The Double Life Of Paul De Man

Describes the life of the Yale University professor behind the deconstruction movement, who at the time of his death was one of the most influential literary critics in America but was later revealed to be a Nazi collaborator and anti-Semite.

A landmark biography that reveals the secret past of one of the most influential academics of the twentieth century. Over thirty years after his death in 1983, Paul de Man, a hugely charismatic intellectual who created with deconstruction an ideology so pervasive that it threatened to topple the very foundations of literature, remains a haunting and still largely unexamined figure. Deeply influential, de Man and his theory-driven philosophy were so dominant that his passing received front-page coverage, suggesting that a cult hero, if not intellectual rock star, had met an untimely end. Yet in 1988, de Man's reputation was ruined when it was discovered that he had written an anti-Semitic article and worked for a collaborating Belgium newspaper during World War II. Who was he, really, and who had he been? No one knew. Still in shock, few of his followers wanted to find out. Once an admirer, although never a theorist, the biographer Evelyn Barish began her own investigation. Relying on years of original archival work and interviews with over two hundred of de Man's circle of friends and family, most of them now dead, Barish vividly re-creates this collaborationist world of occupied Belgian and France. Born in 1919 to a rich but tragically unstable family, Paul de Man, a golden boy, was influenced by his uncle Henri de Man, a socialist turned Nazi collaborator who became the de facto Belgian prime minister. By the early 1940s, Paul, while seemingly only a reviewer for Nazi newspapers, was secretly rising in far more important jobs in Belgium's and France’s collaborationist regimes. Postwar, barred from the university, de Man created a publishing house, but stole all its assets; then, facing jail, he fled to New York, abandoning his family (his opportunistic, anti-Semitic writing seemed the least of his crimes). Arriving penniless, he quickly rose again, befriending an entire generation of American writers in New York, including Dwight Macdonald, Elizabeth Hardwick, and Mary McCarthy. Barish sketches de Man's renowned careers at Bard and Yale, as well as the circumstances surrounding his loving—but bigamous—second marriage to former Bard student Patricia Kelley, who created the tranquillity he so lacked. Juxtaposing this personal story to his meteoric rise through American academia, Barish traces the origins of the philosophical deconstructionism that he later created with Jacques Derrida, showing how de Man attracted followers with his attack on the hypocrisy of society that attempts to cover up the "essential alienation" of art from "the system." While focusing on the biographical facts, this commanding and psychologically probing biography reveals as much about human behavior and the cross-currents of twentieth-century intellectual thought as it does about the man who held an entire generation in his thrall.

One of the most talked about books of the year. "A lucid and fiercely intelligent study of the disturbing implications of deconstruction, and at the same time, an impassioned argument for a more humane study of literature".--The New York Times.

A tribute to one of the fathers of deconstruction as well as an extended essay on memory, death, and friendship.

In Blindness and Insight , de Man examines several critics and finds in their writings a gap between their statements about the nature of literature and the results of their practical criticism. Not only are the critics unaware of this gap, says de Man, but their blindness to it often leads to some of their most valuable insights. The central issue of de Man's work is the rhetorical constitution of the text, and this book, with its new introduction by Wlad Godzich and five additional essays by de Man, is meant to challenge readers to a new appreciation of their chosen task as readers of literature. Included in this new edition are the original essays on Binswanger, Poulet, Lukas, Blanchot, the New Critics, and Derrida's `of Grammatology', as well as five more: `The Rhetoric of Temporality', `The Dead-End of Formalist Criticism', `Heidegger's Exegesis of Holderlin', a review of Bloom's `Anxiety of Influence, and `Literature and Language'.

This important theoretical work by Paul de Man sets forth a mode of reading and interpretation based on exemplary texts by Rousseau, Nietzsche, Rilke, and Proust. The readings start from unresolved difficulties in the critical traditions engendered by these authors, and they return to the places in the text where those difficulties are most apparent or most incisively reflected upon. The close reading leads to the elaboration of a more general model of textual understanding, in which de Man shows that the thematic aspects of the texts--their assertions of truth or falsehood as well as their assertions of values--are linked to specific modes of figuration that can be identified and described. The description of synchronic figures of substitution leads, by an inner logic embedded in the structure of all tropes, to extended, narrative figures or allegories. De Man poses the question whether such self-generating systems of figuration can account fully for the intricacies of meaning and of signification they produce. Throughout the book, issues in contemporary criticism are addressed analytically rather than polemically. Traditional oppositions are put in question by a rhetorical analysis which demonstrates why literary texts are such powerful sources of meaning yet epistemologically so unreliable. Since the structure which underlies this tension belongs to language in general and is not confined to literary texts, the book, starting out as practical and historical criticism or as the demonstration of a theory of literary reading, leads into larger questions pertaining to the philosophy of language. "Through elaborate and elegant close readings of poems by Rilke, Proust's Remembrance, Nietzsche's philosophical writings and the major works of Rousseau, de Man concludes that all writing concerns itself with its own activity as language, and language, he says, is always unreliable, slippery, impossible....Literary narrative, because it must rely on language, tells the story of its own inability to tell a story....De Man demonstrates, beautifully and convincingly, that language turns back on itself, that rhetoric is untrustworthy."--Julia Epstein, Washington Post Book World "The study follows out of the thinking of Nietzsche and Genette (among others), yet moves in strikingly new directions....De Man's text, almost certain to be endlessly provocative, is worthy of repeated re-reading."--Ralph Flores, Library Journal "Paul de Man continues his work in the tradition of 'deconstructionist criticism, '... which] begins with the observation that all language is constructed; therefore the task of criticism is to deconstruct it and reveal what lies behind. The title of his new work reflects de Man's preoccupation with the unreliability of language. ... The contributions that the book makes, both in the initial theoretical chapters and in the detailed analyses (or deconstructions) of particular texts are undeniable."--Caroline D. Eckhardt, World Literature Today

This book introduces narrative justice, a new theory of aesthetic education – the thesis that the cultivation of aesthetic or artistic sensibility can both improve moral character and achieve political justice. The author argues that there is a subcategory of narrative representations that provide moral knowledge regardless of their categorisation as fiction or non-fiction, and which therefore can be employed as a means of moral improvement. McGregor applies this narrative ethics to the criminology of inhumanity, including both crimes against humanity and terrorism. Expanding on the methodology of narrative criminology, he demonstrates that narrative representations can be employed to evaluate responsibility for inhumanity, to understand the psychology of inhumanity, and to undermine inhumanity – and are thus a means to the end of opposing injustice. He concludes that the cultivation of narrative sensibility is an important tool for both moral improvement and political justice.