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The Review

Understand the big ideas and provocative arguments shaping the academy. Delivered on Mondays. To read this newsletter as soon as it sends, sign up to receive it in your email inbox.

March 27, 2023
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From: Len Gutkin

Subject: The Review: Obscenity, Morality, Art

When, a few months ago, the novelist Aleksandar Hemon slurred Philip Roth in The New York Times — “Roth’s steadfast commitment to the many privileges of male whiteness reliably repels me” — his dismissive righteousness already seemed dated, an artifact of a politicized program of interpretation readers were largely coming to doubt. The rapturous reception of Garth Greenwell’s recent celebration of Roth in

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When, a few months ago, the novelist Aleksandar Hemon slurred Philip Roth in The New York Times — “Roth’s steadfast commitment to the many privileges of male whiteness reliably repels me” — his dismissive righteousness already seemed dated, an artifact of a politicized program of interpretation readers were largely coming to doubt. The rapturous reception of Garth Greenwell’s recent celebration of Roth in The Yale Review, “A Moral Education: In Praise of Filth,” which it seemed like everyone who cares about literature was reading last week, might be taken, then, as an announcement that serious readers have finally soured on Hemon’s style of identitarian moralism.

But Greenwell’s essay does not treat the defeat of such moralism as a fait accompli. Quite the contrary. “Within the small world of people who care about literature and art,” he writes, “the culture is as moralistic as it has ever been in my lifetime: witness our polemics about who has the right to what subject matter, our conviction that art has a duty to right representational wrongs, that poems or novels or films can be guilty of a violence that seems ever less metaphorical against an audience construed as ever more vulnerable.” In a bravura reading of Roth’s scabrous 1995 masterpiece Sabbath’s Theater (“a novel about a rancidly obscene, sexually voracious, inveterately grieving puppeteer”), Greenwell dismantles the premises of the new moralism and insists that “representation has a fundamentally different moral and existential status from that of reality.”

That insistence applies urgently to the college classroom. “When I work with students now,” Greenwell writes, “their primary mode of engagement with a text often seems to be a particular kind of moral judgment, as though before they can see anything else in stories or poems they have to sort them into piles of the righteous and the problematic.” (Anyone doubting the puritanical certainty with which students sometimes make such judgments should read University of Michigan professor Phoebe Gloeckner’s Review essay about trying to teach the comic artist Robert Crumb.)

But outside of the classroom, is the culture really as “moralistic as it has ever been”? Many zones of it surely are, but we are also witnessing a flourishing reaction against the ascendant moralism of the last decade or so. Greenwell’s essay is an especially capable entry in the burgeoning literature attacking what Sumana Roy, in our pages, has called “moralitis.” One reason so many people are reading this long analysis of Roth’s almost-30-year-old novel is that they are completely exhausted with a creative culture in which even the sensitivity readers have sensitivity readers and in which, as Greenwell writes, “Every artist I know is conscious of a new and mounting pressure to police their work for potentially objectionable elements.”

Artists now, Greenwell says, suffer from “a sense that the art they want to make will fail to speak to our moment in a way that can cut through the noise of incessant, hectoring, social-media-amplified topical debate.” Sabbath’s Theater becomes, for Greenwell, a didactic allegory whose very obscenity instructs us about how not to degrade art by reducing it to “The Discourse, with its purity tests and cancelations, its groupthink and dismissal.” That this interpretation is itself an intervention in “The Discourse” is an irony not lost on Greenwell. His defense of art’s special status is eloquent — the “moral work” art is “uniquely equipped” to do depends on the “magic circle separating the world of art from the actual world” — but it also used to be obvious. Perhaps it is becoming obvious again.

Read Garth Greenwell’s “A Moral Education.”

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Write to me at len.gutkin@chronicle.com.

Yours,

Len Gutkin

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