Associating autonomy with art has long been viewed with suspicion, but autonomous signifying agency may be attributed to literary discourse without lapsing into decontextualized aestheticism or neoliberal conceptions of subjectivity. Through literary practices that “move” readers in a “singular” manner, a work becomes what Rita Felski, following Bruno Latour, calls a “nonhuman actor.” Such an actor, Felski observes, “modifies a state of affairs by making a difference,” participating “in chains of events” so as to “help shape outcomes and influence events” (2015, pp. 163–64). Autonomous signifying agency within works and literary discourse more broadly enables them to become actors within what Latour terms “networks of associations” through which “the social” is constantly “reassembled.” But literary works also act as interlocutors, in the sense Levinas gives the word (1996a, pp. 2–10). Though not full-fledged ethical others, they nonetheless, as interlocutors, are sufficiently invested with the attributes and agency of ethical others to be their extensions or ambassadors. Nonhuman, interlocutory literary agency may be explored in iconic passages of ancient literature—Telemachus’ recognition that he is being visited by a god (Odyssey Book 1: ll. 319–24) and Judah’s recognition that Tamar is more “righteous” than he (Gen. 38: 26). In being authoritative but not authoritarian, literary discourse becomes a potently autonomous actor within the networks of associations in which it participates.
This essay explores Shakespeare’s qualification of romance conventions as a significant event in Western literary history. It may be seen as part of a sustained challenge to the subordination of somatic and affective sense to intellectual, conceptual significance advocated or assumed by dominant hermeneutic and poetic theories since late antiquity. Shakespeare’s final romances move toward making an ethical sense—one rooted in human constants of embodied responsiveness to others—the source and ultimate judge of literary significance or poetic truth. By making the ethical rather than the metaphysical primary in romance, Shakespeare suggests that receptivity to affective upheaval disrupts ideological consolidations of elite complacency, awakening us to a redemptive sociality that is implicitly experienced by protagonists and audiences together (characters in the course of the action, audiences in the course of mental and bodily reception of artistically rendered action). Shakespeare’s revision of romance, in challenging inherited regulation of what and how literature can signify, dramatizes relations between somatic, affective experiences and social, ethical life that illuminate the role played by human constants in literary communication.
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