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New Literary History

Volumn 34, Issue 3, 2003, Pages 431-451

  Jameson, Fredric ^a  

^a DUKE UNIVERSITY   (United States)

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EID: 60950453505     PISSN: 00286087     EISSN: 1080661X     Source Type: Journal    
DOI: 10.1353/nlh.2003.0033     Document Type: Article

References (28)

1. See Paul Turner's translation of Thomas More, Utopia (London, 1965), p. 8
2. This view of Utopia as a jeu d'esprit (More was a great joker, Erasmus tells us) is classically expressed by C. S. Lewis in English Literature in the Sixteenth Century (Oxford, 1954), pp. 167-171
3. This is, I believe, what Adorno meant by "second reflexion" in Aesthetic Theory, tr. R. Hullot-Kentor (Minneapolis, 1997), pp. 26-27
4. or, as far as that goes, what I call "metacommentary" in the essay of that name (The Ideologies of Theory [Minneapolis, 1988], vol. 1, pp. 3-16)
5. Robert C. Elliott, The Shape of Utopia (Chicago, 1970), ch. 1
6. Arthur Morgan, Nowhere Was Somewhere (Chapel Hill, 1946). And see note 20
7. See Norbert Elias, "Thomas Morus' Staatskritik," Utopieforschung, ed. Wilhelm Vosskamp (Suhrkamp, 1985), vol. 3, p. 114
8. See "Politics as a Vocation" in From Max Weber: Essays in Sociology, ed. H. Gerth and C. Wright Mills (New York, 1946), p. 93. The humanist failure is narrated in a somewhat different way by Lucien Goldmann in Le Dieu caché [The Hidden God] (Paris, 1959)
9. Louis Marin, Utopiques (Paris, 1973), ch. 6; hereafter cited in text as UT
10. See Max Weber, The Protestant Ethic and the Spirit of Capitalism (New York, 1958), p. 118
11. March 8, 1881: "Thus the analysis given in Capital does not provide any arguments for or against the viability of the village community, but the special research into this subject which I conducted, and for which I obtained the material from original sources, has convinced me that this community is the fulcrum of Russia's social revival, but in order that it might function in this way one would first have to eliminate the destructive influences which assail it from every quarter and then to ensure the conditions normal for spontaneous development." Marx and Engels, Selected Correspondence (Moscow, 1975), p. 320
12. Christopher Kendrick, "More's Utopia and Uneven Development," boundary two, 13 (1985), 245; hereafter cited in text as UD
13. The so-called Grundrisse: Marx and Engels, Collected Works, vol. 28-29 (New York, 1986). The section of these notebooks Marx himself entitled "Forms Preceding Capitalist Production" is to be found in vol. 28, pp. 399-421
14. And on the relationship between Utopia and the construction of the nation, now see Philip Wegner, Imaginary Communities (Berkeley, 2002)
15. This encapsulates the principal thesis of Marin's Utopiques, namely that (following the terminology of the Greimas semiotic rectangle) the Utopian text is not a synthesis of opposites or what Greimas calls a complex term; rather it is a synthesis of their negations or in other words a neutral term. (I will provide a reading of such neutralization at the end of this essay.) Accordingly, the Utopian text is not to be seen as a vision or a full representation, but rather as a semiotic operation, a process of interaction between contradictions and contraries which generates the illusion of a model of society. I have discussed Marin's book in an earlier essay, "Of Islands and Trenches," in The Ideologies of Theory (Minneapolis, 1988), vol. 2, pp. 75-101
16. Maurice Godelier, Horizon, trajets marxistes en anthropologie (Paris, 1973), pp. 83-92, 343-355. Godelier is among the most eminent anthropologists to defend the value of Marx's concept of the "Asiatic mode," which he has rescued from Orientalism by application to the Inca empire
17. C. S. Peirce, Collected Papers (Cambridge, Mass., 1931), vol. 1, p. 262
18. Polybius, Rise of the Roman Empire (Harmondsworth, 1979), pp. 303-18. This traditional classification scheme has been revised and applied, with extraordinary originality and suggestiveness, to present-day globalization by Michael Hardt and Antonio Negri in Empire (Cambridge, Mass., 2000), pp. 162-64, 314-16
19. See also Antonio Negri, Insurgencies (Minneapolis, 1999), pp. 64-67, 107-10
20. Thomas More, Utopia, tr. Edward Surtz (New Haven, 1965), p. 24
21. Auerbach quotes the famous passage in Mimesis (Princeton, 1953), p. 366: "One sees certain ferocious animals, male and female, scattered over the countryside, black, livid, and burned by the sun, bound to the soil which they dig and turn over with unconquerable stubbornness; they have a sort of articulate voice, and when they stand up they exhibit a human face, and in fact they are men [et en effet ils sont des hommes]."
22. Claude Lévi-Strauss, La Pensée sauvage (Paris, 1962), p. 26
23. See note 3, and also Robert C. Elliott, The Power of Satire (Princeton, 1960)
24. Louis Althusser, Ecrits philosophiques et politiques, vol. 2 (Paris, 1995), pp. 42-168; hereafter cited in text as EP
25. Carl Schmitt, The Concept of the Political (New Brunswick, N.J., 1976)
26. Herbert Marcuse, "The Affirmative Character of Culture," Negations (Boston, 1968)
27. See for example, Karl Marx, The Poverty of Philosophy (New York, 1963)
28. Niklas Luhmann, The Differentiation of Society (New York, 1982), pp. 77ff