In his article ‘Postmodernism, or the Cultural Logic of Late Capitalism’ (NLR 146), Fredric Jameson argues that pastiche, rather than parody, is the appropriate mode of postmodernist culture. ‘Pastiche’, he writes, ‘is, like parody, the imitation of a peculiar mask, speech in a dead language; but it is a neutral practice of such mimicry, without any of parody’s ulterior motives, amputated of the satiric impulse, devoid of laughter and of any conviction that alongside the abnormal tongue you have momentarily borrowed, some healthy linguistic normality still exists.’ This is an excellent point; but I want to suggest here that parody of a sort is not wholly alien to the culture of postmodernism, though it is not one of which it could be said to be particularly conscious. What is parodied by postmodernist culture, with its dissolution of art into the prevailing forms of commodity production, is nothing less than the revolutionary art of the twentieth-century avant garde. It is as though postmodernism is among other things a sick joke at the expense of such revolutionary avant-gardism, one of whose major impulses,
I say it is as though postmodernism effects such a parody, because Jameson is surely right to claim that in reality it is blankly innocent of any such devious satirical impulse, and is entirely devoid of the kind of historical memory which might make such a disfiguring self-conscious. To place a pile of bricks in the Tate Gallery once might be considered ironic; to repeat the gesture endlessly is sheer carelessness of any such ironic intention, as its shock value is inexorably drained away to leave nothing beyond brute fact. The depthless, styleless, dehistoricized, decathected surfaces of postmodernist culture are not meant to signify an alienation, for the very concept of alienation must secretly posit a dream of authenticity which postmodernism finds quite unintelligible. Those flattened surfaces and hollowed interiors are not ‘alienated’ because there is no longer any subject to be alienated and nothing to be alienated from, ‘authenticity’ having been less rejected than merely forgotten. It is impossible to discern in such forms, as it is in the artefacts of modernism proper, a wry, anguished or derisive awareness of the normative traditional humanism they deface. If depth is metaphysical illusion, then there can be nothing ‘superficial’ about such art-forms, for the very term has ceased to have force. Postmodernism is thus a grisly parody of socialist utopia, having abolished all alienation at a stroke. By raising alienation to the second power, alienating us even from our own alienation, it persuades us to recognize that utopia not as some remote telos but, amazingly, as nothing less than the present itself, replete as it is in its own brute positivity and scarred through with not the slightest trace of lack. Reification, once it has extended its empire across the whole of social reality, effaces the very criteria by which it can be recognized for what it is and so triumphantly abolishes itself, returning everything to normality. The traditional metaphysical mystery was a question of depths, absences, foundations, abysmal explorations; the mystery of some modernist art is just the mind-bending truth that things are what they are, intriguingly self-identical, utterly shorn of cause, motive or ratification; postmodernism preserves this self-identity, but erases its modernist scandalousness. The dilemma of David Hume is surpassed by a simple conflation: fact is
The productivist aesthetics of the early twentieth-century avant garde spurned the notion of artistic ‘representation’ for an art which would be less ‘reflection’ than material intervention and organizing force. The aesthetics of postmodernism is a dark parody of such anti-representationalism: if art no longer reflects it is not because it seeks to change the world rather than mimic it, but because there is in truth nothing there to be reflected, no reality which is not itself already image, spectacle, simulacrum, gratuitous fiction. To say that social reality is pervasively commodified is to say that it is always already ‘aesthetic’—textured, packaged, fetishized, libidinalized; and for art to reflect reality is then for it to do no more than mirror itself, in a cryptic self-referentiality which is indeed one of the inmost structures of the commodity fetish. The commodity is less an image in the sense of a ‘reflection’ than an image of itself, its entire material being devoted to its own self-presentation; and in such a condition the most authentically representational art becomes, paradoxically, the anti-representational artefact whose contingency and facticity figures the fate of all late-capitalist objects. If the unreality of the artistic image mirrors the unreality of its society as a whole, then this is to say that it mirrors nothing real and so does not really mirror at all. Beneath this paradox lies the historical truth that the very autonomy and brute self-identity of the postmodernist artefact is the effect of its thorough integration into an economic system where such autonomy, in the form of the commodity fetish, is the order of the day.
To see art in the manner of the revolutionary avant garde, not as institutionalized object but as practice, strategy, performance, production: all of this, once again, is grotesquely caricatured by late capitalism, for which, as Jean-François Lyotard has pointed out, the ‘performativity principle’ is really all that counts. In his The Postmodern Condition, Lyotard calls attention to capitalism’s ‘massive subordination of cognitive statements to the finality of the best possible performance’. ‘The games of scientific language’, he writes, ‘become the games of the rich, in which whoever is wealthiest has the best chance of being right.’ footnote2
It is not difficult, then, to see a relation between the philosophy of J. L. Austin and ibm, or between the various neo-Nietzscheanisms of a post-structuralist epoch and Standard Oil. It is not surprising that classical models of truth and cognition are increasingly out of favour in a society where what matters is whether you deliver the commercial or rhetorical goods. Whether among discourse theorists or the Institute of Directors, the goal is no longer truth but performativity, not reason but power. The cbi are in this sense spontaneous post-structuralists to a man, utterly disenchanted (did they but know it) with epistemological realism and the correspondence theory of truth. That this is so is no reason for pretending that we can relievedly return to John Locke or Georg Lukács; it is simply to recognize that it is not always easy to distinguish politically radical assaults on classical epistemology (among which the early Lukács must himself be numbered, alongside the Soviet avant garde) from flagrantly reactionary ones. Indeed it is a sign of this difficulty that Lyotard himself, having grimly outlined the most oppressive aspects of the capitalist performativity principle, has really nothing to offer in its place but what amounts in effect to an anarchist version of that very same epistemology, namely the guerrilla skirmishes of a ‘paralogism’ which might from time to time induce ruptures, instabilities, paradoxes and micro-catastrophic discontinuities into this terroristic techno-scientific system. A ‘good’ pragmatics, in short, is turned against a ‘bad’ one; but it will always be a loser from the outset, since it has long since abandoned the Enlightenment’s grand narrative of human emancipation, which we all now know to be disreputably metaphysical. Lyotard is in no doubt that ‘(socialist) struggles and their instruments have been transformed into regulators of the system’ in all the advanced societies, an Olympian certitude which, as I write, Mrs Thatcher might at once envy and query. (Lyotard is wisely silent on the class-struggle outside the advanced capitalist nations.) It is not easy to see how, if the capitalist system has been effective enough to negate all class-struggle entirely, the odd unorthodox scientific experiment is going to give it much trouble. ‘Postmodernist science’, as Fredric Jameson suggests in his introduction to Lyotard’s book, is here playing the role once assumed by high modernist art, which was similarly an experimental disruption of the given system; and Lyotard’s desire to see modernism and postmodernism as continuous with one another is in part a refusal to confront the disturbing fact that modernism proved prey to institutionalization. Both cultural phases are for Lyotard manifestations of that which escapes and confounds history with the explosive force of the Now, the ‘paralogic’ as some barely possible, mind-boggling leap into free air which gives the slip to the nightmare of temporality and global narrative from which some of us are trying to awaken. Paralogism, like the poor, is always with us, but just because the system is always with us too. The ‘modern’ is less a particular cultural practice or historical period, which may then suffer defeat or incorporation, than a kind of permanent ontological possibility of disrupting all such historical periodization, an essentially timeless gesture which cannot be recited or reckoned up within historical narrative because it is no more than an atemporal force which gives the lie to all such linear categorization.
As with all such anarchistic or Camusian revolt, modernism can thus never really die—it has resurfaced in our own time as paralogical science. But the reason why it can never be worsted—the fact that it does not occupy the same temporal terrain or logical space as its antagonists—is exactly the reason why it can never defeat the system either. The characteristic post-structuralist blend of pessimism and euphoria springs precisely from this paradox. History and modernity play a ceaseless cat-and-mouse game in and out of time, neither able to slay the other because they occupy different ontological sites. ‘Game’ in the positive sense—the ludic disportings of disruption and desire—plays itself out in the crevices of ‘game’ in the negative sense—game theory, the techno-scientific system—in an endless conflict and collusion. Modernity here really means a Nietzschean ‘active forgetting’ of history: the healthy spontaneous amnesia of the animal who has wilfully repressed its own sordid determinations and so is free. It is thus the exact opposite of Walter Benjamin’s ‘revolutionary nostalgia’: the power of active remembrance as a ritual summoning and invocation of the traditions of the oppressed in violent constellation with the political present. It is no wonder that Lyotard is deeply opposed to any such historical consciousness, with his reactionary celebrations of narrative as an eternal present rather than a revolutionary recollection of the unjustly quelled. If he could remember in this Benjaminesque mode, he might be less confident that the class struggle could be merely extirpated. Nor, if he had adequately engaged Benjamin’s work, could he polarize in such simplistic binary opposition—one typical of much post-structuralist thought—the grand totalizing narratives of the Enlightenment on the one hand and the micropolitical or paralogistic on the other (postmodernism as the death of metanarrative). For Benjamin’s unfathomably subtle meditations on history throw any such binary post-structuralist scheme into instant disarray. Benjamin’s ‘tradition’ is certainly a totality of a kind, but at the same time a ceaseless detotalization of a triumphalist ruling-class history; it is in some sense a given, yet is always constructed from the vantage-point of the present; it operates as a deconstructive force within hegemonic ideologies of history, yet can be seen too as a totalizing movement within which sudden affinities, correspondences and constellations may be fashioned between disparate struggles.
A Nietzschean sense of the ‘modern’ also informs the work of the most influential of American deconstructionists, Paul de Man, though with an added twist of irony. For ‘active forgetting’, de Man argues, can never be entirely successful: the distinctively modernist act, which seeks to erase or arrest history, finds itself surrendered in that very moment to the lineage it seeks to repress, perpetuating rather than abolishing it. Indeed literature for de Man is nothing less than this constantly doomed, ironically self-undoing attempt to make it new, this ceaseless incapacity ever quite to awaken from the nightmare of history: ‘The continuous appeal of modernity, the desire to break out of literature toward the reality of the moment, prevails and, in its turn, folding back upon itself,