Paul de Man
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Paul de Man | |
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Born | Paul Adolph Michel Deman December 6, 1919 authorial intentionalism |
Paul de Man (December 6, 1919 – December 21, 1983), born Paul Adolph Michel Deman,[1] was a Belgian-born literary critic and literary theorist. He was known particularly for his importation of German and French philosophical approaches into Anglo-American literary studies and critical theory. Along with Jacques Derrida, he was part of an influential critical movement that went beyond traditional interpretation of literary texts to reflect on the epistemological difficulties inherent in any textual, literary, or critical activity.[2] This approach aroused considerable opposition, which de Man attributed to "resistance" inherent in the difficult enterprise of literary interpretation itself.[3]
After his death, de Man became a subject of further controversy when his history of writing pro-Nazi and anti-Jewish propaganda for the wartime edition of Le Soir, a major Belgian newspaper during German occupation, came to light.
Biography
He began his teaching career in the United States at
(at Cornell), and many other noted scholars.After his death, a researcher uncovered some two hundred previously unknown articles which de Man had written in his early twenties for Belgian
Early life
Paul de Man was born to a family of artisans of nineteenth-century Belgium and by the time of his birth, his family was prominent among the new
De Man's early life was difficult and shadowed by tragedy. His mother Madeleine's first pregnancy with her oldest son Hendrik ("Rik," b. 1915) coincided with the intense German bombings of World War I and strained her physical and mental health. The stillbirth of a daughter two years later pushed her into intermittent but lifelong suicidal depression. She was psychologically fragile and had to be watched. The family walked on eggshells and "Bob" de Man found solace with other women. In contrast to Rik, who was backward and a failure in school, Paul dealt with his difficult home life by becoming a brilliant student and accomplished athlete. He was enrolled in the Dutch-speaking cohort of boys admitted to the prestigious and highly competitive Royal Athenaeum of Antwerp. There, he followed his father's career path in choosing to study science and engineering, consistently receiving top marks in all subjects and graduating at the top of his class. He took no courses in literature or philosophy but developed a strong extracurricular interest in both as well as in religious mysticism. In 1936, his brother Rik de Man was killed at the age of 21 when his bicycle was struck by a train at a railroad crossing. The following year, it was Paul, then seventeen, who discovered the body of their mother, who had hanged herself a month before the anniversary of Rik's death.[10]
That fall Paul enrolled in the Free University of Brussels. He wrote for student magazines and continued to take courses in science and engineering. For stability he turned to his uncle Henri as a patron and surrogate emotional father, later on several occasions telling people Henri was his real father and his real father was his uncle. He fathered a son with Romanian-born Anaïde Baraghian, the wife of his good friend, Gilbert Jaeger. They lived in a ménage à trois until August 1942, when Baraghian left her husband. Paul married her in 1944, and the couple had two more sons together.[11]
De Man, Baraghian and Jaeger fled to the south of France near the Spanish border when the Nazis occupied Belgium in 1940.
Holding three different jobs, de Man became very highly paid, but he lost all three between November 1942 and April 1943, failures that resulted from a combination of losing a coup he had launched against one employer and his own incompetence as a businessman at another.[citation needed] After this, de Man went into hiding; the Belgian Resistance had now begun assassinating prominent Belgian pro-Nazis. He had lost his protection in late 1942, when Henri, mistrusted by his collaborators on the right and himself marked for death as a traitor by the Belgian Resistance, went into exile.
De Man spent the rest of the war in seclusion reading American and French literature and philosophy and organizing a translation into Dutch of
Post-war years
In 1948, de Man left Belgium and emigrated to
De Man was to teach Mr. Artinian's courses, advise Mr. Artinian's advisees, and move into Mr. Artinian's house. By December [1949], de Man had married one of the advisees, a French major named Patricia Kelley, and when the first Mrs. de Man turned up with their three young boys, Hendrik, Robert, and Marc, in the spring of 1950, Patricia de Man [sic] was pregnant.[20]
De Man persuaded the devastated Baraghian to accept a sum of money, agree to a divorce, and return to Argentina. She, however, surprised him when she left the eldest boy with him, while he surprised her when his first check proved worthless. The boy was raised by Kelley's parents while she took the younger ones back to Argentina with a promise of child support that de Man was never to honor.[20][21][needs update]
A heavily fictionalized account of this period of de Man's life is the basis of Henri Thomas's 1964 novel Le Parjure (The Perjurer).[22] His life also provides the basis for Bernhard Schlink's 2006 novel, translated as "Homecoming". De Man married Kelley a first time in June 1950, but did not tell her that he had not actually gotten a divorce and that the marriage was bigamous. They underwent a second marriage ceremony in August 1960, when his divorce from Baraghian was finalized, and later had a third ceremony in Ithaca.[23] In addition to their son, Michael, born while the couple was at Bard College, they had a daughter, Patsy. The couple remained together until de Man's death, aged 64, in New Haven, Connecticut.
Academic career
The de Mans moved to Boston, where Paul earned money teaching conversational French at
Peter Brooks, who was de Man's undergraduate student at Harvard, and later became his friend and colleague at Yale, wrote that rather than brand de Man as a confidence man, as his critics were inclined to do:
One might consider this a story of remarkable survival and success following the chaos of war, occupation, postwar migration, and moments of financial desperation: without any degrees to his name, de Man had impressed, among others,
Borges—that display notable cultural range and critical poise.[25]
In 1966, de Man attended a conference on
Following an appointment to a professorship in Zürich, de Man returned to the United States in the 1970s to teach at Yale University, where he served for the rest of his career. At the time of his death of cancer at age 64, he was a Sterling Professor and chairman of the department of comparative literature at Yale.[citation needed]
Contributions to literary theory
Although de Man's work in the 1960s differs from his later deconstructive endeavors, considerable continuity can also be discerned. In his 1967 essay "Criticism and Crisis" (included as the first chapter of Blindness and Insight), he argues that because literary works are understood to be fictions rather than factual accounts, they exemplify the break between a sign and its meaning: literature "means" nothing, but critics resist this insight:
When modern critics think they are demystifying literature, they are in fact being demystified by it. But since this necessarily occurs in the form of a crisis, they are blind to what takes place within themselves. What they call anthropology, linguistics, psychoanalysis, is nothing but literature reappearing like the hydra's head in the very spot where it had been suppressed. The human mind will go through amazing feats to avoid facing 'the nothingness of human matters'.[29]
De Man would later observe that, due to this resistance to acknowledging that literature does not "mean", English departments had become "large organizations in the service of everything except their own subject matter" ("The Return to Philology"). He said that the study of literature had become the art of applying psychology, politics, history, philology, or other disciplines to the literary text, in an effort to make the text "mean" something.
Among the central threads running through de Man's work is his attempt to tease out the tension between rhetoric (which de Man uses as a term to mean figural language and
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Rhetoric |
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In Allegories of Reading, de Man further explores the tensions arising in figural language in Nietzsche, Rousseau, Rilke, and Proust.[34] In these essays, he concentrates on crucial passages which have a metalinguistic function or metacritical implications, particularly those where figural language has a dependency on classical philosophical oppositions (essence/accident, synchronic/diachronic, appearance/reality) which are so central to Western discourse. Many of the essays in this volume attempt to undercut figural totalization, the notion that one can control or dominate a discourse or phenomenon through metaphor. In de Man's discussion of Nietzsche's The Birth of Tragedy, for instance, he claims that "genetic" conceptions of history appearing in the text are undercut by the rhetorical strategies Nietzsche employs: "the deconstruction does not occur between statements, as in a logical refutation or a dialectic, but happens instead between, on the one hand, metalinguistic statements about the rhetorical nature of language and, on the other hand, a rhetorical praxis that puts these statements into question."[35] For de Man, an "allegory of reading" emerges when texts are subjected to such scrutiny and reveal this tension; a reading wherein the text reveals its own assumptions about language, and in so doing dictates a statement about undecidability, the difficulties inherent in totalization, their own readability, or the "limitations of textual authority."[36]
De Man is also known for his readings of English and
In addition, in his essay "
Influence and legacy
De Man's influence on literary criticism was considerable, in part through his numerous and vocal disciples. Although much of his work brought to bear insights on literature drawn from German philosophers such as Kant and Heidegger, de Man also closely followed developments in contemporary French literature, criticism, and theory.
Much of de Man's work was collected or published posthumously, for instance in his book Resistance to Theory which he complete shortly before his death, and a collection of essays, edited by his former Yale colleague Andrzej Warminski, was published by the University of Minnesota Press in 1996 under the title Aesthetic Ideology.
Wartime journalism and posthumous controversies
This article contains too many or overly lengthy quotations. (January 2024) |
In August 1987, Ortwin de Graef, a Belgian graduate student at the
M. Goriely began by extolling de Man, whom he had known intimately in his youth, as "a charming, humorous, modest, highly cultured" homme de lettres renowned in Belgian literary circles during their youth. Then the professor dropped his bombshell. De Man, he asserted, wasn't all that he appeared to be. He was "completely, almost pathologically, dishonest," a crook who had bankrupted his family. "Swindling, forging, lying were, at least at the time, second nature to him."[7]
The European press was in an uproar: "There were stories in La Quinzaine Litteraire, the Frankfurter Allgemeine Zeitung, The (Manchester) Guardian. Newsweek juxtaposed a photograph of de Man with another of Nazis on the march. Le Soir described him as 'an academic Waldheim."[7]
De Man's disciples tried to portray the attacks on de Man as a cover for his critics' dislike of deconstruction, alleging that the attacks were a ruse that used de Man's youthful errors as evidence of what they considered the decadence at the heart of the Continental thought behind de Man and his theories. The controversies quickly spread from the pages of scholarly journals[41] to the broader media. The Chronicle of Higher Education and the front page of The New York Times exposed the sensational details of de Man's personal life, particularly the circumstances of his marriage and his difficult relationships with his children.[42]
In the most controversial and explicitly anti-semitic essay from this wartime journalism, titled "Jews in Contemporary Literature" (1941), de Man described how "[v]ulgar anti-semitism willingly takes pleasure in considering post-war cultural phenomenon (after the war of 14–18) as degenerate and decadent because they are [enjewished]."[43] He notes that
Literature does not escape this lapidary judgement: it is sufficient to discover a few Jewish writers under Latinized pseudonyms for all contemporary production to be considered polluted and evil. This conception entails rather dangerous consequences ... it would be a rather unflattering appreciation of western writers to reduce them to being mere imitators of a Jewish culture which is foreign to them.[43]
The article claimed that contemporary literature had not broken from tradition as a result of the First World War and that
the Jews cannot claim to have been its creators, nor even to have exercised a preponderant influence over its development. On any closer examination, this influence appears to have extraordinarily little importance since one might have expected that, given the specific characteristics of the Jewish Spirit, the later would have played a more brilliant role in this artistic production.[43]
The article concluded that "our civilization...[b]y keeping, in spite of Semitic interference in all aspects of European life, an intact originality and character...has shown that its basic character is healthy." It concluded that "the creation of a Jewish colony isolated from Europe" as "a solution to the
De Man's colleagues, students, and contemporaries tried to respond to his early writings and his subsequent silence about them in the volume Responses: On Paul de Man's Wartime Journalism[45] (edited by Werner Hamacher, Neil Hertz, and Thomas Keenan; Nebraska, 1989). His longtime friend, Jacques Derrida, who was Jewish, published a long piece responding to de Man's critics, declaring:
To judge, to condemn the work or the man on the basis of what was a brief episode, to call for closing, that is to say, at least figuratively, for censuring or burning his books is to reproduce the exterminating gesture which one accuses de Man of not having armed himself against sooner with the necessary vigilance. It is not even to draw a lesson that he, de Man, learned to draw from the war.[46]
Some readers objected to what they considered as Derrida's effort to relate criticism of de Man to the greater tragedy of extermination of the Jews.[47]
Fredric Jameson lengthily defended de Man in Postmodernism, or, the Cultural Logic of Late Capitalism (1991), observing about de Man's critics that "it does not seem to me that North American intellectuals have generally had the kind of experience of history that would qualify them to judge the actions and choices of people under military occupation."[48] According to Jameson, the efforts to implicate de Man in the Holocaust hinged on a fundamental misunderstanding of Nazi anti-Semitism:
The exclusive emphasis on anti-Semitism ignores and politically neutralizes its other constitutive feature in the Nazi period: namely, anticommunism. [The] very possibility of the Judeocide was absolutely at one with and inseparable from the anticommunist and radical right-wing mission of National Socialism.... But put this way, it seems at once clear that DeMan was neither an anticommunist nor a right-winger: had he taken such positions in his student days..., they would have been public knowledge.[48]
Turning to the content and ideology of de Man's wartime journalism, Jameson contended that it was "devoid of any personal originality or distinctiveness", simply rehearsing
Since the late 1980s, some of de Man's followers, many of them Jewish, have pointed out that de Man at no time in his life displayed personal animus against Jews. Shoshana Felman, recounted that
about a year after the journalistic publication of his compromising statement, he and his wife sheltered for several days in their apartment the Jewish pianist Esther Sluszny and her husband, who were then illegal citizens in hiding from the Nazis. During this same period, de Man was meeting regularly with Georges Goriely, a member of the Belgian Resistance. According to Goriely's own testimony, he never for one minute feared denunciation of his underground activities by Paul de Man.[49]
Jameson proposed that de Man's apparent anti-Semitism was suffused with
But, his disciples and defenders have failed to agree about the nature of de Man's silence about his wartime activities. His critics, on the other hand, point out that throughout his life de Man was not only passively silent, but also engaged in an active coverup through lies and misdirections about his past.
The question of de Man's personal history has continued to fascinate scholars, as evidenced by Evelyn Barish's 2014 biography The Double Life of Paul de Man.[50] In an advance review published in Harper's Magazine, Christine Smallwood concludes that de Man, as portrayed by Barish, was "a slippery Mr. Ripley, a confidence man, and a hustler who embezzled, lied, forged, and arreared his way to intellectual acclaim."[23] In response to these claims, Peter Brooks, who succeeded to de Man's post as Sterling Professor at Yale, stated that some of Barish's accusations were overblown, identifying several errors in her footnotes: "One could do a review of Barish's footnotes that would cast many doubts on her scholarship".[25] For example, he cites the footnote Barish provides to support her claim that in 1942 de Man planned to launch a Nazi literary magazine: "I shared this information, and it has since been previously published in Belgian sources not now available to me", noting that this sort of thing "does not pass any sort of muster." Harvard professor Louis Menand, on the other hand, in his review in The New Yorker, finds Barish's biography important and credible, notwithstanding the presence of occasional errors and exaggerations. Menand writes "[h]er book is a brief for the prosecution. But it is not a hatchet job, and she has an amazing tale to tell. In her account, all guns are smoking. There are enough to stock a miniseries."[51]
Works
- Blindness and Insight: Essays in the Rhetoric of Contemporary Criticism. 1971.
- Allegories of Reading: Figural Language in Rousseau, Nietzsche, Rilke, and Proust (ISBN 0-300-02845-8), 1979.
- Blindness and Insight: Essays in the Rhetoric of Contemporary Criticism. 2nd ed. (ISBN 0-8166-1135-1), 1983.
- The Rhetoric of Romanticism (ISBN 0-231-05527-7), 1984.
- ISBN 0-8166-1294-3), 1986.
- Wartime Journalism, 1934–1943 Werner Hamacher, Neil Hertz, Thomas Keenan, editors (ISBN 0-8032-1684-X), 1988.
- Critical Writings: 1953–1978 Lindsay Waters, editor (ISBN 0-8166-1695-7), 1989.
- Romanticism and Contemporary Criticism: The Gauss Seminar and Other Papers E. S. Burt, Kevin Newmark, and Andrzej Warminski, editors (ISBN 0-8166-1695-7), 1993.
- Aesthetic Ideology Andrzej Warminski, editor (ISBN 0-8166-2204-3), 1996
- The Post-Romantic Predicament, ISBN 978-0-74864-105-5), 2012 [de Man's dissertation, collected with other writings from his Harvard University years, 1956–1961].
- The Paul de Man Notebooks, Martin McQuillan, editor (ISBN 978-0-74864-104-8), 2014.
See also
- List of deconstructionists
Notes
- ^ Jameson renders the basic message of de Man's wartime writings as follows: "you garden-variety anti-Semites ... in fact do your own cause a disservice. You have not understood that if 'Jewish literature' is as dangerous and virulent as you claim it is, it follows that Aryan literature does not amount to much ... You would therefore under these circumstances be better advised to stop talking about the Jews altogether and to cultivate your own garden."[48]
References
- ^ Barish 2014, p. 3.
- ^ Stranger Than Fiction The Atavist Magazine. 2020.
- ^ de Man, Paul (1982). The Resistance to Theory. Minneapolis: University of Minnesota Press. pp. 3–20.
- ^ ISBN 1-57003-498-2.
- ^ Barish 2014, pp. xv, xx.
- ^ Barish 2014, p. needed.
- ^ a b c d e f g James Atlas (August 28, 1988). "The Case of Paul de Man". The New York Times. Retrieved 3 May 2014.
- ^ Barish 2014, p. 4.
- ISBN 978-1-134-60911-6.
- ^ Barish 2014, p. 45.
- ^ Steiner, Wendy (1997). The Scandal of Pleasure: Art in an Age of Fundamentalism. University Of Chicago Press. p. 191.
- ^ Barish 2014, pp. 99–103.
- ^ Tuttleton, James (April 1991). "Quisling criticism: the case of Paul de Man: a review of David Lehman, 'Signs of the Times: Deconstruction & the Fall of Paul de Man'". New Criterion.
- ^ J. Gérard-Libois; José Gotovitch (1980). L'An 40. La Belgique occupée [The year 40. Occupied Belgium] (in French). Bruxelles: Centre de recherche et d’information socio-politiques (CRISP).
- ^ Barish 2014, e.g., his contacts with G. Goriély, p. 142 and E. Sluszny, pp. 153, 154
- ^ Barish 2014, p. 194.
- ISBN 978-9-05183-576-2. Retrieved 2020-01-02.
- ^ Kermode, Frank (March 16, 1989). "Paul de Man's Abyss". London Review of Books. 11 (6).
- ^ Barish 2014, p. 192.
- ^ a b Lehman, David (May 24, 1992). "Paul de Man: The Plot Thickens". The New York Times.
- ^ "The Many Betrayals of Paul de Man". The Chronicle of Higher Education. 21 October 2013.
- ^ Lindsay Waters (1989). "Paul de Man: Life and Works". Critical Writings: 1953–1978. By Paul de Man. Lindsay Waters (ed.). Minneapolis: University of Minnesota Press. p. lxiv. See also Jacques Derrida (2002). "Le Parjure: Perhaps, Storytelling and Lying". Without Alibi. Stanford University Press. pp. 161–201.
- ^ a b Christine Smallwood (March 2014). "New Books". Harper's Magazine. Vol. March 2014.
- ^ Barish 2014, pp. 326–327.
- ^ a b c d Peter Brooks (April 3, 2014). "The Strange Case of Paul de Man". The New York Review of Books.
- ^ Barish 2014, pp. 347–360.
- ^ Barish 2014, p. 345.
- ^ Barish 2014, pp. 423–425.
- Julie ou La Nouvelle Héloïse(VI: VIII), which asserts that human happiness lies only in desire and not fulfillment: "The world of illusions is the only one worth inhabiting. Such is the vanity of human matters, outside the realm of the Self-Created Being, that nothing here is beautiful but what is not.
- ^ de Man, Paul, "Shelley Disfigured", in Bloom, Harold, et al. Deconstruction and Criticism (New York, Continuum: 1979), p. 44.
- ^ de Man, Paul. Blindness and Insight: Essays in the Rhetoric of Contemporary Criticism.[full citation needed]
- ^ de Man, Paul. "The Rhetoric of Blindness". Blindness and Insight. p. 103.[full citation needed]
- ^ de Man, Paul. "The Rhetoric of Blindness". Blindness and Insight. p. 104.[full citation needed]
- ^ de Man 1979.
- ^ de Man 1979, p. 98.
- ^ de Man 1979, p. 99.
- ^ de Man, Paul. "The Rhetoric of Temporality". Blindness and Insight.[full citation needed]
- ^ "Dead Yale Scholar Wrote For Nazi Paper". AP News. December 2, 1987. Retrieved 2020-01-02.
- ^ For facsimiles of the articles, see Paul de Man (1988). Werner Hamacher; Neil Hertz; Thomas Keenan (eds.). Wartime Journalism 1939–1943. Lincoln: University of Nebraska Press.
- ISSN 0028-792X. Retrieved 2024-02-23.
- ^ Derrida 1988, pp. 597–598.
- ^ "Yale Scholar Wrote for Pro-Nazi Newspaper". The New York Times. December 1, 1987. pp. B1, B6.
- ^ a b c Paul de Man. "The Jews in Contemporary Literature." Originally published in Le Soir (March 4, 1941), Martin McQuillan, translator, in Martin McQuillan, Paul de Man. USA (Routledge. 2001), pp. 127–29.
- ^ Paul de Man (March 4, 1941). "Les Juifs dans la littérature actuelle". Le Soir (in French). p. 45.
- ISBN 080327243X.
- ^ Derrida 1988, p. 651; see also the "Critical Responses" in Critical Inquiry 15 (Summer 1989, 765–811) and Derrida's reply, "Biodegradables: Seven Diary Fragments", 812–873.
- S2CID 145367297.
- ^ a b c d Fredric Jameson, 1991, Postmodernism, or The Cultural Logic of Late Capitalism. Durham, NC: Duke University Press. pp. 256–58
- ^ Shoshana Felman, "Paul de Man's Silence", Critical Inquiry 15: 4 (Summer, 1989): 704–744
- ^ Barish 2014.
- ^ Louis Menand (March 24, 2014). "The de Man Case: Does a Critic's Past Explain His Criticism?". The New Yorker.
Sources
- Barish, Evelyn (2014). The Double Life of Paul de Man. New York: W. W. Norton/ISBN 978-0-87140-326-1.
- de Man, Paul (1979). Allegories of Reading: Figural Language in Rousseau, Nietzsche, Rilke, and Proust. New Haven: Yale University Press. ISBN 0-300-02845-8.
- Derrida, Jacques (Spring 1988). "Like the Sound of the Sea Deep within a Shell: Paul de Man's War" (PDF). Critical Inquiry. 14 (3). Translated by Kamuf, Peggy: 590–652. S2CID 161117345. Retrieved 2020-01-02.
Further reading
- In inverse chronological order
- Christine Smallwood, 2014, "New Books (The Double Life of Paul de Man)", Harpers Magazine, March 2014, pp. 77–78.
- Tom Cohen & J. Hillis Miller, 2012, Theory and the Disappearing Future: On de Man, On Benjamin. New York, N.Y.: Routledge. [Includes de Man's notes for "Conclusions: on The Task of the Translator"]
- Ian MacKenzie, 2002,Paradigms of Reading: Relevance Theory and Deconstruction. New York, N.Y.;Macmillan/Palgrave.
- Tom Cohen, Barbara Cohen, J. Hillis Miller & Andrzej Warminski, Eds., 2000, Material Events: Paul de Man and the Afterlife of Theory. Minneapolis, Minn.: University of Minnesota Press. [Essays on Aesthetic Ideology]
- Rodolphe Gasché, 1998, The Wild Card of Reading, Cambridge, MA: Harvard University Press.
- Cathy Caruth & Deborah Esch, Eds., 1995, Critical Encounters: Reference and Responsibility in Deconstructive Writing, New Brunswick, N.J.: Rutgers University Press.
- Cynthia Chase, 1986, Decomposing Figures: Rhetorical Reading in the Romantic Tradition. Baltimore, MD: Johns Hopkins University Press.
- James J. Sosnoski, 1995, Modern Skeletons in Postmodern Closets: A Cultural Studies Alternative (Knowledge : Disciplinarity and Beyond). Charlottesville, VA: University of Virginia Press.
- Ortwin De Graef, 1995, Titanic Light: Paul de Man's Post-Romanticism. Lincoln, NE.: University of Nebraska Press.
- Ortwin De Graef, 1993, Serenity in Crisis: A Preface to Paul de Man, 1939–1960. Lincoln, NE: University of Nebraska Press.
- Fredric Jameson, 1991, Postmodernism, or The Cultural Logic of Late Capitalism. Durham, NC: Duke University Press. pp. 217–59.
- Bradbury, Malcolm (February 24, 1991). "The Scholar Who Misread History". The New York Times. [Review of D. Lehman's Signs of the times: Deconstruction and the Fall of Paul De Man]
- David Lehman, 1991, Signs of the Times: Deconstruction and the Fall of Paul de Man. New York: Simon & Schuster/Poseidon Press.
- Lindsay Waters & Wlad Godzich, 1989, Reading de Man Reading. Minneapolis, MN: University of Minnesota Press.
- Jacques Derrida, 1989, Memoires for Paul de Man. New York: Columbia University Press.
- Neil Hertz, Werner Hamacher & Thomas Keenan, Eds., 1988, Responses to Paul de Man's Wartime Journalism. Lincoln, NE: University of Nebraska Press.
- Christopher Norris, 1988, Paul de Man: Deconstruction and the Critique of Aesthetic Ideology, London: Routledge.
External links
- Archival collections
- Guide to the Paul de Man Papers. Special Collections and Archives, The UC Irvine Libraries, Irvine, California.
- Guide to the Neil Hertz Papers on Paul de Man. Special Collections and Archives, The UC Irvine Libraries, Irvine, California.
- Other