Why Captain Ahab is worthy of our fear—and our compassion
Herman Melville’s Captain Ahab is perennially seen as the paradigm of a controlling, tyrannical agent. Ahab Unbound leaves his position as a Cold War icon behind, recasting him as a contingent figure, transformed by his environment—by chemistry, electromagnetism, entomology, meteorology, diet, illness, pain, trauma, and neurons firing—in ways that unexpectedly force us to see him as worthy of our empathy and our compassion.
In sixteen essays by leading scholars, Ahab Unbound advances an urgent inquiry into Melville’s emergence as a center of gravity for materialist work, reframing his infamous whaling captain in terms of pressing conversations in animal studies, critical race and ethnic studies, disability studies, environmental humanities, medical humanities, political theory, and posthumanism. By taking Ahab as a focal point, we gather and give shape to the multitude of ways that materialism produces criticism in our current moment. Collectively, these readings challenge our thinking about the boundaries of both persons and nations, along with the racist and environmental violence caused by categories like the person and the human.
Ahab Unbound makes a compelling case for both the vitality of materialist inquiry and the continued resonance of Melville’s work.
Contributors: Branka Arsić, Columbia U; Christopher Castiglia, Pennsylvania State U; Colin Dayan, Vanderbilt U; Christian P. Haines, Pennsylvania State U; Bonnie Honig, Brown U; Jonathan Lamb, Vanderbilt U; Pilar Martínez Benedí, U of L’Aquila, Italy; Steve Mentz, St. John’s College; John Modern, Franklin and Marshall College; Mark D. Noble, Georgia State U; Samuel Otter, U of California, Berkeley; Donald E. Pease, Dartmouth College; Ralph James Savarese, Grinnell College; Russell Sbriglia, Seton Hall U; Michael D. Snediker, U of Houston; Matthew A. Taylor, U of North Carolina at Chapel Hill; Ivy Wilson, Northwestern U.
Bringing psychoanalysis to bear on the diagnosis of ecological crisis
Why has psychoanalysis long been kept at the margins of environmental criticism despite the many theories of eco-Marxism, queer ecology, and eco-deconstruction available today? What is unique, possibly even traumatic, about eco-psychoanalysis? The Environmental Unconscious addresses these questions as it provides an innovative and theoretical account of environmental loss focused on the counterintuitive forms of enjoyment that early modern poetry and psychoanalysis jointly theorize.
Steven Swarbrick urges literary critics and environmental scholars fluent in the new materialism to rethink notions of entanglement, animacy, and consciousness raising. He introduces concepts from psychoanalysis as keys to understanding the force of early modern ecopoetics. Through close readings of Edmund Spenser, Walter Ralegh, Andrew Marvell, and John Milton, he reveals a world of matter that is not merely hyperconnected, as in the new materialism, but porous and off-kilter. And yet the loss these poets reveal is central to the enjoyment their works offer—and that nature offers.
As insightful as it is engaging, The Environmental Unconscious offers a provocative challenge to ecocriticism that, under the current regime of fossil capitalism in which everything solid interconnects, a new theory of disconnection is desperately needed. Tracing the propulsive force of the environmental unconscious from the early modern period to Freudian and post-Freudian theories of desire, Swarbrick not only puts nature on the couch in this book but also renews the psychoanalytic toolkit in light of environmental collapse.
Taking as his point of departure Norbert Weiner’s statement that information is basic to understanding materialism in our era, Ronald Schleifer shows how discoveries of modern physics have altered conceptions of matter and energy and the ways in which both information theory and the study of literature can enrich these conceptions. Expanding the reductive notion of “the material” as simply matter and energy, he formulates a new, more inclusive idea of materialism.
Schleifer’s project attempts to bridge the divisions between the humanities and the sciences and to create a nonreductive materialism for the information age. He presents a materialistic account of human bodily experience by delving into language and literature that powerfully represents our faces, voices, hands, and pain. For example, he examines the material resources of poetic “literariness” as it is revealed in the condition of Tourette’s syndrome. Schleifer also investigates gestures of the hand in the formation of sociality, and he studies pain as both a physiological and phenomenological experience.
This ambitious work explores physiological analyses, evolutionary explanations, and semiotic descriptions of materialism to reveal how aspects of physical existence discover meaning in experience.
Within the ephemera of the everyday--old photographs, circus posters, iron toys--lies a challenge to America's dominant cultural memory. What this memory has left behind, Bill Brown recovers in the "material unconscious" of Stephen Crane's work, the textual residues of daily sensations that add up to a new history of the American 1890s. As revealed in Crane's disavowing appropriation of an emerging mass culture--from football games and freak shows to roller coasters and early cinema--the decade reappears as an underexposed moment in the genealogy of modernism and modernity.
Brown's story begins on the Jersey Shore, in Asbury Park, where Crane became a writer in the shadow of his father, a grimly serious Methodist minister who vilified the popular amusements his son adored. The coastal resorts became the stage for debates about technology, about the body's visibility, about a black service class and the new mass access to leisure. From this snapshot of a recreational scene that would continue to inspire Crane's sensational modernism, Brown takes us to New York's Bowery. There, in the visual culture established by dime museums, minstrel shows, and the Kodak craze, he exhibits Crane dramatically obscuring the typology of race.
Along the way, Brown demonstrates how attitudes toward play transformed the image of war, the idea of childhood and nationhood, and the concept of culture itself. And by developing a new conceptual apparatus (with such notions as "recreational time," "abstract leisure," and the "amusement/knowledge system"), he provides the groundwork for a new politics of pleasure. A crucial theorization of how cultural studies can and should proceed, The Material Unconscious insists that in the very conjuncture of canonical literature and mass culture, we can best understand how proliferating and competing economies of play disrupt the so-called "logic" and "work" of culture.
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