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Songs of Experience: Modern American and European Variations on a Universal Theme, by Martin Jay
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Few words in both everyday parlance and theoretical discourse have been as rhapsodically defended or as fervently resisted as "experience." Yet, to date, there have been no comprehensive studies of how the concept of experience has evolved over time and why so many thinkers in so many different traditions have been compelled to understand it. Songs of Experience is a remarkable history of Western ideas about the nature of human experience written by one of our best-known intellectual historians. With its sweeping historical reach and lucid comparative analysis—qualities that have made Martin Jay's previous books so distinctive and so successful—Songs of Experience explores Western discourse from the sixteenth century to the present, asking why the concept of experience has been such a magnet for controversy. Resisting any single overarching narrative, Jay discovers themes and patterns that transcend individuals and particular schools of thought and illuminate the entire spectrum of intellectual history.
As he explores the manifold contexts for understanding experience—epistemological, religious, aesthetic, political, and historical—Jay engages an exceptionally broad range of European and American traditions and thinkers from the American pragmatists and British Marxist humanists to the Frankfurt School and the French poststructuralists, and he delves into the thought of individual philosophers as well, including Montaigne, Bacon, Locke, Hume and Kant, Oakeshott, Collingwood, and Ankersmit. Provocative, engaging, erudite, this key work will be an essential source for anyone who joins the ongoing debate about the material, linguistic, cultural, and theoretical meaning of "experience" in modern cultures.
- Sales Rank: #2042480 in Books
- Published on: 2005-01-10
- Original language: English
- Number of items: 1
- Dimensions: 1.30" h x 6.34" w x 9.22" l, 1.65 pounds
- Binding: Hardcover
- 441 pages
Review
"Few in the humanities can rival Jay's omnivorousness or match his intellectual energy." - Terry Eagleton, London Review of Books "Songs of Experience is at once modest and extraordinarily ambitious. The erudition on display in this sweeping account of a central concept in Western philosophy over several hundred years is a wonder; the writing is clear, and the scholarship breathtaking. But it is modest in the sense that it does not announce its own point of view with any emphasis. Instead, the reader benefits from the author's openness to thinkers as unalike as Schleiermacher and Rorty, Oakeshott and Bataille. Jay makes sense of each thinker on his own terms - and that's because with his intellectual openness and his conceptual mediation, Jay indeed practices what he is so lightly preaching. An intellectual historian at the top of his game, he has shared his own experience of these ideas, texts, and writers. After reading this book, we can too." - Michael Roth, Bookforum "A magisterial study of one of the most elusive, contested, and pervasively important concepts of the Western philosophical tradition." - Richard Shusterman, author of Pragmatist Aesthetics"
From the Inside Flap
"Martin Jay is one of the most influential intellectual historians in contemporary America, and here he shows once again a willingness to tackle the 'big issues' in the Western cultural tradition…. A remarkable history of ideas about the nature of human experience."—Lloyd Kramer, author of Threshold of a New World
"A magisterial study of one of the most elusive, contested, and pervasively important concepts of the Western philosophical tradition. Ranging from epistemology and aesthetics to the philosophy of history, religion, and politics, Songs of Experience brilliantly traces the major lines of theory and debate. Insightful, rich, and masterfully narrated, Jay's book sings with that well-tempered voice of erudition, synthetic intelligence, and generous grace that has become his enviable trademark."—Richard Shusterman, author of Pragmatist Aesthetics
"This illuminating, provocative volume consolidates Martin Jay's standing as our leading modern intellectual historian. Ranging sure-footedly from ancient to postmodern discourse, Jay offers finely balanced readings of thinkers who have wrestled with the elusive concept of experience. Because Jay respects—and presents so clearly and sympathetically—positions different from his own, Songs of Experience gives readers the resources necessary to embrace or resist his own bold interpretations of philosophers from Kant and Burke through Dilthey and Dewey to Foucault and Rorty. This book will prove as indispensable to intellectual historians as the idea of experience itself."—James T. Kloppenberg, author of The Virtues of Liberalism
From the Back Cover
"Martin Jay is one of the most influential intellectual historians in contemporary America, and here he shows once again a willingness to tackle the 'big issues' in the Western cultural tradition . . . . A remarkable history of ideas about the nature of human experience."-Lloyd Kramer, author of Threshold of a New World "A magisterial study of one of the most elusive, contested, and pervasively important concepts of the Western philosophical tradition. Ranging from epistemology and aesthetics to the philosophy of history, religion, and politics, Songs of Experience brilliantly traces the major lines of theory and debate. Insightful, rich, and masterfully narrated, Jay's book sings with that well-tempered voice of erudition, synthetic intelligence, and generous grace that has become his enviable trademark."-Richard Shusterman, author of Pragmatist Aesthetics
Most helpful customer reviews
13 of 13 people found the following review helpful.
The Varieties of "Experience" from the Greeks to Foucault
By Richard Gringeri
Berkeley historian and critic, Martin Jay, offers a roadmap to trace the many vicissitudes of the idea of "experience" from the Greeks to Foucault. No other book out there does so with the thoroughness and detail for which Jay is justly known. Showing its roots in the Greek stress on reason and its capacities, Jay goes on to describe the humanist appropriation of it in Montaigne (1533-1592), whose holistic concept inevitably splits off into epistemological, religious, aesthetic, political and historical variants. In a novel move, Jay then shows how various 20th-century traditions (dialectical, pragmatist, phenomenological and poststructuralist) all try to reconstitute a more holistic version of the concept with varying degress of success. Or rather, "success," he tells us, is not entirely the right word, for there is no putatively correct version toward which the story leads. Although Jay provides hints sometimes about why a variant of the idea should have taken the form it did, he generally eschews rooting the ideas in the life-experiences of the authors he considers. "Such attempts," he explains, "generally presuppose a given notion of the experience out of which the ideas are alleged to emerge" (5). His whole book is aimed against this presupposition.
The book is very rich and fairly luxuriates in the many relevant primary and secondary texts turned up in his research. These are not just window-dressing but themselves play a large role in informing the reader about Jay's statements and judgments of specific authors and the peculiarities of their arguments. The last chapter on poststructuralism may come as a surprise, for it shows how Bataille, Barthes, and Foucault--who are usually taken to be destroyers of the centered self and its unproblematic inner experience--actually push for concepts and practices that yield a somewhat more positive notion of experience. In this new light, Bataille appears as a devotee of a Nietzschean experimental life that is not automatically nihilistic. An admirer of Bataille, the literary critic Roland Barthes offers an image of a desiring body drawn to whatever takes its fancy in spite of the specter of death that haunts his whole "cruising" mentality. Yet another supporter of Bataille, Michel Foucault, combines Bataille, Barthes and Nietzsche to propose a daredevil savant ceaselessly juggling "the subject, truth and the constitution of experience" (394). Although Jay wouldn't endorse Foucault's concept as the latest and thus correct verson, he does admire its combination of the moments contained within it: Bildung, aesthetic self-fashioning, prereflective existence and postreflective reconstruction. It is therefore not surprising that Jay ends his "experience-book" (Foucault's term) (409) with the idea that experience is a constant opening out to the world of the other, or the new, so that you may be transformed. It's a voyage he urges on us all even though we may encounter a shipwreck or two. The alternative, to remain inside our narrow and comforting circles of rectitude, leads to an identity politics of a shrill and crabbèd sort Jay can only reject. Whether or not the poststructuralist re-animation of experience actually recovers Montaigne's capacious humanist approach is debatable. What is certain is that, after Jay, we can no longer appeal to the "irreducibility of experience" as if it were self-evident. The result is a breakthrough for fathers and sons, mothers and daughters, ethnic groups and their others--indeed, for civilizations as a whole--in their vexed attempts to communciate across the experience-line.
2 of 2 people found the following review helpful.
A Blakean Song to the History of Ideas
By A Certain Bibliophile
The last five hundred years of Western philosophy have been beguiled by the notion of "authentic experience," and especially how it has been cordoned off from the sensorium of the human mind. In a highly worthy addition to the history of ideas, Martin Jay aims to examine several "modes of experience" - the religious, aesthetic, historical, postmodern among them - so that we might better understand how this precarious category has been understood throughout the history of western thought.
Jay begins immediately by distinguishing between the two large, general types of experience called Erlebnis (which is immediate pre-reflective, and personal) and the Ehfahrung (based on sensual impressions and cognitive judgments). In one of the most interesting parts of the book, Jay details how Michel Montaigne reconfigures experience from a set of powers embodied in the human mind to a set of frailties and weaknesses which delimit those powers, hence his famous quip that "to philosophize is to learn how to die." Montaigne's subjective interiority of experience was radically changed during the Scientific Revolution in which the scientific method externalized and objectified sensory data, creating a public sphere of inquiry which had never been in place before the seventeenth century. The chapter progresses as a précis of Western philosophical traditions, with everything from Bacon's emphasis on observation to Kant's positing of a noumenal world that is the "raw material" for our transcendental faculties to feast upon.
Jay then turns to a chapter about the "Appeal of Religious Experience," an examination of Schleiermacher, James, Otto, and Buber. He reads Schleiermacher, as most historians have, as a substantive response to Kant, a sort of anti-Enlightenment personalism, which was continued by the likes of Buber and Otto. His readings of these figures, and his knowledge of the secondary material is extensive to such a degree that he can deftly portray the history of ideas not as something that comes down from "on high," but as a Great Conversation (how old-fashioned is that?)
"History and Experience" explores some of the more popular trends in nineteenth- and twentieth century historiography, including Dilthey's distinction between Naturwissenschaften and Geisteswissenschaften (arguably the distinction that launched modern historiographical discourse as we recognize it today), along with the ideas of Collingwood, Joan Wallach Scott, and Franklin Ankersmit. Collingwood's "The Idea of History" will inevitably be familiar to most, but the Scott and Ankersmit were new to this reader. Scott (coincidently the mother of New York Times film critic A. O. Scott) questions one of the most fundamental assumptions of all historians - the idea of the constituted subject who can entertain historical experience. Instead of taking for granted the idea of the knowing subject upon whom experience impinges itself (as had been done automatically by thinkers from Descartes to Kant), Scott argues the interpretative regimes of the historian are built, a la Foucault, not through a neutral intellective apparatus, but rather are shaped by, and in turn themselves shape, historical events. Franklin Ankersmit offers a subjective historiography of immediacy which blurs the lines between knower and known.
As the book proceeds into Bataille, Foucault, Adorno, and Benjamin, Jay detects a substantive disappearance of experience (at least experience as we have known it before) largely historically situated in the World War I and the years immediately thereafter. This renders the tone of the final chapters into something of a threnody for something lost.
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