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Abstract

Due to their self-reflexive propensity, postmodern fiction and metafiction, in particular, have been relentlessly criticized of solipsism and of an indifference to relate to the extralinguistic world. While the novel is deemed to pause in its trajectory to examine itself, to examine its conventions and rejections of them, to address its future uncertainties and its at-present struggles, it has become a misprision that all it can bestow to its readers is an understanding of itself. The basic argument unravels as follows: language is devoid of reality, therefore, literature does not contain reality either; now more than ever, fiction recognizes that it is a self-contained artifact which can only engage in a representation of itself, having no interest in proffering its readers anything but an understanding of itself. The novel in the postmodern period has faced the crisis of representation, when linguists and theorists alike unmask the insufficiency of language and its inability to represent reality. Under the scrutiny of language, metafiction emerges; a fiction which is more than ever aware of the inadequacies of its medium, and which is conscious of its subsequent inability to represent the world; hence the conclusions that all its pronouncements can only be about itself. This view delimits the possibilities of (meta)fiction, whose nature is apparently more intricate: while recognizing the distance between itself and reality, while shifting the emphasis from reality to itself, literature can never only be about itself; even if it attempts to repudiate the world, the world will forever be part of what makes literature possible.

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Chapter
Language is huge, extraordinary, ungraspable; mysterious in its instances, stupendous in its range. It is easy to see why thinkers over the millenia have so often defined humanity in term of it, describing Man as the Speaking Animal. As I have argued elsewhere,1 this is mistaken: language is the most striking thing about us, yes, but it is in turn symptomatic of something else that is also expressed non-linguistically; namely, the propensity to make things explicit. Although it is almost absurd to put it thus, we may see language, at the very lowest estimate, as a kind of tool, an infinitely pliable instrument for ensuring, among other things, maximum cooperation between members of a species engaged in common purposes. Language enables individuals to draw on a powerful communal consciousness to serve their needs better than their own unassisted minds. The extension of oral communication by means of writing and other systems of enduring signs enables information to be stored, not only outside the moment of its production, but also outside the human body.2 This has permitted humankind to develop at an extraordinary rate, quite independently of changes in genetic structure, bodily composition or the physiological parameters within which the body operates. As George Steiner put it ‘Man has talked himself free of organic constraint.’3 Language has driven a widening wedge between human history and animal evolution, between culture and nature.
Article
Although instinctively formalistic, modern criticism has avoided the basic problem of interpretation: not what a universally valid method should be, but why there should have to be any interpretation in the first place. Whence the first principle of metacommentary: each interpretation must account for the necessity of its own existence. Russian Formalism is the model of a criticism which refuses to interpret: it is unable, however, to deal with diachrony, and in particular with the novel as a form. The second principle of metacommentary: the fact that a work needs no interpretation (as in the novel of plot) is itself something to be explained. Thus, the possibility of plot reveals a wholeness in the society that produces it. To the evolution of the plotless novel corresponds the structuralist hermeneutic, with its reading of the work as a single sentence or as a system of binary oppositions. Structuralism can be transcended by the realization that its abstract mental categories are in reality historical moments. The ultimate model of metacommentary is one which, distinguishing the manifest and latent contents of the work, then seeks to account for this distinction (or repression). Since the latent content is an experience, the elaboration of the work corresponds to a question about the possibilities of Experience itself, and the disguises of the content to an attempt to conceal the causes of the limitation of experience in the social situation.
Article
General editor's preface. Acknowledgements. 1. What is metafiction and why are they saying such awful things about it? 2. Literary self-consciousness: developments 3. Literary evolution: the place of parody 4. Are novelists liars? The ontological status of literary-fictional discourse 5. Fictionality and context: from role-playing to language games Notes. Bibliography. Further reading.
Article
Contemporary fiction, or, rather, metafiction, emphasizes a new relationship between subject and reader that challenges traditional practice of point of view in fiction. This article investigates that challenge and suggests ways for the interpreter to deal with the performance of metafiction.
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