The end of the Soviet period, the vast expansion in the power and influence of capital, and recent developments in social and aesthetic theory, have made the work of Hungarian Marxist philosopher and social critic Georg Lukcs more vital than ever. The very innovations in literary method that, during the 80s and 90s, marginalized him in the West have now made possible new readings of Lukcs, less in thrall to the positions taken by Lukcs himself on political and aesthetic matters. What these developments amount to, this book argues, is an opportunity to liberate Lukcs's thought from its formal and historical limitations, a possibility that was always inherent in Lukcs's own thinking about the paradoxes of form. This collection brings together recent work on Lukcs from the fields of Philosophy, Social and Political Thought, Literary and Cultural Studies. Against the odds, Lukcs's thought has survived: as a critique of late capitalism, as a guide to the contradictions of modernity, and as a model for a temperament that refuses all accommodation with the way things are.

Everywhere today, we are urged to "connect." Literary critics celebrate a new "honesty" in contemporary fiction or call for a return to "realism." Yet such rhetoric is strikingly reminiscent of earlier theorizations. Two of the most famous injunctions of twentieth-century writing-E. M. Forster's "Only connect . . ." and Fredric Jameson's "Always historicize!"-helped establish connection as the purpose of the novel and its reconstruction as the task of criticism. But what if connection was not the novel's modus operandi but the defining aesthetic ideology of our era-and its most monetizable commodity? What kind of thought is left for the novel when all ideas are acceptable as long as they can be fitted to a consumer profile? This book develops a new theory of the novel for the twenty-first century. In the works of writers such as J. M. Coetzee, Rachel Cusk, James Kelman, W. G. Sebald, and Zadie Smith, Timothy Bewes identifies a mode of thought that he calls "free indirect," in which the novel's refusal of prevailing ideologies can be found. It is not situated in a character or a narrator and does not take a subjective or perceptual form. Far from heralding the arrival of a new literary genre, this development represents the rediscovery of a quality that has been largely ignored by theorists: thought at the limits of form. Free Indirect contends that this self-awakening of contemporary fiction represents the most promising solution to the problem of thought today.

Everywhere today, we are urged to "connect." Literary critics celebrate a new "honesty" in contemporary fiction or call for a return to "realism." Yet such rhetoric is strikingly reminiscent of earlier theorizations. Two of the most famous injunctions of twentieth-century writing-E. M. Forster's "Only connect . . ." and Fredric Jameson's "Always historicize!"-helped establish connection as the purpose of the novel and its reconstruction as the task of criticism. But what if connection was not the novel's modus operandi but the defining aesthetic ideology of our era-and its most monetizable commodity? What kind of thought is left for the novel when all ideas are acceptable as long as they can be fitted to a consumer profile? This book develops a new theory of the novel for the twenty-first century. In the works of writers such as J. M. Coetzee, Rachel Cusk, James Kelman, W. G. Sebald, and Zadie Smith, Timothy Bewes identifies a mode of thought that he calls "free indirect," in which the novel's refusal of prevailing ideologies can be found. It is not situated in a character or a narrator and does not take a subjective or perceptual form. Far from heralding the arrival of a new literary genre, this development represents the rediscovery of a quality that has been largely ignored by theorists: thought at the limits of form. Free Indirect contends that this self-awakening of contemporary fiction represents the most promising solution to the problem of thought today.

Theory, Aesthetics, and Politics in the Francophone World: Filiations Past and Future offers a critical reflection on some of the leading figures of twentieth-century French and Francophone literature, cinema, and philosophy. Specialists re-evaluate the historical, political, and artistic legacies of twentieth-century France and the French-speaking world, proposing new formulations of the relationships between fiction, aesthetics, and politics. This collection combines interdisciplinary scholarship, nuanced theoretical reflection, and contextualized analyses of literary, cinematic, and philosophical practices to suggest alternative critical paradigms for the twenty-first century. The contributors' reappraisals of key writers, filmmakers, and intellectuals trace an alternative narrative of their historical, cultural, or intellectual legacy, casting a contemporary light on the aesthetic, theoretical, and political questions raised by their works. Taken as a whole, the essays generate a series of fresh perspectives on French and Francophone literary and cultural studies.

This issue of Novel proposes a new type of novelistic hero: the "anagonist." Unlike the protagonist, the anagonist does not act; or if she does, her action is inconsequential to the work. The concept itself, however, is problematic, for the figure of the anagonist is averse to typology, such that its decisive identification in any particular work is almost impossible. More than a contribution to narrative categories therefore, the appearance of the anagonist as a critical term is a reconceptualization and rethinking of the nature and role of action in the novel form.

Since the election of a New Labour government, the cultural domain has been politically charged like never before. Official manifestos have been published and public projects have proliferated, signalling a level of ideological attention to culture unprecedented in democratic societies. This is an era of 'cultural capitalism', in which an extremely static conception of culture is required to absorb or efface ideological conflict, rather than give expression to it, or otherwise resolve it. Art and design, film and architecture take on the roles of cementing national identity, of staging the collapse of artistic into economic value, of categorically separating political commitment from individual experience.

"Cultural Capitalism" presents a series of differing inflections of the relationship between politics and culture. Its contributors include a veteran of the cultural studies wars in America, a business consultant on cultural affairs in Europe, and scholars working in the fields of politics and cultural theory. The first half of the book examines the state of interdisciplinary studies, critically assesssing their ability to grapple with the current phase of capitalist expansion. The second half looks explicity at the cultural politics of New Labour, including its relationship to discourses of managerialism, its fascination with "grands projets," and its self- mythologising investment in the concept of spin.

This book resists the defeatist suggestion that politics is now merely 'cultural politics', but also challenges those who find the 'contamination' of politics by culture unacceptable. It will be indispensable to students and observers of the contemporary political scene, to those curious about whatever happened to cultural studies, and to everyone frustrated at the impoverishment of art, culture and politics in the current climate.

In a postcolonial world, where structures of power, hierarchy, and domination operate on a global scale, writers face an ethical and aesthetic dilemma: How to write without contributing to the inscription of inequality? How to process the colonial past without reverting to a pathology of self-disgust? Can literature ever be free of the shame of the postcolonial epoch--ever be truly postcolonial? As disparities of power seem only to be increasing, such questions are more urgent than ever. In this book, Timothy Bewes argues that shame is a dominant temperament in twentieth-century literature, and the key to understanding the ethics and aesthetics of the contemporary world.

Drawing on thinkers such as Jean-Paul Sartre, Frantz Fanon, Theodor Adorno, and Gilles Deleuze, Bewes argues that in literature there is an "event" of shame that brings together these ethical and aesthetic tensions. Reading works by J. M. Coetzee, Joseph Conrad, Nadine Gordimer, V. S. Naipaul, Caryl Phillips, Ngugi wa Thiong'o, and Zoe Wicomb, Bewes presents a startling theory: the practices of postcolonial literature depend upon and repeat the same structures of thought and perception that made colonialism possible in the first place. As long as those structures remain in place, literature and critical thinking will remain steeped in shame.

Offering a new mode of postcolonial reading, "The Event of Postcolonial Shame" demands a literature and a criticism that acknowledge their own ethical deficiency without seeking absolution from it."

Of all the concepts which have emerged to describe the effects of capitalism on the human world, none is more graphic or easily grasped than "reification"--the process by which men and women are turned into objects, things. Arising out of Marx's account of commodity fetishism, the concept of reification offers an unrivalled tool with which to explain the real consequences of the power of capital on consciousness itself.
Symptoms of reification are proliferating around us--from the branding of goods and services to racial and sexual stereotypes, all forms of religious faith, the growth of nationalism, and recent concepts like "spin" and "globalization." At such a time, the term ought to enjoy greater critical currency than ever. Recent thinkers, however, have expressed deep reservations about the concept, and the term has become marginalized in the humanities and social societies.
Eschewing this trend, Timothy Bewes opens up a new formulation of the concept, claiming that, in the highly reflective age of "late capitalism," reification is best understood as a form of social and cultural "anxiety" further, that such an understanding returns the concept to its origins in the work of Georg Lukacs. Drawing upon writers including Kierkegaard, Herman Melville, Proust and Flannery O'Connor, he outlines a theory of reification which promises to unite politics with truth, art with experience, and philosophy with real life.

The end of the Soviet period, the vast expansion in the power and influence of capital, and recent developments in social and aesthetic theory, have made the work of Hungarian Marxist philosopher and social critic Georg Lukacs more vital than ever. The very innovations in literary method that, during the 80s and 90s, marginalized him in the West have now made possible new readings of Lukacs, less in thrall to the positions taken by Lukacs himself on political and aesthetic matters. What these developments amount to, this book argues, is an opportunity to liberate Lukacs's thought from its formal and historical limitations, a possibility that was always inherent in Lukacs's own thinking about the paradoxes of form. This collection brings together recent work on Lukacs from the fields of Philosophy, Social and Political Thought, Literary and Cultural Studies. Against the odds, Lukacs's thought has survived: as a critique of late capitalism, as a guide to the contradictions of modernity, and as a model for a temperament that refuses all accommodation with the way things are.