Selected Essays and Squibs by Joseph Suglia

SELECTED ESSAYS AND SQUIBS by Joseph Suglia

My novel TABLE 41

My Guide to English Usage

My YouTube Channel

Table of Contents

SQUIBS

I Renounce All My Early Books and Writings

My Favorite Writers, My Favorite Music, My Favorite Films

The Most Important Video You Will Ever Watch

Three Aperçus: On DEADPOOL (2016), David Foster Wallace, and Beauty

Three Aperçus: THE NEON DEMON (2016) and Envy

On Bob Dylan Being Awarded the Nobel Prize for Literature in 2016

The Red Pig Asian Kitchen

Analogy Blindness: I Invented a Linguistic Term

Polyptoton: Greg Gutfeld

Two Haiku

David Foster Wallace and Macaulay Culkin: Three Aperçus

On the Distinction between the flaneur and the boulevardier

Ordering a Pizza at the Standard Market Grill in Lincoln Park

PRIVATE: Jimmy Carter

THE NIETZSCHE COMMENTARIES

Commentary on HUMAN, ALL-TOO-HUMAN / MENSCHLICHES, ALLZUMENSCHLICHES: Was Nietzsche an Atheist? – Was Nietzsche a Misogynist? – Sam Harris’s Unspoken Indebtedness to Nietzsche

THE SHAKESPEARE ESSAYS

VOLUME ONE: THE COMEDIES AND PROBLEM PLAYS

THE TEMPEST

THE TWO GENTLEMEN OF VERONA

THE MERRY WIVES OF WINDSOR

MEASURE FOR MEASURE

THE COMEDY OF ERRORS

MUCH ADO ABOUT NOTHING

LOVE’S LABOUR’S LOST

A MIDSUMMER NIGHT’S DREAM

THE MERCHANT OF VENICE

AS YOU LIKE IT

THE TAMING OF THE SHREW

ALL’S WELL THAT ENDS WELL

TWELFTH NIGHT, OR, WHAT YOU WILL

THE WINTER’S TALE

VOLUME TWO: THE TRAGEDIES

THE TRAGEDY OF OTHELLO, THE MOOR OF VENICE

PHILLIPICS

When Did Writing Stop Having to Do with Writing?: Mark Z. Danielewski’s THE HOUSE OF LEAVES

Quentin Tarantino is an Anti-Black Racist

California Über Alles: Quentin Tarantino’s INGLOURIOUS BASTERDS (2009)

Against “Bizarro” Fiction

On FIGHT CLUB by “Chuck” Palahniuk

On STRANGER THAN FICTION by “Chuck” Palahniuk

On RANT by “Chuck” Palahniuk

On SNUFF by “Chuck” Palahniuk

On TELL-ALL by “Chuck” Palahniuk

On DAMNED by “Chuck” Palahniuk

Fifty Shades of Error: “Chuck” Palahniuk’s BEAUTIFUL YOU

Slap Something Together: “Chuck” Palahniuk’s MAKE SOMETHING UP: STORIES YOU CAN’T UNREAD

On ONLY REVOLUTIONS by Mark Z. Danielewski

On THE HISTORY OF LOVE by Nicole Krauss

On THE PASSION OF THE CHRIST by Mel Gibson

On THE ROAD by Cormac McCarthy

On EVERYTHING IS ILLUMINATED by Jonathan Safran Foer

On EXTREMELY LOUD AND INCREDIBLY CLOSE by Jonathan Safran Foer

On EATING ANIMALS by Jonathan Safran Foer

Writing with Scissors: Jonathan Safran Foer’s TREE OF CODES

On CHRONIC CITY by Jonathan Lethem

On BLINK by Malcolm Gladwell

On OUTLIERS by Malcolm Gladwell

On A HOLOGRAM FOR THE KING by Dave Eggers

On YOUR FATHERS, WHERE ARE THEY? AND YOUR PROPHETS, DO THEY LIVE FOREVER? by Dave Eggers

On MIN KAMP / MY STRUGGLE, Volume One by Karl Ove Knausgaard

On MIN KAMP / MY STRUGGLE, Volume Two by Karl Ove Knausgaard

Against the Writings of David Foster Wallace, Part One: OBLIVION

Against the Writings of David Foster Wallace, Part Two: A SUPPOSEDLY FUN THING THAT I WILL NEVER DO AGAIN

Against the Writings of David Foster Wallace, Part Three: BOTH FLESH AND NOT

Against the Writings of David Foster Wallace, Part Four: CONSIDER THE LOBSTER

Against the Writings of David Foster Wallace, Part Five: INFINITE JEST

On THE FIFTY-YEAR SWORD by Mark Z. Danielewski

On FREEDOM by Jonathan Franzen

On WHY YOU SHOULD READ KAFKA BEFORE YOU WASTE YOUR LIFE by James Hawes

On THE LOVELY BONES by Alice Sebold

On DERMAPHORIA by Craig Clevenger

On THE CONTORTIONIST’S HANDBOOK by Craig Clevenger

Girl Gone Rogue: Concerning Sarah Palin

MORE LITERARY AND CINEMATIC CRITICISM

Corregidora / Corrigenda

I Prefer Not to Misinterpret: Melville’s “Bartleby the Scrivener: A Story of Wall Street”

So Long, Planet Earth!: Percy Bysshe Shelley’s “Ode to the West Wind”

Keats and the Power of the Negative: On “La Belle Dame sans Merci”

On “Eveline” by James Joyce

On “The Horse Dealer’s Daughter” by D.H. Lawrence

Why I Can’t Stand Georges Bataille

On WOMEN by Charles Bukowski

On FAT GIRL / A MA SOEUR by Catherine Breillat

On NOSFERATU by Werner Herzog

On CORREGIDORA by Gayl Jones

On ROBERTE CE SOIR and THE REVOCATION OF THE EDICT OF NANTES by Pierre Klossowski

Escape from Utopia: Bret Easton Ellis

On GILES GOAT-BOY by John Barth

On LIPSTICK JUNGLE by Candace Bushnell

On IRREVERSIBLE by Gaspar Noe

On IN MEMORIAM TO IDENTITY by Kathy Acker

On O, DEMOCRACY! by Kathleen Rooney

On STUCK by Steve Balderson

On THE CASSEROLE CLUB by Steve Balderson

On THE YELLOW WALLPAPER by Charlotte Perkins Gilman

The Trace of the Father

On VICTOR/VICTORIA by Blake Edwards

On STEPS by Jerzy Kosinski

On EVEN COWGIRLS GET THE BLUES by Tom Robbins

On V. by Thomas Pynchon

On A SPY IN THE HOUSE OF LOVE by Anais Nin

On MAO II by Don DeLillo

On ROBINSON ALONE by Kathleen Rooney

Dennis Cooper and the Demystification of Love

On THE DEVIL IN THE WHITE CITY by Erik Larson

On EVEN DWARFS STARTED SMALL by Werner Herzog

On CRASH by J.G. Ballard

On A YEAR OF MAGICAL THINKING by Joan Didion

My entire novel TABLE 41 is available on this Web page

My entire novel Table 41 is available on this Web page.

Here is a Table of Contents for Table 41.

Dedication and Acknowledgements

Table One

Table Two

Table Three

Table Four

Table Five

Table Six

Table Seven

Table Eight

Table Nine

Table Ten

Table Eleven

Table Twelve

Table Thirteen

Table Fourteen

Table Fifteen

Table Sixteen

Table Seventeen

Table Eighteen

Table Nineteen

Table Twenty

Table Twenty-One

Table Twenty-Two

Table Twenty-Three

Table Twenty-Four

Table Twenty-Five

Table Twenty-Six

Table Twenty-Seven

Table Twenty-Eight

Table Twenty-Nine

Table Thirty

Table Thirty-One

Table Thirty-Two

Table Thirty-Three

Table Thirty-Four

Table Thirty-Five

Table Thirty-Six

Table Thirty-Seven

Table Thirty-Eight

Table Thirty-Nine

Table Forty

Table Forty-One

I PREFER NOT TO MISINTERPRET / Dr. Joseph Suglia on “Bartleby, the Scrivener: A Story of Wall Street” by Herman Melville

I PREFER NOT TO MISINTERPRET Herman Melville’s “Bartleby, the Scrivener: A Story of Wall Street”

by Dr. Joseph Suglia

One of the most common misinterpretations of Herman Melville’s “Bartleby, the Scrivener: A Story of Wall Street” is that it is a story about writing. Bartleby, according to this falsification, is a figure for the Writer. Whatever Bartleby experiences, then, would be whatever the Writer experiences.

Those who set forth this erroneous interpretation must answer the following: If Bartleby is a figure for the Writer, why does he never actually write? Only a watery understanding of the word writing would encompass what Bartleby does. He copies; he does not write. He does not produce anything original; he is a replicator. He is no more a genuine writer than a Subway sandwich artist is a genuine artist.

Not only does Bartleby never write. He does not even seem to read. The lawyer says of Bartleby: “I had never seen him read—no, not even a newspaper.”

And why would Bartleby be a figure for the Writer and not the other copyists in the office? Why would Turkey not be the symbolic expression of the Writer in the story? Why not Nippers? Turkey and Nippers do the same thing that Bartleby does: They copy contracts and deeds for pay.

One might rejoin that Bartleby represents all poetic writers. There are indeed references to poeticism in the text. John Jacob Astor, the lawyer’s symbolic father, is said to be “a personage little given to poetic enthusiasm”; Byron is called “mettlesome” by the anti-poetic lawyer; the view from within the artless lawyer’s office is described as “deficient in what landscape painters call ‘life,’” and so forth. To say that Bartleby represents all poetic writers—and not every writer in the world—would be a “No True Scotsman” fallacy, but we can put that aside for the moment.

There is a more urgent problem with this argument: If Bartleby represents all poetic writers and the ostracism and martyrdom of all poetic writers, why does he stop copying in the third act of the story? Surely, a poetic writer is someone who never ceases to write poetically, someone who turns every experience into a writable experience.

“Bartleby, the Scrivener,” then, is not a parable about the Writer or about Writing. What is the story about?

“Bartleby, the Scrivener,” in the first place, is the story of a copyist at a lawyer’s office who reproduces documents, but resists, with gentle dignity, doing anything other than reproducing documents.

Too many readers have overlooked the fact that Bartleby is the ideal employee. He does exactly what he is paid to do. Indeed, he does his work with excessive dedication and never seems to step outside of the office (before his forcible eviction): “I observed that he never went to dinner; indeed, that he never went anywhere… he was always there.” He works to the limit: “He ran a day and night line, copying by sun-light and by candle-light.” He does not do anything, however, that he is not paid to do. This is why Bartleby is disinclined — prefers not — to examine his own copies, why he is disinclined to bring letters to the post office, why he is disinclined to fetch Nippers, etc. Whenever the lawyer asks him to do anything other than copy contracts and deeds, the response is always the same: “I prefer not to” or “I would prefer not to.” Whenever impressed upon to perform even the simplest of errands, Bartleby states his non-preference—passively, reactively—from a place of hidden privilege and gentle condescension. The literalization of his job description, Bartleby resists performing duties outside of his job description with a painful politeness.

One must be careful not to read the slogan “I prefer not to” / “I would prefer not to” as a refusal or declination.  Bartleby’s slogan is not a “No”-saying.  It is a form of “passive resistance.”  It is a slippery slogan.  It is a way of hovering over the categories of “Yes” and “No” — a linguistic trapeze act.

The “Sunday episode” is the crux of the story. One Sunday morning, the lawyer goes to Trinity Church to hear a “celebrated preacher.” Arriving rather early, he decides to kill time before the sermon starts by walking to his office. Unable to open the door, he struggles with the lock. The door opens, and Bartleby appears, his lean visage thrusting at the lawyer. The lawyer slinks away, servilely accepting the apparition of Bartleby (the term “apparition” is used, evoking the spectral character of Bartleby). One of the effects of this episode is evidence that there is absolutely no division between the private and the professional for Bartleby. This point—the erasure of the distinction between the private and the professional—is reinforced later in the text, when the lawyer invites Bartleby to stay with him at the former’s home.

Bartleby destabilizes the office by being the perfect employee. He hyper-agrees with the terms of the office. Soon, his keyword prefer spreads throughout the office like a vicious linguistic virus. Every adult in the office—the lawyer, Nippers, Turkey—soon finds himself using the word prefer.

Bartleby is the perfect copyist—and this is what unsettles the lawyer’s placidity and robs him of his virility (the lawyer is “unmanned” by Bartleby). Bartleby perfectly identifies with his professional role as a duplicator—and thus subverts the profession with which he perfectly identifies. He copies the office and thus undermines the office.

The point to be made is that Bartleby over-agrees with his job description. He exaggerates and affirms his position to the point of absurdity, throwing the office into chaos and driving his employer to madness. The logic of hyper-agreement is why Kierkegaard is an enemy of Christianity. Kierkegaard was such a hyper-Christian, endorsing Christianity with such fervidness, that he made being a Christian a nearly impossible state of being. Kierkegaard’s hyper-agreement with Christianity, his fervid endorsement of Christianity, means the undoing of Christianity for many readers. Nietzsche, on the other hand, who ferociously hammered Christianity, is, paradoxically, Christianity’s friend.

This is not to say that Bartleby endorses the ideology of the office. Bartleby is a rebel, to be sure, but he is a quiet rebel. If Bartleby were a raging lunatic (think of “The Lightning-Rod Man”), he would be dismissible. His commanding calmness is the reason that the lawyer is overthrown by his employee: “Indeed, it was his wonderful mildness chiefly, which not only disarmed me, but unmanned me as it were.” Bartleby is a quiet rebel whose quiet rebellion takes the form of relentless passivity. At the core of his passivity is an active dimension. He is actively passive, pushing the terms active and passive beyond their usual significations. His weakness is an unconquerable strength. He is emblematic of “passive resistance”—and in these words, one should hear resonating the words of that other great American, Henry David Thoreau: “civil disobedience.”

What, then, is “Bartleby, the Scrivener” about?

The work is a critique of Evil America in the nineteenth century—an America in which too much of everything is dehumanizing Business. Bartleby is a Christ within the world of nineteenth-century American capitalism, but he is not a self-negating Christ. [Note: Much in the way that Peter denies Jesus, the lawyer denies Bartleby.] The “I” is the most important word in the slogan, “I prefer not to” / “I would prefer not to.” (Deleuze’s word is “formula.”) “I prefer not to” is the assertion of subjectivity against the impersonal and anonymous space of the office, the imposition of subjectivity on the desubjectified world of exchange.

Reading “Bartleby, the Scrivener” in twenty-first-century America is a defamiliarizing experience. These days, any employee who asserted, “I prefer not to” would be sent to Human Resources for immediate termination. We live in a culture of compliance and submission, of obeisance to managerial authority (compliance is a word that is used in the text: “natural expectancy of immediate compliance”). Now, Bartleby does, in fact, participate in the capitalist world of nineteenth-century America, yet his compliance is a kind of conditional compliance, his submission to authority is submission on his own terms, his acceptance of the world of exchange is a conditional acceptance. His patrician passive-aggressive preferences-not-to are ways of saying, “I will do whatever I please, but nothing other than what I please.” This is Americanism, but the Americanism of Thomas Paine and the other Founding Fathers, not the Americanism of bureaucrats.

Bartleby exists on the boundary of capitalism. A Christ in Evil America, he is deathly, from the other side of life, former and current employee of the Dead Letter Office in Washington. This is why Bartleby is iteratively described as “cadaverous” in this text (three times), an “apparition” (twice), and a “ghost” (twice). He is dead and yet present; he is in the capitalist world and yet not of the capitalist world.

Dr. Joseph Suglia

Why I can’t stand Georges Bataille

 

 

WHY I CAN’T STAND GEORGES BATAILLE
by Dr. Joseph Suglia

I first discovered Bataille at the age of eighteen. Here was a French Nietzschean who wrote strident essays and excessively explicit novels. What was there not to like? Throughout my eighteenth and nineteenth years, I read the oeuvres of Bataille, alongside the works of Heidegger, Derrida, and many others.

Around the age of twenty, my relationship with Bataille underwent a change. I could no longer stand to read his writings.

La Littérature et le Mal (1957) destroyed my love for Bataille. The book is almost unreadably silly. Bataille argues, with the most incredible casuistry, that literature and evil are the same. Literature evades collective necessity. Evil evades collective necessity. Both literature and evil evade collective necessity. Therefore, literature IS evil. However, this does not seem to imply, according to Bataille, that evil is literature.

This is a bit like saying: A duck is not a zebra. A chicken is not a zebra. Therefore, a duck is a chicken. However, a chicken is not a duck.

“Hegel, la Mort et le Sacrifice” (1955) troubled me, as well. I had read enough of Hegel to know that Bataille was making intellectual errors, was misinterpreting Hegel.

Bataille’s misinterpretation of Hegel may be summarized thus: Human beings sacrifice the animal parts of themselves in order to become fully human. Nowhere does this statement appear in the Gesammelte Werke of Hegel. Hegel writes instead: “[Der Geist] gewinnt seine Wahrheit nur, indem er in der absoluten Zerrissenheit sich selbst findet.” When Hegel writes that the Spirit finds itself in a state of absolute shreddedness, he means that the human mind exteriorizes itself as an object and restores itself from its self-exteriorization. The human mind is both itself and outside-of-itself at the same time. There is no sacrifice of the animal for the sake of the human.

In L’Érotisme (1957), Bataille argues that death and eroticism issue from the same source, and many of his arguments are unforgettably convincing. But his opening claim is both banal and irrelevant: Bataille contends that the relation between sex and death is apprehensible at the microbiological level: When the ovum is fertilized, it is demolished. The ovum “dies” in order to form the zygote.

This has absolutely nothing to do with the phenomenology of eroticism, nor does it have anything to do with the phenomenology of mortality.

Last month, I read as much as I could endure of the fragments collected in The Unfinished System of Non-Knowledge. These are the incoherent screechings of a lunatic.

Dr. Joseph Suglia

Ordering a Pizza at the Standard Market Grill in Lincoln Park

On Friday, 21 November 2014 at 5:05 p.m., I ordered a cheese pizza at the Lincoln Park location of the Standard Market Grill. The clerk who took my order is named Nicolette. This pizza was “to-go.”

When I arrived home, I opened the cardboard box in which the pizza was contained and discovered to my horror that there was not a single fleck of red on the entire pizza. I looked more closely at the pizza. No, there was not a single lineament of tomato puree on the gobbets of cheese that bedecked the pizza disc. Nor was there any tomato puree on the bready background. I called the restaurant at 5:27 p.m.; Nicolette answered the telephone. I explained to her that tomato puree was absent from the pizza that I ordered, and Nicolette insisted that there was tomato sauce on the pizza, “even if there wasn’t enough for [my] liking.” I insisted, in turn, that there was no tomato sauce on the pizza.

I extracted the web of cheese from the pizza disc. Not a single trace of tomato puree was uncovered. There was no red on the underside of the cheese web, either. I ate a slice — which was all I that could stand, since the pizza was flavorless — and, no, I did not sense the unmistakable taste-datum that had been inscribed into my consciousness, the tangy tomato puree with which the Standard Market Grill has slathered all of the many pizzas that I have ordered in the past. The sponginess of the bread did not compensate for the untastiness of the pizza-complex.

If Nicolette was correct, and she wasn’t, and there WAS tomato sauce on the pizza, then why was the pizza sauce both invisible and untasteable? Again, I have ordered many pizzas from the Lincoln Park location in the past, and all of them were blessed with a tomatoey tang.

I wrote the management on this matter and never received a response. This is the level of customer service that I have come to expect from the Lincoln Park branch of the Standard Market Grill.

444 West Fullerton Parkway is a challenging space for any business to occupy. In my ten years of living in Lincoln Park, I have seen four businesses at 444 West Fullerton Parkway flounder and founder, fail and flail. The Standard Market Grill is struggling, and it will not stand.

Copyright 2014 by Joseph Suglia