Columbia kids who are Meadow Soprano’s new peer group don’t cite the new scholarship of the 2000s but the OG gender critique of Leslie Fiedler from his pathbreaking Love and Death in the American Novel (1966). Here’s Fiedler reflecting on the whole thing in an interview.

And of course Tony, who is surprising mellow about the whole thing, gets the last word.

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Nietzschean musings

Posted by Jeff Allred (he/him/his) on

After our lively discussions of Nietzsche the other day, and especially after reading the many insightful posts about his argument, I found myself thinking about Michel Foucault’s quotation of the great Argentinian critic and fiction writer Jorge Luis Borges. I know that was the most English professor sentence ever, but bear with me…

We’ll meet Foucault later in the term. For now, it’s enough to point out that Foucault borrows from Nietzsche a desire to expose the contingent nature of the “discourses” that structure knowledge, to reveal systems that purport to deliver “truth” as constructed “columbariums” or “prison-houses.” Here, in the preface to his book Order of Things, Foucault describes the eureka moment he experienced when reading Borges’s essay on the nature of language. To illustrate the principle (which Nietzsche explores as well, of course) that the same persons, places, or things might be conceptualized or schematized in many different, equally “true” ways, Borges invents a fictitious “Chinese Encyclopedia” that claims to organize all of animal life into an orderly schema. Whereas Western science uses Kingdom/Phylum/Class/Order… (I’m sure I’m messing this up), this Encyclopedia orders things very differently:

  1. those that belong to the Emperor,
  2. embalmed ones,
  3. those that are trained,
  4. suckling pigs,
  5. mermaids,
  6. fabulous ones,
  7. stray dogs,
  8. those included in the present classification,
  9. those that tremble as if they were mad,
  10. innumerable ones,
  11. those drawn with a very fine camelhair brush,
  12. others,
  13. those that have just broken a flower vase,
  14. those that from a long way off look like flies.

Foucault confesses that the passage inspired

laughter that shattered, as I read the passage, all the familiar landmarks of my thought—our thought that bears the stamp of our age and our geography—breaking up all the ordered surfaces and all the planes with which we are accustomed to tame the wild profusion of existing things, and continuing long afterwards to disturb and threaten with collapse our age-old distinction between the Same and the Other. […] In the wonderment of this taxonomy, the thing we apprehend in one great leap, the thing that, by means of the fable, is demonstrated as the exotic charm of another system of thought, is the limitation of our own, the stark impossibility of thinking that.”

Michel Foucault, The Order of Things (New York: Pantheon, 1970) xv.

Some of you observed a certain “pessimism” or “nihilism” or “elitism” in Nietzsche’s essay. And I get that. But here we feel the pleasure, which Nietzsche shares, of escaping our sensorial and conceptual “prisons,” of seeing, hearing, and feeling things in a new way, of recognizing that our world is more complex and unknowable than we thought.

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NYT interview on memory and identity

Posted by Jeff Allred (he/him/his) on

Reading the Times this morning, like you do on the weekend, I came across a fascinating interview of Charan Ranganath, a professor of psychology and neuroscience, who writes about memory. Since I was also reading over all of your excellent posts on Nietzsche, I was struck by Dr. Ranganath’s emphasis on the “lies,” in N’s parlance, that subtend our memories. Over and over again, he emphasizes how contingent our memories are, how dependent on embedding them within narratives that often feature areas of repression, distortion, selectivity, and omission. He even uses the Nietzschean metaphor that our identities are built “on a foundation of sand” for that reason.

 

Check it out:

A Leading Memory Researcher Explains How to Make Precious Moments Last

Our memories have “knowledge and imagination and, sometimes, wisdom​” says Charan Ranganath​, a neuroscientist.

 

Also, a quick PSA. All CUNY students (and staff and faculty) have free access to the Times (and the WSJ) via the Hunter Library. Do it! It’s good for you!!

 

New York Times Online Access

Thanks to the CUNY Council of Chief Librarians, anyone with a valid CUNY email address can receive unlimited access to the New York Times in digital and mobile formats. Here are the steps to follow to sign up for access: Go to nytimes.com/passes. Click on “Register” to create a NYTimes.com account using your Hunter email address.

 

 

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