Thedouble movement and the
perspectives of contemporary capitalism
The perspectives of contemporary capitalism
The current financial and economic crisis of industrialised countries, which
started in 2008, has made the interpretation of our societies more difficult.
We are in an uncertain and dynamic phase, characterised by high rates of
growth in some emerging large countries (China, India and Brazil, up to
2015), high levels of economic interdependence and competition on a global
scale, strong de-standardisation trends, increasing social
practice is a logical outgrowth of the Depression state of mind.’ 3 Though their book is specifically
about American ‘B’s and their reception, the general situation
was paralleled in Britain: it was not immune to the effects of the
Depression and thedouble-bill did take root there as well.
Unfortunately for the repute of the British ‘B’
film, the ‘quota quickies’ of the 1930s, films made very cheaply
to fulfil exhibition
Fictitious ideas, social facts and thedouble movement: Polanyi’s framework
in the age of neoliberalism
Since the 1990s Karl Polanyi’s The Great Transformation (hereafter, TGT) has
become an important point of reference not only for activists and critical minds,
but also for social scientists who feel uncomfortable with the current trends of
economic globalization, liberalization, privatization and commodification. The
increasing influence of the neoliberal creed on economic theory and policy since
the 1980s has motivated numerous
But the formidable Professor Bradshaw
underrated the resilience of the ‘double time’ phoenix (it
survived his sally) as he understated its longevity by half;
Othello’s obscure time-scheme has remained the greatest
crux in Shakespeare for 400 years. 2
As early as 1693 Thomas Rymer fulminated over
Othello’s irrational fantasy that he had been cuckolded by his
-historical peoples’ is sometimes understood as racialism, as the ‘world-historical peoples’ can also be understood as racial groupings; it is cosmopolitan, though, as these ‘peoples’ are only important in the Hegelian perspective inasmuch as they were protagonists of the shared and progressing history of humanity. And that is just how Du Bois sees African-Americans.
At the same time as being a specific characteristic of African-Americans, the ‘double-consciousness’ is also something any reader of the book will probably be able to relate to: Du Bois’s usage of the concept
6 The return of the Jewish question and thedouble life of
So now the Jew is mistrusted not for what he is, but for
the anti-Semitism of which he is the cause. And no Jew is more the
cause of anti-Semitism than the Jew who speaks of
anti-Semitism. (Howard Jacobson, When Will the Jews be Forgiven for the
Holocaust? ) 1
Those who have always felt that Jews were
Postfeminist Vampirism in Margaret Atwood‘s The Robber Bride
The article examines Margaret Atwood‘s The Robber Bride in terms of Gothic imagery and postfeminist politics. The novel depicts three characteristically second wave women whose lives are disrupted by Zenia, the embodiment of postfeminism. Zenia threatens the stability of the women and they respond to her with both loathing and desire, experiencing her as a vampire feeding on their lives. The Robber Bride connects the subversive power of Gothic to the multiple identities, transgressions and instabilities of postfeminism. Using a common second wave feminist psychoanalytic rereading of Gothic terror as fear of confinement, I suggest that Atwood‘s depiction of Zenia as a Gothic figure points to some concerns about second wave feminist politics. The location of Zenia as both Self and Other raises questions about postfeminisms situation as a reactionary backlash against feminism, and equally as a liberal politics that many late twentieth-century women were increasingly identifying with.
The Self, the Social Order and the Trouble with Sympathy in the Romantic and Post-Modern Gothic
This essay is about the figure of the double in Romantic and post-modern Gothic literature and film. Most criticism of the double interprets this figure from the perspective of psychoanalysis. In contrast, this essay embeds the double in cultural history. In discussions of eighteenth- and early-nineteenth-century discourses of ‘possessive individualism’, nationalism, and sexuality, this essay contends that the eighteenth century and the Romantic Period became dissatisfied with sympathy: with its inability to unify the social order without dissolving the crucial differences that distinguish one person from another. In response, Gothic literature invented the double to represent an extreme moment when two characters think, act, and feel so much alike that they can no longer be distinguished from each other. The essay offers two examples: Mary Shelley‘s Frankenstein and Ridley Scott‘s Blade Runner.
In a footnote to his 1919 essay, ‘The Uncanny’ (‘Das Unheimliche’), Freud perfunctorily reports a strange encounter with himself. While he was traveling by train, a mirrored door in his compartment swung open, whereupon Freud was confronted with a distasteful-looking stranger intruding into his private space, a stranger whom he momentarily recognized as a reflection of himself.2 If we use Freud‘s own analysis in ‘The Uncanny’, derived from Otto Rank‘s work on the double, the power of this disconcerting episode could be attributed to the adult fear of the double, transmogrified from the animistic or childhood projection of a friendly double, another self who served as a protection against danger or death, into a fearful emblem of ones own mortality in the more repressed adult mind.3 That is, in our early state of primary narcissism we familiarize the strange world around us by projecting outward versions of ourselves; however, as adults who have discovered that we are not the source of all being, the unexpected appearance of an alternate self is initially frightening and unrecognizable. Freuds initial impression of himself as an alien intruder is uncanny because the scene is suffused with a supernatural aura and recalls him to a primary narcissistic fear. A double is a distorted version of a being already in existence, thus engendering the fear that the double is the real, original self who has come to take our place. Or, as Françoise Meltzer has noted, ‘the double entails the seeing of self as other, and thus forces the admission of mortality’ (229). Unexpected sightings of doubles in adulthood also confirm the validity of the sensation evoked by the super-ego which oversees and watches the self as it engages in worldly transactions. Seeing double may support the paranoid suspicion that an individual is actually two people, one divided against the other. As Rank demonstrates in his study, the double, as an emblem,of the soul, carries both a positive and negative valence. On the one hand our existence is confirmed by seeking reflections, versions of ourselves in mirrors, photographs, offspring, etc., yet if we are taken unawares by a double, we quail from it as a supernatural visitant. Thus the unsolicited sighting of a double, an embodiment of unsurmounted supernaturalism, marks the eruption of the uncanny into everyday life.
Wallace explores nineteenth-century ghost stories written by Elizabeth Gaskell, and later tales by May Sinclair, and Elizabeth Bowen. Using ideas drawn from Modleski and Irigaray she argues that such tales explore how a patriarchal culture represses/buries images of the maternal. She further argues that the ghost story enabled women writers to evade the marriage plots which dominated the earlier Radcliffean Female Gothic, meaning that they could offer a more radical critique of male power, violence and predatory sexuality than was possible in either the realist, or indeed Gothic, novel. Wallace argues that the ghost story functions as the ‘double’ or the ‘unconscious’ of the novel, giving form to what has to be repressed in the longer, more ‘respectable’ form.