While discussing
the potential of biopolitics to generate a different understanding of gender in
the Victorian novel, a genre long dominated by analyses focused on discipline,
Armstrong argues that “the novel set about producing…a sense of self embedded
in a body that housed asocial instincts and abnormal impulses” (530). Both of our post-Victorian novels rework this
model of a disciplinary self by showing how these “abnormal” desires might
arise, not from the body, but from a socially conditioned “mind” or
“consciousness.” This reworking of discipline in turn creates subjects that
seem to escape both disciplinary and biopolitical forms of control.
In The Picture of Dorian Gray, Dorian’s
“asocial” and “abnormal” behaviors do not seem prompted by embodied
“instincts,” but rather by the corrupting influences of art, literature, and
his acquaintances. In following Lord Henry’s injunction to “give form to every
feeling, expression to every thought, reality to every dream” (21), Dorian must
first rely on Henry, and art-objects such as “the yellow book” (119) to
instruct him in various modes of dangerous, indulgent, and sinful behavior.
Dorian’s crimes are enacted through his body, but they first arise in his
socially conditioned consciousness: as Lord Henry insists, “It is in the brain,
and the brain only, that the great sins of the world take place” (21). Dorian’s
subjectivity is dangerously undisciplined and out-of-control precisely because
the “self” is not invested in curbing the problematic desires of the body, but
in creating and pursuing desires of its own.
Dorian’s lack of
discipline should, according to Armstrong’s argument, place him among the
populations governed by biopolitics. Yet, the unembodied-ness of his desires
also makes them impossible to reduce to discourse or statistics. Part of this
can be attributed to the interference of Dorian’s supernatural portrait: while
Bertha’s deviance is inscribed on her body – in her improperly feminine
appearance, her mental disorder, her racial heritage – Dorian’s deviance never
achieves the physical expression that would allow for easy categorization of
his body and the “self” that it houses. But even if the consequences Dorian’s
behavior were made manifest, it seems that many of Dorian’s actions would not
find a place in discourse: from the novel’s first publication, reviewers and
critics have insisted on describing Dorian’s crimes as “unspeakable” (Lippencott’s review, 217). Within the
narrative itself, Basil despairs of being able to comprehend the nature of
Dorian’s actions in words: “Before I could [describe you], I should have to see
your soul” (146).
While physical
desire does have a role in The Little
Stranger in Faraday’s courting of Caroline, the novel presents it as a side
effect of the relationship rather than its driving force. This bodily desire is not what gets Faraday into trouble. Instead,
it is the desires of the mind that impel Faraday to displace the Ayreses from
their home. We see his desire for the Hall between the lines throughout the
novel. In what he afterward calls a “fit of discontentment,” he spends the
night after his first adult visit to the Hall envisioning its inhabitants, its
“cool fragrant spaces, the light it held like wine in a glass…” (41, 40). His
longing never truly becomes expressed through his body and, in fact, is never
fully accepted by his conscious mind.
This double displacement of desire occurs through the poltergeist, a
“shadow-self” that is “motivated by all the nasty impulses and hungers the
conscious mind had hoped to keep hidden away” (389). Like Dorian, one could
argue that Faraday’s unembodied desires help him escape from not only
discipline but also the grasp of the biopolitical. However, there is also the
sense that, because Faraday ends up alone, unlike the happy couple of Jane Eyre, and haunting Hundreds Hall,
he has become “the living dead” of population (Armstrong 544). The novel, if
not the state, could be said to have deemed him not fit to reproduce.
wc: 643
2 comments:
Interesting post! You've reminded me of the aftereffects of Foucault's panopticon (in Discipline and Punish, I think)--that the system eventually ends up producing deviants, and that such desires arise in the mind rather than the body. But you're right, the unembodied or strictly mental desire does make it much harder to control. I wonder how that concept of desire can be applied to contemporary society, as we are watching the distinction between mind and body disappear.
It's interesting to think about the different kinds of world-making we have here in three different 19th-century novels, and how well biopolitics and Foucauldian theories of discipline seem to work with them. I haven't read Dorian Gray, but from what I know of the plot the embodiment of sin (or the deferral of that embodiment) definitely plays out in a very unique way. I wonder if the fact that Dorian's sins are eventually embodied (when his body is found at the end of the novel he looks suddenly hideous, right?) could be read as the triumph of biopolitics, a warning to readers that all sins of the body will eventually be made manifest?
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