Tuesday, November 10, 2015

Velcro Your Post-Modern Shoes on Tight!

The reading for this week is pretty challenging!
 I strongly recommend that you print out the reading so you can mark it up!  If I were encountering this reading for the first time, I would print the article, then keep the lightly annotated digital versions that I provide here handy as I read! Do not expect to understand every word. Again, if I were encountering for the first time, I would read each paragraph very rapidly, then read it again carefully working to grasp the main point. you may just skim the passages in italics.

Theory: from Fredric Jameson, “Postmodernism or the Cultural Logic of Late Capital” 
You can also read a brief intro to the article here

Practice: borrowing subject matter, seeing shoes. A quick practice in Modern methods for drawing. Wear or bring good shoes to class. Good, up for interpretation.

The lightly annotated version 

"Post-Modernism, Or the Cultural Logic of Late Capital" by Fredric Jameson
SourcePostmodernism, or, The Cultural Logic of Late Capitalism Verso, 1991. Just two sections from Chapter 1 reproduced here.
The last few years have been marked by an inverted millenarianism in which premonitions of the future, catastrophic or redemptive, have been replaced by senses of the end of this or that (the end of ideology, art, or social class; the "crisis" of Leninism, social democracy, or the welfare state, etc., etc.); taken together, all of these perhaps constitute what is increasingly called postmodernism. The case for its existence depends on the hypothesis of some radical break or coupure, generally traced back to the end of the 1950s or the early 1960s.

As the word itself suggests, this break is most often related to notions of the waning or extinction of the hundred-year-old modern movement (or to its ideological or aesthetic repudiation). Thus abstract expressionism in painting, existentialism in philosophy, the final forms of representation in the novel, the films of the great auteurs, or the modernist school of poetry (as institutionalized and canonized in the works of Wallace Stevens) all are now seen as the final, extraordinary flowering of a high-modernist impulse which is spent and exhausted with them. The enumeration of what follows, then, at once becomes empirical, chaotic, and heterogeneous: Andy Warhol and pop art, but also photorealism, and beyond it, the "new expressionism"; the moment, in music, of John Cage, but also the synthesis of classical and "popular" styles found in composers like Phil Glass and Terry Riley, and also punk and new wave rock (the Beatles and the Stones now standing as the high-modernist moment of that more recent and rapidly evolving tradition); in film, Godard, post-Godard, and experimental cinema and video, but also a whole new type of commercial film (about which more below); Burroughs, Pynchon, or Ishmael Reed, on the one hand, and the French nouveau roman and its succession, on the other, along with alarming new kinds of literary criticism based on some new aesthetic of textuality or ecriture . . . The list might be extended indefinitely; but does it imply any more fundamental change or break than the periodic style and fashion changes determined by an older high-modernist imperative of stylistic innovation?
Richard Estes, Central Savings, Tkts Line, 2005, oil on canvas,  photorealism
Richard Estes, Telephone Booths, 1968, oil on canvas
It is in the realm of architecture, however, that modifications in aesthetic production are most dramatically visible, and that their theoretical problems have been most centrally raised and articulated; it was indeed from architectural debates that my own conception of postmodernism -- as it will be outlined in the following pages -- initially began to emerge. More decisively than in the other arts or media, postmodernist positions in architecture have been inseparable from an implacable critique of architectural high modernism and ofFrank Lloyd Wright or the so-called international style (Le Corbusier, Mies, etc), where formal criticism and analysis (of the high-modernist transformation of the building into a virtual sculpture, or monumental "duck;" as Robert Venturi puts it)1 are at one with reconsiderations on the level of urbanism and of the aesthetic institution. High modernism is thus credited with the destruction of the fabric of the traditional city and its older neighborhood culture (by way of the radical disjunction of the new Utopian high-modernist building from its surrounding context), while the prophetic elitism and authoritarianism of the modern movement are remorselessly identified in the imperious gesture of the charismatic Master.
[Fallingwater: fall photo]
Frank Lloyd Wright, Fallingwater, 1935...

Postmodernism in architecture will then logically enough stage itself as a kind of aesthetic populism, as the very title of Venturi's influential manifesto, Learning from Las Vegas, suggests. However we may ultimately wish to evaluate this populist rhetoric,2 it has at least the merit of drawing our attention to one fundamental feature of all the postmodernisms enumerated above: namely, the effacement in them of the older (essentially high-modernist) frontier between high culture and so-called mass or commercial culture, and the emergence of new kinds of texts infused with the forms, categories, and contents of that very culture industry so passionately denounced by all the ideologues of the modern, from Leavis and the American New Criticism all the way to Adorno and the Frankfurt School. The postmodernisms have, in fact, been fascinated precisely by this whole "degraded" landscape of schlock and kitsch, of TV series and Reader's Digest culture, of advertising and motels, of the late show and the grade-B Hollywood film, of so-called paraliterature, with its airport paperback categories of the gothic and the romance, the popular biography, the murder mystery, and the science fiction or fantasy novel: materials they no longer simply "quote;" as a Joyce or a Mahler might have done, but incorporate into their very substance.
Jeff Koons, Michael Jackson and Bubbles, 1988 kitsch and schlock? 
Loren Munk, Clement Greenberg, 2006
Nor should the break in question be thought of as a purely cultural affair: indeed, theories of the postmodern -- whether celebratory or couched in the language of moral revulsion and denunciation -- bear a strong family resemblance to all those more ambitious sociological generalizations which, at much the same time, bring us the news of the arrival and inauguration of a whole new type of society, most famously baptized "postindustrial society" (Daniel Bell) but often also designated consumer society, media society, information society, electronic society or high tech, and the like. Such theories have the obvious ideological mission of demonstrating, to their own relief, that the new social formation in question no longer obeys the laws of classical capitalism, namely, the primacy of industrial production and the omnipresence of class struggle. The Marxist tradition has therefore resisted them with vehemence, with the signal exception of the economist Ernest Mandel, whose book Late Capitalism sets out not merely to anatomize the historic originality of this new society (which he sees as a third stage or moment in the evolution of capital) but also to demonstrate that it is, if anything, a purer stage of capitalism than any of the moments that preceded it. I will return to this argument later; suffice it for the moment to anticipate a point that will be argued in chapter 2, namely, that every position on postmodernism in culture -- whether apologia or stigmatization -- is also at one and the same time, and necessarily, an implicitly or explicitly political stance on the nature of multinational capitalism today.

A last preliminary word on method: what follows is not to be read as stylistic description, as the account of one cultural style or movement among others. I have rather meant to offer a periodizing hypothesis, and that at a moment in which the very conception of historical periodization has come to seem most problematical indeed. I have argued elsewhere that all isolated or discrete cultural analysis always involves a buried or repressed theory of historical periodization; in any case, the conception of the "genealogy" largely lays to rest traditional theoretical worries about so-called linear history, theories of "stages;" and teleological historiography. In the present context, however, lengthier theoretical discussion of such (very real) issues can perhaps be replaced by a few substantive remarks.

One of the concerns frequently aroused by periodizing hypotheses is that these tend to obliterate difference and to project an idea of the historical period as massive homogeneity (bounded on either side by inexplicable chronological metamorphoses and punctuation marks). This is, however, precisely why it seems to me essential to grasp postmodernism not as a style but rather as a cultural dominant: a conception which allows for the presence and coexistence of a range of very different, yet subordinate, features.
Loren Munk, 2007
Consider, for example, the powerful alternative position that post-modernism is itself little more than one more stage of modernism proper (if not, indeed, of the even older romanticism); it may indeed be conceded that all the features of postmodernism I am about to enumerate can be detected, full-blown, in this or that preceding modernism (including such astonishing genealogical precursors as Gertrude Stein, Raymond Roussel, or Marcel Duchamp, who may be considered outright postmodernists, avant la lettre). What has not been taken into account by this view, however, is the social position of the older modernism, or better still, its passionate repudiation by an older Victorian and post-Victorian bourgeoisie for whom its forms and ethos are received as being variously ugly, dissonant, obscure, scandalous, immoral, subversive, and generally "antisocial." It will be argued here, however, that a mutation in the sphere of culture has rendered such attitudes archaic. Not only are Picasso and Joyce no longer ugly; they now strike us, on the whole, as rather "realistic," and this is the result of a canonization and academic institutionalization of the modern movement generally that can be traced to the late 1950s. This is surely one of the most plausible explanations for the emergence of postmodernism itself, since the younger generation of the 1960s will now confront the formerly oppositional modern movement as a set of dead classics, which "weigh like a nightmare on the brains of the living;" as Marx once said in a different context. As for the postmodern revolt against all that, however, it must equally be stressed that its own offensive features-from obscurity and sexually explicit material to psychological squalor and overt expressions of social and political defiance, which transcend anything that might have been imagined at the most extreme moments of high modernism-no longer scandalize anyone and are not only received with the greatest complacency but have themselves become institutionalized and are at one with the official or public culture of Western society.

What has happened is that aesthetic production today has become integrated into commodity production generally: the frantic economic urgency of producing fresh waves of ever more novel-seeming goods (from clothing to airplanes), at ever greater rates of turnover, now assigns an increasingly essential structural function and position to aesthetic innovation and experimentation. Such economic necessities then find recognition in the varied kinds of institutional support available for the newer art, from foundations and grants to museums and other forms of patronage. Of all the arts, architecture is the closest constitutively to the economic, with which, in the form of commissions and land values, it has a virtually unmediated relationship. It will therefore not be surprising to find the extraordinary flowering of the new postmodern architecture grounded in the patronage of multinational business, whose expansion and development is strictly contemporaneous with it. Later I will suggest that these two new phenomena have an even deeper dialectical interrelationship than the simple one-to-one financing of this or that individual project. Yet this is the point at which I must remind the reader of the obvious; namely, that this whole global, yet American, postmodern culture is the internal and superstructural expression of a whole new wave of American military and economic domination throughout the world: in this sense, as throughout class history, the underside of culture is blood, torture, death, and terror.
Ward Shelley, Autonomous Art V.1 (detail), 2007-9, oil and toner on mylar. source
The first point to be made about the conception of periodization in dominance, therefore, is that even if all the constitutive features of post-modernism were identical with and coterminous to those of an older modernism -- a position I feel to be demonstrably erroneous but which only an even lengthier analysis of modernism proper could dispel -- the two phenomena would still remain utterly distinct in their meaning and social function, owing to the very different positioning of postmodernism in the economic system of late capital and, beyond that, to the transformation of the very sphere of culture in contemporary society.

This point will be further discussed at the conclusion of this book. I must now briefly address a different kind of objection to periodization, a concern about its possible obliteration of heterogeneity, one most often expressed by the Left. And it is certain that there is a strange quasi-Sartrean irony -- a "winner loses" logic -- which tends to surround any effort to describe a "system;" a totalizing dynamic, as these are detected in the movement of contemporary society. What happens is that the more powerful the vision of some increasingly total system or logic -- the Foucault of the prisons book is the obvious example -- the more powerless the reader comes to feel. Insofar as the theorist wins, therefore, by constructing an increasingly closed and terrifying machine, to that very degree he loses, since the critical capacity of his work is thereby paralyzed, and the impulses of negation and revolt, not to speak of those of social transformation, are increasingly perceived as vain and trivial in the face of the model itself.
I have felt, however, that it was only in the light of some conception of a dominant cultural logic or hegemonic norm that genuine difference could he measured and assessed. I am very far from feeling that all cultural production today is "postmodern" in the broad sense I will be conferring on this term. The postmodern is, however, the force field in which very different kinds of cultural impulses -- what Raymond Williams has usefully termed "residual" and "emergent" forms of cultural production -- must make their way. If we do not achieve some general sense of a cultural dominant, then we fall back into a view of present history as sheer heterogeneity, random difference, a coexistence of a host of distinct forces whose effectivity is undecidable. At any rate, this has been the political spirit in which the following analysis was devised: to project some conception of a new systematic cultural norm and its reproduction in order to reflect more adequately on the most effective forms of any radical cultural politics today.

The exposition will take up in turn the following constitutive features of the postmodern: a new depthlessness, which finds its prolongation both in contemporary "theory" and in a whole new culture of the image or the simulacrum; a consequent weakening of historicity, both in our relationship to public History and in the new forms of our private temporality, whose "schizophrenic" structure (following Lacan) will determine new types of syntax or syntagmatic relationships in the more temporal arts; a whole new type of emotional ground tone -- what I will call "intensities" -- which can best be grasped by a return to older theories of the sublime; the deep constitutive relationships of all this to a whole new technology, which is itself a figure for a whole new economic world system; and, after a brief account of postmodernist mutations in the lived experience of built space itself, some reflections on the mission of political art in the bewildering new world space of late or multinational capital.
Van Gogh, Peasant Shoes, 1887 "one of the canonical works of high modernism in visual art"
We will begin with one of the canonical works of high modernism in visual art, Van Gogh's well-known painting of the peasant shoes, an example which, as you can imagine, has not been innocently or randomly chosen. I want to propose two ways of reading this painting, both of which in some fashion reconstruct the reception of the work in a two-stage or double-level process.

I first want to suggest that if this copiously reproduced image is not to sink to the level of sheer decoration, it requires us to reconstruct some initial situation out of which the finished work emerges. Unless that situation -- which has vanished into the past -- is somehow mentally restored, the painting will remain an inert object, a reified end product impossible to grasp as a symbolic act in its own right, as praxis and as production.
This last term suggests that one way of reconstructing the initial situation to which the work is somehow a response is by stressing the raw materials, the initial content, which it confronts and reworks, transforms, and appropriates. In Van Gogh that content, those initial raw materials, are, I will suggest, to be grasped simply as the whole object world of agricultural misery, of stark rural poverty, and the whole rudimentary human world of backbreaking peasant toil, a world reduced to its most brutal and menaced, primitive and marginalized state.
"Hallucinatory Surface of Color" Van Gogh, Peach Tree in Blossom, 1887ish
Fruit trees in this world are ancient and exhausted sticks coming out of poor soil; the people of the village are worn down to their skulls, caricatures of some ultimate grotesque typology of basic human feature types. How is it, then, that in Van Gogh such things as apple trees explode into a hallucinatory surface of color, while his village stereotypes are suddenly and garishly overlaid with hues of red and green? I will briefly suggest, in this first interpretative option, that the willed and violent transformation of a drab peasant object world into the most glorious materialization of pure color in oil paint is to be seen as a Utopian gesture, an act of compensation which ends up producing a whole new Utopian realm of the senses, or at least of that supreme sense -- sight, the visual, the eye -- which it now reconstitutes for us as a semiautonomous space in its own right, a part of some new division of labor in the body of capital, some new fragmentation of the emergent sensorium which replicates the specializations and divisions of capitalist life at the same time that it seeks in precisely such fragmentation a desperate Utopian compensation for them.
There is, to be sure, a second reading of Van Gogh which can hardly be ignored when we gaze at this particular painting, and that is Heidegger's central analysis in Der Ursprung des Kunstwerkes, which is organized around the idea that the work of art emerges within the gap between Earth and World, or what I would prefer to translate as the meaningless materiality of the body and nature and the meaning endowment of history and of the social. We will return to that particular gap or rift later on; suffice it here to recall some of the famous phrases that model the process whereby these henceforth illustrious peasant shoes slowly re-create about themselves the whole missing object world which was once their lived context. "In them;" says Heidegger, "there vibrates the silent call of the earth, its quiet gift of ripening corn and its enigmatic self-refusal in the fallow desolation of the wintry field." "This equipment," he goes on, "belongs to the earth, and it is protected in the world of the peasant woman. . . . Van Gogh's painting is the disclosure of what the equipment, the pair of peasant shoes, is in truth. 
. . . 

This entity emerges into the unconcealment of its being;'3 by way of the mediation of the work of art, which draws the whole absent world and earth into revelation around itself, along with the heavy tread of the peasant woman, the loneliness of the field path, the hut in the clearing, the worn and broken instruments of labor in the furrows and at the hearth Heidegger's account needs to be completed by insistence on the renewed materiality of the work, on the transformation of one form of materiality -- the earth itself and its paths and physical objects -- into that other materiality of oil paint affirmed and foregrounded in its own right and for its own visual pleasures, but nonetheless it has a satisfying plausibility. At any rate, both readings may be described as hermeneutical, in the sense in which the work in its inert, objectal form is taken as a clue or symptom for some vaster reality which replaces it as its ultimate truth. Now we need to look at some shoes of a different kind, and it is pleasant to be able to draw for such an image on the recent work of the central figure in contemporary visual art. 
Andy Warhol, Diamond Dust Shoes, 1980
Andy Warhol's Diamond Dust Shoes evidently no longer speaks to us with any of the immediacy of Van Gogh's footgear; indeed, I am tempted to say that it does not really speak to us at all. Nothing in this painting organizes even a minimal place for the viewer, who confronts it at the turning of a museum corridor or gallery with all the contingency of some inexplicable natural object. Or the level of the content, we have to do with what are now far more clearly fetishes, in both the Freudian and the Marxian senses (Derrida remarks, somewhere, about the Heideggerian Paar Bauernschuhe, that the Van Gogh footgear are a heterosexual pair, which allows neither for perversion nor for fetishization). Here, however, we have a random collection of dead objects hanging together on the canvas like so many turnips, as shorn of their earlier life world as the pile of shoes left over from Auschwitz or the remainders and tokens of some incomprehensible and tragic fire in a packed dance hall. 
shoes, Holocaust Museum, Washington, DC

There is therefore in Warhol no way to complete the hermeneutic gesture and restore to these oddments that whole larger lived context of the dance hall or the ball, the world of jetset fashion or glamour magazines. Yet this is even more paradoxical in the light of biographical information: Warhol began his artistic career as a commercial illustrator for shoe fashions and a designer of display windows in which various pumps and slippers figured prominently. Indeed, one is tempted to raise here -- far too prematurely -- one of the central issues about postmodernism itself and its possible political dimensions: Andy Warhol's work in fact turns centrally around commodification, and the great billboard images of the Coca-Cola bottle or the Campbell's soup can, which explicitly foreground the commodity fetishism of a transition to late capital, ought to be powerful and critical political statements. If they are not that, then one would surely want to know why, and one would want to begin to wonder a little more seriously about the possibilities of political or critical art in the postmodern period of late capital.
Warhol, Coca-cola Bottles,  196_

But there are some other significant differences between the high-modernist and the postmodernist moment, between the shoes of Van Gogh and the shoes of Andy Warhol, on which we must now very briefly dwell. The first and most evident is the emergence of a new kind of flatness or depthlessness, a new kind of superficiality in the most literal sense, perhaps the supreme formal feature of all the postmodernisms to which we will have occasion to return in a number of other contexts. Then we must surely come to terms with the role of photography and the photographic negative in contemporary art of this kind; and it is this, indeed, which confers its deathly quality to the Warhol image, whose glac├ęd X-ray elegance mortifies the reified eye of the viewer in a way that would seem to have nothing to do with death or the death obsession or the death anxiety on the level of content. It is indeed as though we had here to do with the inversion of Van Gogh's Utopian gesture: in the earlier work a stricken world is by some Nietzschean fiat and act of the will transformed into the stridency of Utopian color. Here, on the contrary, it is as though the external and colored surface of things -- debased and contaminated in advance by their assimilation to glossy advertising images -- has been stripped away to reveal the deathly black-and-white substratum of the photographic negative which subtends them. Although this kind of death of the world of appearance becomes thematized in certain of Warhol's pieces, most notably the traffic accidents or the electric chair series, this is not, I think, a matter of content any longer but of some more fundamental mutation both in the object world itself -- now become a set of texts or simulacra -- and in the disposition of the subject.

All of which brings me to a third feature to be developed here, what I will call the waning of affect in postmodern culture. Of course, it would be inaccurate to suggest that all affect, all feeling or emotion, all subjectivity, has vanished from the newer image. Indeed, there is a kind of return of the repressed in Diamond Dust Shoes, a strange, compensatory, decorative exhilaration, explicitly designated by the title itself, which is, of course, the glitter of gold dust, the spangling of gilt sand that seals the surface of the painting and yet continues to glint at us.

Think, however, of Rimbaud's magical flowers "that look back at you," or of the august premonitory eye flashes of Rilke's archaic Greek torso which warn the bourgeois subject to change his life; nothing of that sort here in the gratuitous frivolity of this final decorative overlay. In an interesting review of the Italian version of this essay,4Remo Ceserani expands this foot fetishism into a fourfold image which adds to the gaping "modernist" expressivity of the Van Gogh-Heidegger shoes the "realist" pathos of Walker Evans and James Agee (strange that pathos should thus require a team!); while what looked like a random assortment of yesteryear's fashions in Warhol takes on, in Magritte, the carnal reality of the human member itself, now more phantasmic than the leather it is printed on. Magritte, unique among the surrealists, survived the sea change from the modern to its sequel, becoming in the process something of a postmodern emblem: the uncanny, Lacanian foreclusion, without expression. The ideal schizophrenic, indeed, is easy enough to please provided only an eternal present is thrust before the eyes, which gaze with equal fascination on an old shoe or the tenaciously growing organic mystery of the human toenail. Ceserani thereby deserves a semiotic cube of his own:

Andy Warhol, MArilyn Diptych, 1962
The waning of affect is, however, perhaps best initially approached by way of the human figure, and it is obvious that what we have said about the commodification of objects holds as strongly for Warhol's human subjects: stars -- like Marilyn Monroe -- who are themselves commodified and transformed into their own images. And here too a certain brutal return to the older period of high modernism offers a dramatic shorthand parable of the transformation in question. Edward Munch's painting The Scream is, of course, a canonical expression of the great modernist thematics of alienation, anomie, solitude, social fragmentation, and isolation, a virtually programmatic emblem of what used to be called the age of anxiety. It will here be read as an embodiment not merely of the expression of that kind of affect but, even more, as a virtual deconstruction of the very aesthetic of expression itself, which seems to have dominated much of what we call high modernism but to have vanished away -- for both practical and theoretical reasons -- in the world of the postmodern. The very concept of expression presupposes indeed some separation within the subject, and along with that a whole metaphysics of the inside and outside, of the wordless pain within the monad and the moment in which, often cathartically, that "emotion" is then projected out and externalized, as gesture or cry, as desperate communication and the outward dramatization of inward feeling.
This is perhaps the moment to say something about contemporary theory, which has, among other things, been committed to the mission of criticizing and discrediting this very hermeneutic model of the inside and the outside and of stigmatizing such models as ideological and metaphysical. But what is today called contemporary theory -- or better still, theoretical discourse -- is also, I want to argue, itself very precisely a postmodernist phenomenon. It would therefore be inconsistent to defend the truth of its theoretical insights in a situation in which the very concept of "truth" itself is part of the metaphysical baggage which poststructuralism seeks to abandon. What we can at least suggest is that the poststructuralist critique of the hermeneutic, of what I will shortly call the depth model, is useful for us as a very significant symptom of the very postmodernist culture which is our subject here.
Edvard Munch, The Scream, 1893
Overhastily, we can say that besides the hermeneutic model of inside and outside which Munch's painting develops, at least four other fundamental depth models have generally been repudiated in contemporary theory: (1) the dialectical one of essence and appearance (along with a whole range of concepts of ideology or false consciousness which tend to accompany it); (2) the Freudian model of latent and manifest, or of repression (which is, of course, the target of Michel Foucault's programmatic and symptomatic pamphlet La Volante de savoir [The history of Sexuality]); (3) the existential model of authenticity and inauthenticity whose heroic or tragic thematics are closely related to that other great opposition between alienation and disalienation, itself equally a casualty of the poststructural or postmodern period; and (4) most recently, the great semiotic opposition between signifier and signified, which was itself rapidly unraveled and deconstructed during its brief heyday in the 1960s and 1970s. What replaces these various depth models is for the most part a conception of practices, discourses, and textual play, whose new syntagmatic structures we will examine later on; let it suffice now to observe that here too depth is replaced by surface, or by multiple surfaces (what is often called intertextuality is in that sense no longer a matter of depth).

Nor is this depthlessness merely metaphorical: it can be experienced physically and "literally" by anyone who, mounting what used to be Raymond Chandler's Bunker Hill from the great Chicano markets on Broadway and Fourth Street in downtown Los Angeles, suddenly confronts the great free-standing wall of Wells Fargo Court (Skidmore, Owings and Merrill) -- a surface which seems to be unsupported by any volume, or whose putative volume (rectangular? trapezoidal?) is ocularly quite undecidable. This great sheet of windows, with its gravity-defying two-dimensionality, momentarily transforms the solid ground on which we stand into the contents of a stereopticon, pasteboard shapes profiling themselves here and there around us. The visual effect is the same from all sides: as fateful as the great monolith in Stanley Kubrick's 2001 which confronts its viewers like an enigmatic destiny, a call to evolutionary mutation. If this new multinational downtown effectively abolished the older ruined city fabric which is violently replaced, cannot something similar be said about the way in which this strange new surface in its own peremptory way renders our older systems of perception of the city somehow archaic and aimless, without offering another in their place?

Returning now for one last moment to Munch's painting, it seems evident that The Scream subtly but elaborately disconnects its own aesthetic of expression, all the while remaining imprisoned within it. Its gestural content already underscores its own failure, since the realm of the sonorous, the cry, the raw vibrations of the human throat, are incompatible with its medium (something underscored within the work by the homunculus's lack of ears). Yet the absent scream returns, as it were, in a dialectic of loops and spirals, circling ever more closely toward that even more absent experience of atrocious solitude and anxiety which the scream was itself to "express." Such loops inscribe themselves on the painted surface in the form of those great concentric circles in which sonorous vibration becomes ultimately visible, as on the surface of a sheet of water, in an infinite regress which fans out from the sufferer to become the very geography of a universe in which pain itself now speaks and vibrates through the material sunset and landscape. The visible world now becomes the wall of the monad on which this "scream running through nature" (Munch's words)5 is recorded and transcribed: one thinks of that character of Lautreamont who, growing up inside a sealed and silent membrane, ruptures it with his own scream on catching sight of the monstrousness of the deity and thereby rejoins the world of sound and suffering.

All of which suggests some more general historical hypothesis: namely, that concepts such as anxiety and alienation (and the experiences to which they correspond, as in The Scream) are no longer appropriate in the world of the postmodern. The great Warhol figures -- Marilyn herself or Edie Sedgewick -- the notorious cases of burnout and self-destruction of the ending 1960s, and the great dominant experiences of drugs and schizophrenia, would seem to have little enough in common any more either with the hysterics and neurotics of Freud's own day or with those canonical experiences of radical isolation and solitude, anomie, private revolt, Van Gogh-type madness, which dominated the period of high modernism. This shift in the dynamics of cultural pathology can be characterized as one in which the alienation of the subject is displaced by the latter's fragmentation.

Such terms inevitably recall one of the more fashionable themes in contemporary theory, that of the "death" of the subject itself -- the end of the autonomous bourgeois monad or ego or individual -- and the accompanying stress, whether as some new moral ideal or as empirical description, on the decentering of that formerly centered subject or psyche. (Of the two possible formulations of this notion -- the historicist one, that a once-existing centered subject, in the period of classical capitalism and the nuclear family, has today in the world of organizational bureaucracy dissolved; and the more radical poststructuralist position, for which such a subject never existed in the first place but constituted something like an ideological mirage -- I obviously incline toward the former; the latter must in any case take into account something like a "reality of the appearance.")
Here too Munch's painting stands as a complex reflection on this complicated situation: it shows us that expression requires the category of the individual monad, but it also shows us the heavy price to be paid for that precondition, dramatizing the unhappy paradox that when you constitute your individual subjectivity as a self-sufficient field and a closed realm, you thereby shut yourself off from everything else and condemn yourself to the mindless solitude of the monad, buried alive and condemned to a prison cell without egress.

Postmodernism presumably signals the end of this dilemma, which it replaces with a new one. The end of the bourgeois ego, or monad, no doubt brings with it the end of the psychopathologies of that ego -- what I have been calling the waning of affect. But it means the end of much more -- the end, for example, of style, in the sense of the unique and the personal, the end of the distinctive individual brush stroke (as symbolized by the emergent primacy of mechanical reproduction). As for expression and feelings or emotions, the liberation, in contemporary society, from the older anomie of the centered subject may also mean not merely a liberation from anxiety but a liberation from every other kind of feeling as well, since there is no longer a self present to do the feeling. This is not to say that the cultural products of the postmodern era are utterly devoid of feeling, but rather that such feelings -- which it may be better and more accurate, following J.-F. Lyotard, to call "intensities" -- are now free-floating and impersonal and tend to be dominated by a peculiar kind of euphoria, a matter to which we will want to return later on.

The waning of affect, however, might also have been characterized, in the narrower context of literary criticism, as the waning of the great high modernist thematics of time and temporality, the elegiac mysteries of duree and memory (something to be understood fully as much as a category of the literary criticism associated with high modernism as with the works themselves). We have often been told, however, that we now inhabit the synchronic rather than the diachronic, and I think it is at least empirically arguable that our daily life, our psychic experience, our cultural languages, are today dominated by categories of space rather than by categories of time, as in the preceding period of high modernism.6

In the most interesting postmodernist works, however, one can detect a more positive conception of relationship, which restores its proper tension to the notion of difference itself. This new mode of relationship through difference may sometimes be an achieved new and original way of thinking and perceiving; more often it takes the form of an impossible imperative to achieve that new mutation in what can perhaps no longer be called consciousness. I believe that the most striking emblem of this new mode of thinking relationships can be found in the work of Nam June Paik, whose stacked or scattered television screens, positioned at intervals within lush vegetation, or winking down at us from a ceiling of strange new video stars, recapitulate over and over again prearranged sequences or loops of images which return at dyssynchronous moments on the various screens. The older aesthetic is then practiced by viewers, who, bewildered by this discontinuous variety, decided to concentrate on a single screen, as though the relatively worthless image sequence to be followed there had some organic value in its own right. The postmodernist viewer, however, is called upon to do the impossible, namely, to see all the screens at once, in their radical and random difference; such a viewer is asked to follow the evolutionary mutation of David Bowie in The Man Who Fell to Earth (who watches fifty-seven television screens simultaneously) and to rise somehow to a level at which the vivid perception of radical difference is in and of itself a new mode of grasping what used to be called relationship: something for which the word collage is still only a very feeble name.
OPTIONAL...... read on if you wish! 
Now, before concluding, I want to sketch an analysis of a full-blown postmodern building -- a work which is in many ways uncharacteristic of that postmodern architecture whose principal proponents are Robert Venturi, Charles Moore, Michael Graves, and, more recently, Frank Gehry, but which to my mind offers some very striking lessons about the originality of postmodernist space. Let me amplify the figure which has run through the preceding remarks and make it even more explicit: I am proposing the notion that we are here in the presence of something like a mutation in built space itself. My implication is that we ourselves, the human subjects who happen into this new space, have not kept pace with that evolution; there has been a mutation in the object unaccompanied as yet by any equivalent mutation in the subject. We do not yet possess the perceptual equipment to match this new hyperspace, as I will call it, in part because our perceptual habits were formed in that older kind of space I have called the space of high modernism. The newer architecture therefore -- like many of the other cultural products I have evoked in the preceding remarks -- stands as something like an imperative to grow new organs, to expand our sensorium and our body to some new, yet unimaginable, perhaps ultimately impossible, dimensions.
The building whose features I will very rapidly enumerate is the Westin Bonaventure Hotel, built in the new Los Angeles downtown by the architect and developer John Portman, whose other works include the various Hyatt Regencies, the Peachtree Center in Atlanta, and the Renaissance Center in Detroit. I have mentioned the populist aspect of the rhetorical defense of postmodernism against the elite (and Utopian) austerities of the great architectural modernisms: it is generally affirmed, in other words, that these newer buildings are popular works, on the one hand, and that they respect the vernacular of the American city fabric, on the other; that is to say, they no longer attempt, as did the masterworks and monuments of high modernism, to insert a different, a distinct, an elevated, a new Utopian language into the tawdry and commercial sign system of the surrounding city, but rather they seek to speak that very language, using its lexicon and syntax as that has been emblematically "learned from Las Vegas."
On the first of these counts Portman's Bonaventure fully confirms the claim: it is a popular building, visited with enthusiasm by locals and tourists alike (although Portman's other buildings are even more successful in this respect). The populist insertion into the city fabric is, however, another matter, and it is with this that we will begin. There are three entrances to the Bonaventure, one from Figueroa and the other two by way of elevated gardens on the other side of the hotel, which is built into the remaining slope of the former Bunker Hill. None of these is anything like the old hotel marquee, or the monumental porte cochere with which the sumptuous buildings of yesteryear were wont to stage your passage from city street to the interior. The entryways of the Bonaventure are, as it were, lateral and rather backdoor affairs: the gardens in the back admit you to the sixth floor of the towers, and even there you must walk down one flight to find the elevator by which you gain access to the lobby. Meanwhile, what one is still tempted to think of as the front entry, on Figueroa, admits you, baggage and all, onto the second story shopping balcony, from which you must take an escalator down to the main registration desk. What I first want to suggest about these curiously unmarked ways in is that they seem to have been imposed by some new category of closure governing the inner space of the hotel itself (and this over and above the material constraints under which Portman had to work). I believe that, with a certain number of other characteristic postmodern buildings, such as the Beaubourg in Paris or the Eaton Centre in Toronto, the Bonaventure aspires to being a total space, a complete world, a kind of miniature city; to this new total space, meanwhile, corresponds a new collective practice, a new mode in which individuals move and congregate, something like the practice of a new and historically original kind of hypercrowd. In this sense, then, ideally the minicity of Portman's Bonaventure ought not to have entrances at all, since the entryway is always the seam that links the building to the rest of the city that surrounds it: for it does not wish to be a part of the city but rather its equivalent and replacement or substitute. That is obviously not possible, whence the downplaying of the entrance to its bare minimum.19 But this disjunction from the surrounding city is different from that of the monuments of the International Style, in which the act of disjunction was violent, visible, and had a very real symbolic significance -- as in Le Corbusier's great pilotis, whose gesture radically separates the new Utopian space of the modern from the degraded and fallen city fabric which it thereby explicitly repudiates (although the gamble of the modern was that this new Utopian space, in the virulence of its novum, would fan out and eventually transform its surroundings by the very power of its new spatial language). The Bonaventure, however, is content to "let the fallen city fabric continue to be in its being" (to parody Heidegger); no further effects, no larger protopolitical Utopian transformation, is either expected or desired.
This diagnosis is confirmed by the great reflective glass skin of the Bonaventure, whose function I will now interpret rather differently than I did a moment ago when I saw the phenomenon of reflection generally as developing a thematics of reproductive technology (the two readings are, however, not incompatible). Now one would want rather to stress the way in which the glass skin repels the city outside, a repulsion for which we have analogies in those reflector sunglasses which make it impossible for your interlocutor to see your own eyes and thereby achieve a certain aggressivity toward and power over the Other. In a similar way, the glass skin achieves a peculiar and placeless dissociation of the Bonaventure from its neighborhood: it is not even an exterior, inasmuch as when you seek to look at the hotel's outer walls you cannot see the hotel itself but only the distorted images of everything that surrounds it.
Now consider the escalators and elevators. Given their very real pleasures in Portman, particularly the latter, which the artist has termed "gigantic kinetic sculptures" and which certainly account for much of the spectacle and excitement of the hotel interior -- particularly in the Hyatts, where like great Japanese lanterns or gondolas they ceaselessly rise and fall -- given such a deliberate marking and foregrounding in their own right, I believe one has to see such "people movers" (Portman's own term, adapted from Disney) as somewhat more significant than mere functions and engineering components. We know in any case that recent architectural theory has begun to borrow from narrative analysis in other fields and to attempt to see our physical trajectories through such buildings as virtual narratives or stories, as dynamic paths and narrative paradigms which we as visitors are asked to fulfill and to complete with our own bodies and movements. In the Bonaventure, however, we find a dialectical heightening of this process: it seems to me that the escalators and elevators here henceforth replace movement but also, and above all, designate themselves as new reflexive signs and emblems of movement proper (something which will become evident when we come to the question of what remains of older forms of movement in this building, most notably walking itself). Here the narrative stroll has been underscored, symbolized, reified, and replaced by a transportation machine which becomes the allegorical signifier of that older promenade we are no longer allowed to conduct on our own: and this is a dialectical intensification of the autoreferentiality of all modern culture, which tends to turn upon itself and designate its own cultural production as its content.
I am more at a loss when it comes to conveying the thing itself, the experience of space you undergo when you step off such allegorical devices into the lobby or atrium, with its great central column surrounded by a miniature lake, the whole positioned between the four symmetrical residential towers with their elevators, and surrounded by rising balconies capped by a kind of greenhouse roof at the sixth level. I am tempted to say that such space makes it impossible for us to use the language of volume or volumes any longer, since these are impossible to seize. Hanging streamers indeed suffuse this empty space in such a way as to distract systematically and deliberately from whatever form it might be supposed to have, while a constant busyness gives the feeling that emptiness is here absolutely packed, that it is an element within which you yourself are immersed, without any of that distance that formerly enabled the perception of perspective or volume. You are in this hyperspace up to your eyes and your body; and if it seemed before that that suppression of depth I spoke of in postmodern painting or literature would necessarily be difficult to achieve in architecture itself, perhaps this bewildering immersion may now serve as the formal equivalent in the new medium.
Yet escalator and elevator are also in this context dialectical opposites; and we may suggest that the glorious movement of the elevator gondola is also a dialectical compensation for this filled space of the atrium -- it gives us the chance at a radically different, but complementary, spatial experience: that of rapidly shooting up through the ceiling and outside, along one of the four symmetrical towers, with the referent, Los Angeles itself, spread out breathtakingly and even alarmingly before us. But even this vertical movement is contained: the elevator lifts you to one of those revolving cocktail lounges, in which, seated, you are again passively rotated about and offered a contemplative spectacle of the city itself, now transformed into its own images by the glass windows through which you view it.
We may conclude all this by returning to the central space of the lobby itself (with the passing observation that the hotel rooms are visibly marginalized: the corridors in the residential sections are low-ceilinged and dark, most depressingly functional, while one understands that the rooms are in the worst of taste). The descent is dramatic enough, plummeting back down through the roof to splash down in the lake. What happens when you get there is something else, which can only be characterized as milling confusion, something like the vengeance this space takes on those who still seek to walk through it. Given the absolute symmetry of the four towers, it is quite impossible to get your bearings in this lobby; recently, color coding and directional signals have been added in a pitiful and revealing, rather desperate, attempt to restore the coordinates of an older space. I will take as the most dramatic practical result of this spatial mutation the notorious dilemma of the shopkeepers on the various balconies: it has been obvious since the opening of the hotel in 1977 that nobody could ever find any of these stores, and even if you once located the appropriate boutique, you would be most unlikely to be as fortunate a second time; as a consequence, the commercial tenants are in despair and all the merchandise is marked down to bargain prices. When you recall that Portman is a businessman as well as an architect and a millionaire developer, an artist who is at one and the same time a capitalist in his own right, one cannot but feel that here too something of a "return of the repressed" is involved.

Such an effort suggests two immediate questions, with which we will conclude these reflections. Can we in fact identify some "moment of truth" within the more evident "moments of falsehood" of postmodern culture? And, even if we can do so, is there not something ultimately paralyzing in the dialectical view of historical development proposed above; does it not tend to demobilize us and to surrender us to passivity and helplessness by systematically obliterating possibilities of action under the impenetrable fog of historical inevitability? …

1 Robert Venturi and Denise Scott-Brown, Learning from Las Vegas, (Cambridge, Mass. 1972). [return]
2 The originality of Charles Jencks's pathbreaking Language of Post-Modern Architecture (1977) lay in its well-nigh dialectical combination of postmodern architecture and a certain kind of semiotics, each being appealed to to justify the existence of the other. Semiotics becomes appropriate as a mode of analysis of the newer architecture by virtue of the latter's populism, which does emit signs and messages to a spatial "reading public;" unlike the monumentality of the high modern. Meanwhile, the newer architecture is itself thereby validated, insofar as it is accessible to semiotic analysis and thus proves to be an essentially aesthetic object (rather than the transaesthetic constructions of the high modern). Here, then, aesthetics reinforces an ideology of communication (about which more will be observed in the concluding chapter), and vice versa. Besides Jencks's many valuable contributions, see also Heinrich Klotz, History of Postmodern Architecture (Cambridge, Mass., 1988); Pier Paolo Portoghesi, After Modern Architecture (New York, 1982). [return]
3 Heidegger, "The Origin of the Work of Art;" in Albert Hofstadter and Richard Kuhns, eds. Philosophies of Art and Beauty (New York, 1964), p.663. [return]
4 Remo Ceserani, "Queue scarpe di Andy Warhol;" Il Manifesto (June 1989). [return]
5 Ragna Stang, Edvard Munch (New York, 1979), p.90. [return]
6 This is the moment to confront a significant translation problem and to say why, in my opinion, the notion of a postmodern spatialization is not incompatible with Joseph Frank's influential attribution of an essentially "spatial form" to the high modern. In hindsight, what he describes is the vocation of the modern work to invent a kind of spatial mnemonics, reminiscent of Frances Yates's Art of Memory -- a "totalizing" construction in the stricter sense of the stigmatized, autonomous work, whereby the particular somehow includes a battery of re- and pre-tensions linking the sentence or the detail to the Idea of the total form itself. Adorno quotes a remark about Wagner by the conductor Alfred Lorenz in precisely this sense: "If you have completely mastered a major work in all its details, you sometimes experience moments in which your consciousness of time suddenly disappears and the entire work seems to be what one might call 'spatial; that is, with everything present simultaneously in the mind with precision" (W 36/33). But such mnemonic spatiality could never characterize postmodern texts, in which "totality" is eschewed virtually by definition. Frank's modernist spatial form is thus synedochic, whereas it is scarcely even a beginning to summon up the word metonymic for postmodernism's universal urbanization, let alone its nominalism of the here-and-now. [return]
7 For further on the 50s, see chapter 9. [return]
8 See also "Art Deco," in my Signatures of the Visible (Routledge, 1990). [return]
9 "Ragtime," American Review no.20 (April 1974): 1-20. [return]
10 Lynda Hutcheon, A Poetics of Postmodernism (1988), pp.61-2. [return]
11 Jean-Paul Sartre, "L'Etranger de Camus," in Situations II (Paris, Gallimard. 1948). [return]
12 The basic reference, in which Lacan discusses Schreber, is "D'Une question preliminaire a' tout traitement possible de la psychose," in Ecrits, Alan Sheridan, trans. (New York, 1977), pp.179-225. Most of us have received this classical view of psychosis by way of Deleuze and Guattari's Anti-Oedipus. [return]
13 See my "Imaginary and Symbolic in Lacan," in The Ideologies of Theory, volume I (Minnesota, 1988), pp.75-115. [return]
14 Marguerite Sechehaye, Autobiography of a Schizophrenic Girl, G. Rubin-Rabson, trans. (New York, 1968), p.19. [return]
15 Primer (Berkeley, Calif., 1981). [return]
16 Sartre, What Is Literature? (Cambridge, Mass., 1988). [return]
17 Ernest Mandel, Late Capitalism (London, 1978), p.118. [return]

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