Before Fiction

Before Fiction
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Fiction has become nearly synonymous with literature itself, as if Homer and Dante and Pynchon were all engaged in the same basic activity. But one difficulty with this view is simply that a literature trafficking in openly invented characters is a quite recent development. Novelists before the nineteenth century ceaselessly asserted that their novels were true stories, and before that, poets routinely took their basic plots and heroes from the past. We have grown accustomed to thinking of the history of literature and the novel as a progression from the ideal to the real. Yet paradoxically, the modern triumph of realism is also the triumph of a literature that has shed all pretense to literalness. Before Fiction: The Ancien Régime of the Novel offers a new understanding of the early history of the genre in England and France, one in which writers were not slowly discovering a type of fictionality we now take for granted but rather following a distinct set of practices and rationales. Nicholas D. Paige reinterprets Lafayette's La Princesse de Clèves , Rousseau's Julie, ou la Nouvelle Héloïse , Diderot's La Religieuse , and other French texts of the seventeenth and eighteenth centuries in light of the period's preoccupation with literal truth. Paige argues that novels like these occupied a place before fiction, a pseudofactual realm that in no way leads to modern realism. The book provides an alternate way of looking at a familiar history, and in its very idiom and methodology charts a new course for how we should study the novel and think about the evolution of cultural forms.

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Nicholas D. Paige. Before Fiction

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Before Fiction

NICHOLAS D. PAIGE

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These lines come from Tzvetan Todorov’s introduction to Littérature et réalité (1982), a collection of previously published essays bent on showing that realism is in fact deeply mendacious in its claims to transparency and immediacy.33 One of these was Roland Barthes’s 1968 article “L’Effet de réel,” probably the most succinct and resonant articulation of a thesis prominent in much of the critic’s work: realism pretends to be a transparent window onto the world, and this pretension is bad politics and, more fundamentally, bad semiotics. Realism, writes Barthes, is underwritten by a mystified conception of the sign; instead of consisting of an arbitrary relation between a signifier and a signified, the realist sign is yoked directly and “naturally” to a referent. Realist language hides the fact that language is connotation or signification behind a simple denotation or naming—“the pure meeting of an object and its expression.” And the epitome of the realist sign is the insignificant detail; material objects that have no narrative or symbolic function are present in the realist text only to better declare “We are the real.” In other words, the realist sign connotes as much as any other sign, but its connotation is that the text is denotation, that signs have referents, that language is—Barthes puts the suspicious word, the last of his essay, in quotes—a “‘representation.’”34

Barthes’s argument is susceptible to different interpretations, of which some are clearly further from the author’s meaning than others. If the “reality effect” has slipped into common academic parlance, this must be at least partially because the phrase itself doesn’t necessarily upset the commonsensical idea that realism was, well, realistic. According to this view, gratuitous details make texts seem real in the sense that they allow for the reader’s visualization, or make the fictional world thicker, thus facilitating the proverbial suspension of disbelief.35 Barthes’s interest, however, is more semiotic, and his claims lie elsewhere. First, he suggests that the gratuitous detail does indeed still signify—it signifies “realism” as such, and is thus part of the realist code. This is innocuous enough: there cannot be much quibble with the proposition that genres have specific contracts, and that the intrusive presence of description announces realism just as, say, the in medias res expositional conversation announces neoclassical tragedy. Barthes’s main point, however, is something else entirely—that realism was built on an illusion, “the referential illusion.”36 The detail did not content itself with announcing the genre of the text, it furthermore attempted to pass itself off as reality itself; that is, not only did it signify “realism,” it signified that it didn’t signify, that language was pure copying.

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