Phantom Formations Phantom Formations
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PHANTOM FORMATIONS PHANTOM FORMATIONS MARC REDFIELD CORNELL UNIVERSITY PRESS ITHACA AND LONDON Aesthetic Ideology and the Bildungsroman '!'AB. V. P'S.II. Open access edition funded by the National Endowment for the Humanities/ Andrew W. Mellon Foundation Humanities Open Book Program. The illustration on the title page is from Peter Camper, Dissertation sur les Variétés Naturelles qui caracterisent la physionomie des hommes des divers climats et des differens ages (Paris: Francart, 1792). Reprinted by permission of the Bancroft Library of the University of California. Copyright © 1996 by Cornell University All rights reserved. Except for brief quotations in a review, this book, or parts thereof, must not be reproduced in any form without permission in writing from the publisher. For information, address Cornell University Press, Sage House, 512 East State Street, Ithaca, New York 14850, or visit our website at cornellpress.cornell.edu. First published 1996 by Cornell University Press Library of Congress Cataloging-in-Publication Data Redfield, Marc, b. 1958 Phantom formations : aesthetic ideology and the Bildungsroman / Marc Redfield. p. cm. Includes bibliographical references and index. ISBN-13: 978-0-8014-3236-1 (cloth) — ISBN-13: 978-1-5017-2316-2 (pbk.) 1. Bildungsroman. 2. German fiction—19th century—History and criticism. 3. European fiction—19th century—History and criticism. 4. Aesthetics, Modern. I. Title. PT747.E6R43 1996 809.3′0094—dc20 96-17186 The text of this book is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License: https://creativecommons.org/licenses/by-nc-nd/4.0/ Cover illustration: “The Sculptor Instructing Wilhelm,” wood engraving from Goethe’s Works, Illustrated by the Best German Writers, vol. 5. Ed. George Barrie. Philadelphia, 1885. Contents Preface vii Acknowledgments xiii 1 Aesthetic Ideology 1 2 The Phantom Bildungsroman 38 3 Ghostly Bildung: Wilhelm Meisters Lehrjahre 63 4 The Dissection of the State: Wi lhelm Meisters Wa nderjahre and the Politics of Aesthetics 95 Postscript: The Trouble with Schiller 125 5 The Aesthetics of Sympathy: George Eliot's Telepathy Machine 134 6 Aesthetics and History: L'Education sentimentale 171 7 Conclusions 201 Index 215 v Preface In a modest but ineluctable fashion, the specter of the Bildungsroman haunts literary criticism. This genre does not properly exist, and in a sense can be proved not to exist: one can take canonical definitions of Bildung (itself no simple term), go to the novels most frequently called Bildungsromane, and with greater or lesser difficulty show that they exceed, or fall short of, or call into question the process of Bildung which they purportedly serve. Even Wilhelm Meisters Lehrjahre can be (and has been) excluded from the genre it exemplifies. Nor does one need to be a postmod ern literary theorist to encounter thisparadox. Soundly humanistic Germa nists have been doing so ever since the term Bildungsroman began to circu late in the early decades of the twentieth century (for another odd feature of this supposedly nineteenth-century genre is that its name barely appears in the literary record prior to the publication of Wilhelm Dilthey' s Experience and Poetry [ t906]: its currency is roughly coterminous with the professional ization of academic literary study). Yet despite, or because of, its referential complexity, the notion of the Bildungsroman is one of academic criticism's most overwhelmingly successful inventions. Few professional terms (let alone German ones) have achieved comparable dissemination in Western literary culture; and critics probably will go on talking about the Bildungsro man as long as the institutions of literary criticism as we know them sur vive. The Bildungsroman exemplifies the ideological construction of litera ture by criticism. In consequence, the issues raised by this pseudo genre greatly surpass the literal terms of the debate over whether it exists or not. My central vii viii Preface argument in this book is that the notion of the Bildungsroman brings into sharp focus the promises and pitfalls of aesthetics, and that aesthetics in turn exemplifies what we call ideology. As a result, this book is not in the ordinary sense a book about the Bildungsroman. It is certainly a work of literary criticism and offers as central to its self-justification readings of novels by Goethe, George Eliot, and Flaubert. But since my analyses discover in the rather minor professional embarrassment of the Bildungs roman the infinitely inflatable question of the aesthetic, I am also writing about what we mean by culture, history, and humanity, what we do when we read or teach literature, and why the twentieth-century institutionali zation of literature has generated the curious phenomenon of "literary theory." In an indirect fashion this book is about the literary institution and thus also about the political, technical, and cultural worlds which this in stitution at once excludes and commemorates. This breadth of ambition stems from the peculiar difficulties of writing about aesthetic ideology. Few narratives are more familiar to scholars of modern literature and culture than the story of the appearance of aesthetics, both as a new philo sophical category and as a massively diffuse and influential discourse one that provided the post-Romantic Western world with meanings for words such as "culture" and "art" that we now consider primary. The topic of beauty is as old as philosophy, but the notion of the aesthetic as a particu lar sort of experience or judgment or class of objects does not begin to appear regularly until the eighteenth century. At the same time, large-scale historical developments were permitting, as is well known, the emergence of art and literature in their modern sense, and the transformation of the artist into the genius, the representative of universal humanity, whose pro ductions transcend the system of commodity exchange which enables them. Aesthetics partakes of the emergence of the universal subject of bour geois ideology. Indeed, aesthetics enables and exemplifies the production of this subject. For though aesthetics has usually been subordinated to logic or ethics be- cause of its dependence on a sensory element, this very hybridity of the aesthetic makes it a privileged point of contact between the supersensible and the sensory worlds, and also grants it inherent pragmatic and ped agogical force. Since its mission is to guarantee and promote spirit's artic ulation with the world, the aesthetic establishes "disinterested" space in the service of a certain referential effectivity. In the harmonious free play of the faculties which results when Kant's subject performs a disinterested aes thetic judgment, the judging subject becomes exemplary-capable, in its formality, of representing universal humanity. Thus in Schiller's influential On the Aesthetic Education of Man (1795), Kantian themes easily acquire political and historical dimensions. Because aesthetic education is at once Preface ix the universal history /1 of man" and the specific history of the acculturation of certain groups and individuals, aesthetics provides a powerful self validating mechanism for the representativeness of the social groups which can claim to have achieved and inherited this understanding of accultura tion. The sheerly empirical qualities of being European, white, middle class, male, and so on become either tacitly or overtly essentialized as privileged sites in the unfolding of an irreversible aesthetic history. Thus from the sober precincts of philosophy one is led with disconcerting speed to the large reaches of ideology; indeed, ideology then becomes a limit-term difficult to control. For this aesthetic logic of exemplarity subtends power ful Western ideas and discourses of the self, the nation, race, historical process, the literary canon, and the function of criticism; it informs the role of the cultural sphere in modem Western societies, and the mission of the humanities in the modem university. And aesthetics not only structures crucial aspects of mainstream post-Romantic Western culture but also shapes this culture's internal nightmare, as Walter Benjamin indicated in his famous characterization of fascism as the /1 aestheticization of politics." A lurid but necessary task facing any genuine critique of aesthetics is that of engaging both the abyssal difference and the complex proximities between the humanist tradition and what Philippe Lacoue-Labarthe and Jean-Luc Nancy call "the Nazi myth" -a phrase coined to describe not the so ciohistorical actuality of German fascism but rather the decisive turns of an ideology that transforms the representative subject of aesthetics into the exemplarity of a master race, and the humanistic, deferred promise of Schiller's Aesthetic State into the violent immediacy of a destiny. Aesthetics thus poses the question of "ideology" itself in its vacillation between philosophy and politics, and between the languages and practices of high culture and those of modem propaganda. Furthermore, as a process of and discourse about formalization, aesthetics is always also prepared to function as a figure for the act of signification itself. The inflationary aes thetic spiral generates the limit-term of ideology as "language." As a philo sophical category,aesthetics is the place where the cognitive manifests itself in the phenomenal-where the essential structure of the sign, in other words, seems to unfold itself