By John Carlos Rowe
In occasions of liberal depression it is helping to have an individual like John Carlos Rowe placed issues into viewpoint, to that end, with a set of essays that asks the query, “Must we throw out liberalism’s successes with the neoliberal bathwater?” Rowe first lays out a family tree of early twentieth-century modernists, akin to Gertrude Stein, John Dos Passos, William Faulkner, and Ralph Ellison, with a watch towards stressing their transnationally engaged liberalism and their efforts to introduce into the literary avant-garde the worries of politically marginalized teams, even if outlined by means of race, type, or gender. the second one a part of the quantity contains essays at the works of Harper Lee, Thomas Berger, Louise Erdrich, and Philip Roth, emphasizing the continuity of efforts to symbolize household political and social matters. whereas severe of the more and more conservative tone of the neoliberalism of the earlier quarter-century, Rowe rescues the worth of liberalism’s sympathetic and socially engaged purpose, while he criticizes sleek liberalism’s lack of ability to paintings transnationally.
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Additional info for Afterlives of Modernism: Liberalism, Transnationalism, and Political Critique
S. modernity: international Communism and Black Na- Introduction [ 15 ] tionalism, which draws upon Pan-African and diasporic African political and cultural affiliations in the interests of alternative, non-racist societies. Lingering as repressed subtexts are the two world wars, whose racial tensions for returning veterans, especially those of color, motivated Ellison’s novel in the first place and yet occupy curiously marginal positions in the text. Finally, these four modernists suggest that the cosmopolitan individu alism their protagonists approach but do not quite achieve is best embodied in the figure of the literary author.
441. John Keats, Letter to George and Thomas Keats (Dec. 21, 1817), in Critical Theory since Plato, p. 494; Lionel Trilling, introduction to Selected Letters of John Keats, ed. , 1951). F. W. Dupee, Henry James: His Life and Writings, 2nd ed. , 1956), pp. ” Dupee first published this book in 1951, one year after Trilling’s Liberal Imagination. See Wendy Graham, Henry James’s Thwarted Love (Palo Alto: Stanford University Press, 1999), pp. 177–206. On “aesthetic dissent” and “Emersonianism,” see John Carlos Rowe, At Emer son’s Tomb: The Politics of Classic American Literature (New York: Columbia University Press, 1997), pp.
E. B. ’” 28 Although there is no solid evidence Stein ever read Du Bois’s writings, the connection between The Souls of Black Folk and Three Lives is especially intriguing because William James had taught both Du Bois and Stein. Sarver suggests that Du Bois’s “double consciousness” offers a critical reading of James’s conception of selfconsciousness in Principles of Psychology (1890) by arguing that James’s “true self-consciousness” is “a privilege Negroes cannot . . ’” 29 Of course, Du Bois gives “double consciousness” an appropriately double meaning, suggesting that cultural schizophrenia can also be understood as special knowledge: “The Negro is .