What if we looked at the notion of the end of literature as a truism, only lacking in plurality and logical rigor? Nicholas Brown explains that one of these “ends” can be regarded as internal to the functioning of literature itself, and as such, the point of departure for a more complete formulation of a Marxist literary criticism. For Brown, this formulation reveals that both literary criticism and Marxism are to be regarded as what he calls “formal materialisms,” a mode (...) of analysis that must be completed and revised every time in light of an object it cannot posit beforehand. What this means for a Marxist literary-critical project subsequently becomes all the more apparent in Brown’s reading of another end of literature – postmodernism. (shrink)

The Drosophila position‐specific (PS) integrins are members of the integrin family of cell surface receptors and are thought to be receptors for extracellular matrix components. Each PS integrin consists of an α subunit, αPS1 or αPS2, and a βPS subunit. Mutations in the βPS subunit and the αPS2 subunit have been characterised and reveal that the PS integrins have an essential role in the adhesion of different cell layers to each other. The PS integrins are especially required for the function (...) of the cell‐matrix‐cell junctions, where the muscles attach to the epidermis and where one surface of the developing wing adheres to the other. These junctions are similar to vertebrate focal adhesions and hemidesmosomes, which also contain integrins. Integrin‐mediated cell to cell adhesion via the extracellular matrix provides a way for tissues to adhere to each other without intermingling of their cells. (shrink)

Roberto Schwarz’s 1966 reading reveals the social content of a famously elusive text by Franz Kafka, and hints at its hidden affinities with both the historical moment of Schwarz’s reading and with our own present.

This volume brings together works written by international theorists since the fall of the Berlin Wall, showing how today's crisis-ridden global capitalism is making Marxist theory more relevant and necessary than ever. This collection of key texts by prominent and lesser-known thinkers from Latin America, Asia, Africa, America, and Europe showcases an area of scholarly analysis whose impact on academic and popular discourses as well as political action will only grow in the coming years. It reflects today's sense of planetary (...) eco-emergency and a heightened interest in political economy that follows discontentment with the growing inequalities in the West and the unequal nature of development in the "global South." The work is organized thematically, with sections covering the present historical conjuncture, the contemporary shapes of the social, philosophical concepts, theories of culture, and the status of the political today. This new formulation of the unity and nature of contemporary Marxist theory will be an invaluable resource to any humanities and social science student learning about social and political thought and theory. (shrink)

By applying the normative basis of Confucian ritual activity to the repeatable designs of internet memes, this essay explores the ways in which socially recognized forms can allow individuals to engage in thoughtful activity with what is represented by but cannot be reduced to form: the particulars of human experience. The goal of this insight is to suggest that the value of art and ideas cannot be isolated from how individuals interact with them, and thus critique should examine how well (...) an idea or piece promotes an active, creative, and critical relationship to a person’s own experiences. (shrink)

In _Autonomy_ Nicholas Brown theorizes the historical and theoretical argument for art's autonomy from its acknowledged character as a commodity. Refusing the position that the distinction between art and the commodity has collapsed, Brown demonstrates how art can, in confronting its material determinations, suspend the logic of capital by demanding interpretive attention. He applies his readings of Marx, Hegel, Adorno, and Jameson to a range of literature, photography, music, television, and sculpture, from Cindy Sherman's photography and the novels of Ben (...) Lerner and Jennifer Egan to _The Wire_ and the music of the White Stripes. He demonstrates that through their attention and commitment to form, such artists turn aside the determination posed by the demand of the market, thereby defeating the foreclosure of meaning entailed in commodification. In so doing, he offers a new theory of art that prompts a rethinking of the relationship between art, critical theory, and capitalism. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Interpreting from the IntersticesThe Role of Justice in a Liberal Democracy—Lessons from Michael Walzer and Emmanuel LevinasNicholas R. Brown (bio)1As anyone who is familiar with more recent theological debate can attest, the appraisal of the liberal democratic tradition has undergone a radical reevaluation in the wake of Stanley Hauerwas’s and Alasdair MacIntyre’s scathing critiques. As a result of their blistering assault, religious ethicists and philosophers now find themselves operating (...) within a discursive milieu that is almost the photo negative of the one they previously inhabited. For what has followed After Virtue and After Christendom is a situation in which compliance with liberal democratic norms is now perceived as actively inveighing against justice rather than as an integral prerequisite to its pursuit.There are cracks, however, beginning to emerge in the MacIntyre/Hauerwas edifice. For what is becoming disputed and increasingly so among a growing chorus of religious ethicists and philosophers is whether their critical reading of liberal democracy offers the most [End Page 155] helpful or even the most biblical way to think through its own moral dimensions as well as those undergirding its relationship with justice.It is the emergence of these criticisms that forms the basis for this essay. For the thesis that I wish to advance below is that liberal democracy offers religious ethicists and philosophers alike a moral framework and vocabulary from which it is possible to comprehend and enact the normative precepts encapsulated within a biblical understanding of justice. Accordingly, some aspects of my argument will build upon the rhetorical trajectories that have been already charted by the ethicists and philosophers I mention above.What distinguishes my approach, however, is that I will proceed from a more focused examination of some of the ethical and political undercurrents found within contemporary Jewish thought. More specifically, I want to probe the ethical philosophy of Emmanuel Levinas and the political philosophy of Michael Walzer, for I believe the juxtapositional methodology of interpretation which informs each of their perspectives is illustrative of an interstitial hermeneutic that helps further illuminate the moral compatibility between biblical and democratic accounts of justice.2By now, MacIntyre’s and Hauerwas’s critiques of the liberal democratic tradition have been so thoroughly documented, discussed, and dissected that a review of their perspectives cannot help but have a certain pleonastic quality.Probably the most significant and disturbing problem that MacIntyre and Hauerwas see belying the liberal democratic tradition stems from its conception of time and space, or more precisely, its lack thereof. For what they discover upon a more careful probing of its moral and epistemological underpinnings is a pursuit of transcendence not dissimilar to Gnostic metaphysics. In the case of liberalism, however, the existential encumbrances to be excised are not corporeal and carnal in nature, but historical and social. [End Page 156]Such conditionalities, surmise liberal theorists, are so shot through with conceptual prejudices that they comprise an interpretative straight-jacket that vitiates against the kind of objectivity necessary to engage in a nonparochial process of moral and political discernment. For it is precisely this ability “to be able to stand back from any and every situation in which one is involved, from any and every characteristic that one may possess, and to pass judgment on it from a purely universal and abstract point of view that is totally detached from all social particularity” which MacIntyre sees as constituting “the essence of moral agency” of modern liberalism (AV 31–32). Therefore, “liberalism is successful,” maintains Hauerwas, “exactly because... [it] provide[s] that philosophical account of society designed to deal with” the moral and political implications such a social and historical denuding portends, namely “a system of rules that will constitute procedures for resolving disputes as they pursue their various interests.”1However, what liberalism defines as success MacIntyre and Hauerwas see as anything but. Instead, both judge its “system of rules” to be an insidious prescription for a particularly virulent form of moral nihilism and political bankruptcy. For by stripping moral and political discourse of their historical and social referents, liberalism, ironically and tragically, eviscerates itself of the very heuristic and discursive practices necessary to make those... (shrink)

The work of Pierre Bourdieu has had an enormous impact on research in fields as diverse as aesthetics, education, anthropology, and sociology. This is a collection of essays focusing on the contribution of Bourdieu's thought to the study of cultural production.

Capitalism is back. Three decades ago, when all alternatives to liberal democracy and free markets appeared discredited, talk of capitalism seemed passé. Now, after a decade of political and economic turmoil, capitalism and its temporal critique of progress and decline again seems an indispensable category to understanding a world in flux. Among the social sciences, historians have led both the embrace and critique of this ‘re-emergent’ concept. This roundtable discussion between leading and emerging Australian scholars working across histories of economy, (...) work, policy, geography and political economy, extends this agenda. Representing the outcome of a workshop convened at La Trobe University in November 2018 and responding to questions posed by conveners Huf and Rees, five participants debate the nature, utility and future of the new constellation of ‘economic’ historical scholarship. While conducted well before the outbreak of COVID-19, the ensuring discussion nevertheless speaks saliently to the crises of our times. (shrink)

Nicholas Brown reviews Ato Quayson’s Aesthetic Nervousness: Disability and the Crisis of Representation. Quayson’s most recent book is both brilliant in its literary analyses and ethically acute in its discussion of disability. But how do these two moments, the textual and the ethical, relate to each other?

Milton Ohata reviews Roberto Schwarz’s Seqüências Brasileiras [Brazilian Episodes]. After the important pamphlet Duas meninas [Two Girls] , Roberto Schwarz returns to the scene with Seqüências Brasileiras, which brings together writings published from 1988-1998. His essays, enemies of preestablished hierarchies, unashamed before mythologies and fashions — always explosive, though discreet — tend to risk untravelled roads, passing by the techniques and fashions common among specialists.

Nicholas Brown reviews Fredric Jameson’s Valences of the Dialectic. To say that Jameson’s most recent contribution to dialectical thought is monumental in scope is perhaps an understatement. What, then, might this reengagement with the dialectic mean both in the context of Jameson’s work and for Marxism today?

Milton Ohata reviews Luiz Felipe de Alencastro’s O trato dos viventes: Formação do Brasil no Atlântico Sul [Mortal Traffic: The Formation of Brazil in the South Atlantic]. O trato dos viventes begins from a simple but consequential premise: that in the history of Portuguese America, the whole is not the sum of its parts; that is, it cannot be understood by merely combining the histories of its various regimes. Rather, local history is to be interpreted in the light of its (...) effective connections, in reciprocal determination, with the history of capitalism — in which the slave trade played an indispensible part. (shrink)