By Don DeLillo
Eric Packer is a twenty-eight-year-old multi-billionaire asset supervisor. We subscribe to him on what is going to develop into a very eventful April day in turn-of-the-twenty-first-century ny. He's on a private odyssey, to get a haircut. Sitting in his stretch limousine because it strikes throughout city, he unearths town at a digital standstill as the President is vacationing, a rapper's funeral is continuing, and a violent protest is being staged in occasions sq. by way of anti-globalist teams. such a lot worryingly, Eric's bodyguards are involved that he could be a aim ...An electrifying research in affectlessness, infused with deep cynicism and measured detachment; a harsh indictment of the life-denying traits of capitalism; as brutal a dissection of the yankee dream as Wolfe's "Bonfire" or Ellis' "Psycho", "Cosmopolis" is a caustic prophecy all too fast realized.
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Together, these three aspects of representation significantly complicate the notion of realism as simply mimetic insofar as the problematic nature of representation must now be part of any “realist” project. This then is the task that cognitive mapping has before it. But Jameson’s interest in Althusser also rests in transcoding his notion of ideology in spatial terms (and vice versa), with the help of Lynch’s analysis of urban space. What Lynch adds to Jameson’s theory is an emphasis on the inability of individuals within this dialectic to map their own position as individual subjects to the social structure as a whole.
What Lynch adds to Jameson’s theory is an emphasis on the inability of individuals within this dialectic to map their own position as individual subjects to the social structure as a whole. )45 The problem of reification, that is, takes on a decidedly spatial dimension within late capitalism. The project of cognitive mapping thus becomes as much about “placing” the individual subject within a fully global system as it is about simply describing that system. Indeed, existential as opposed to abstract knowledge becomes paramount, since this former way of knowing alone can connect individuals lived experience to the global structures determining that experience.
Otherwise what are we here for? What do we want descendants for? New things are to be found in reality, we must grasp reality. ”1 After acknowledging the strength of this style, Eagleton then goes on to address its more problematic aspects, suggesting that the appropriative nature of Jameson’s thought, its ability to voraciously absorb all other critical perspectives like an “unrepentant bricoleur” finally weakens its political import. 3 With respect to this latter point, historicization for Eagleton is in no way “a specifically Marxist recommendation; and that even though Jameson would no doubt gladly concede the point (since for him, as an Hegelian Marxist, ‘Marx includes Hegel’), such a concession merely blurs the specificity of Marxism 27 28 HISTORY, NARRATIVE, AND REALISM itself, which is not at all to ‘historicize’ .