Reaganism in Literary Theory

Reaganism in Literary Theory
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Reaganism is a discourse of devotion and disqualification, combining a neoliberal negative theology of the market with a neoconservative demonization of opponents. Reagan’s personality cult shelters the aggressivity of a war of all against all by representing the market as a moralistic standard of perfection, a representation of goodness and freedom. In literary theory and criticism, a homologous valuative system centered itself on the canon, representing culture as a study of perfection. Paul de Man argued for the displacement of this positive moralistic reference, but his proposals ultimately replace it with a negative moralistic reference to literariness. De Man’s premises have been perpetuated in subsequent theory by persistent misrecognitions of dialectic as suspicious hermeneutics, of materialism as reference to materiality, and of demands for democratic equity as identity politics. Tracing this motivated reasoning through misreadings of Eve Sedgwick’s critique of conspiracy theory and Edward Said’s “secular criticism,” we are led back to the unexamined premises of Paul de Man’s negative moralism and the opportunistic competition of academic careerism.

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Jeremiah Bowen. Reaganism in Literary Theory

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Reaganism in Literary Theory

Negative Moralism and Hermeneutic Suspicion

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Sedgwick cites Miller’s book, Judith Butler’s Gender Trouble and works associated with New Historicism as examples of the broad range of influential texts that rely on paranoid reading. But she warns against confusing conventional ubiquity with necessary, universal or eternal relevance, observing that “with the passage of time […] it’s becoming easier to see the ways that such a paranoid project of exposure may be more historically specific than it seems.” The tendency to mistake hegemonic methods for necessary or definitive ones has encouraged the pursuit of anachronistic objectives in the work of Sedgwick’s students, who seem to be responding to their professors and readings more than to their own life circumstances:

I daily encounter graduate students who are dab hands at unveiling the hidden historical violences that underlie a secular, universalist liberal humanism. Yet these students’ sentient years, unlike the formative years of their teachers, have been spent entirely in a xenophobic Reagan-Bush-Clinton-Bush America where “liberal” is, if anything, a taboo category and where “secular humanism” is routinely treated as a marginal religious sect, while a vast majority of the population claims to engage in direct intercourse with multiple invisible entities such as angels, Satan, and God.42

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