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163 pages, Paperback
First published June 6, 2017
“Now we are all Icarus. Cyborgs with our wings. An augmented reality. The Cassandra warnings forgotten. And it’s always on, always simultaneous: the soaring and the panic, spasm and grace, flight and fall. Burn it to the ground. Burn it to the motherfucking ground.”
“Speaking of cyborgs, dear. Does this augmentation make me look vestigial? Let’s be real, bipeds and germs, today’s puzzler: Who amongst us will opt out? Click poof to become forgotten click acquiesce to rising tide fallacy.”

“I don’t think that art can change the world. But at least art can help us unveil life.”
(When I say cyborgs, of course I mean us.)It isn't an original observation at all; happily, it is, despite the title, not primarily what Dear Cyborgs is about. The cyborgean reference justifies the novel's form—a social-media-age collage of voices, of genres, and of fictions—but its theme is announced on the first page, in the first of a recurring set of exhortations that seem to belong less to the Twitter epoch than to that of pirate radio (I think of Lynne Thigpen in The Warriors: "Hey there, boppers…"):
[…]
(Some seem unaccepting of this transformation, and it indeed has been gradual. In a sense it began when the first simple machines were invented. But now, to deny the change requires a willful ignorance since, if you observe bodies clothed in steel flowing over highways, or how we've outsourced half our memory to these devices, these exobrains we carry around, and if you note how even our most intimate relationships occur remotely, at great distances from one another, if you see all this, well, it isn't such an original observation, dear cyborgs, to say that human and machine have long ago merged inexorably.)
Dear Cyborgs,The absent signature signifies the lack of a clear agent (Marx's industrial proletariat, Mao's anti-imperialist peasantry) who might effect The Revolution, while the allusion to the first half of Gramsci's famous phrase ("optimism of the will") recalls the missing second half ("pessimism of the intellect") that will animate the novel. In short, as nineteenth-century authors like Melville or Dickinson knew they could no longer justify Christian faith but berated the empty vault of heaven anyway, so the twenty-first-century writer understands that Marxism is no longer intellectually tenable or honorably practicable within the First World but keeps gesturing plangently toward the space on the historical horizon where utopia was to appear. Why, by the way, is Marxism no longer tenable or practicable? Because, as another character in this novel explains, we have replaced Marxism's implicit teleological and humanistic model of the world with a chaotic and naturalistic one:
Today's puzzler. Enforced inescapable automatic insidious complicity. On the horizon no viable just alternative and no path toward one. All proposals thus far fanciful, impossible, doomed. Sure, optimism of the will. But—either from the towers or beyond the grid, in the trenches, amongst the ruins, or burb'd—what to do?
Yours most truly,
"The problem is that history is not a dialectic progression but a biome, a swamp where ideas chase each other around and wallow and where drupelets of their larvae cluster and then hatch to devour siblings."Twice in this short book we encounter the ubiquitous slogan, "It is easier to imagine the end of the world than the end of capitalism," Slavoj Žižek's popularization of Fredric Jameson's paraphrase of H. Bruce Franklin's gloss on J. G. Ballard. As with the Gramsci tag, we are the realm of what might look to outsiders like leftist kitsch, but with my reference to Ballard we come around to what Dear Cyborgs is really about. To approach it obliquely: I was perusing a collection of testimonials from the protests about grad-student labor at Yale and found this arresting statement:
It’s hard to relate (without lapsing into cliché) the particular pleasures, the rough loveliness, of collective action—but when solidarity is enacted so forcefully in the bodies of a marching mass of workers, a strange thing happens. Your consciousness of yourself, and what you do and think and intend and contribute is broken open for a moment; you vibrate with the thrill of the group, emboldened to scream louder, walk longer, be looser and more uninhibited—but also sharply attentive. You start to feel the crowd’s little ecstasies and confusions; you’re moved, for the thousandth time, by its visual extravagance. And you relish its implicit menace. The banner at the front of the march, held aloft by people who had, until a few days ago, refused to eat, read JUST THE BEGINNING, YALE. It’s a good motto; I like its seizure of the future.I will not mock this because I have felt what it describes—I remember turning around at the crest of a rise in the road during the worldwide protests against the Iraq war in the winter of 2003 (also referenced in Dear Cyborgs) and seeing 3000 people at my back; I experienced the transport elaborated in the quotation above; it was as if we could keep marching clear into the sky. But consider the tacit admission in this statement: what is left of the agency of The People in the absence of any widespread faith that we can ever merge with the historical dialectic is simply a feeling of intensity and authenticity. As in Ballard (or DeLillo or Tom McCarthy or, perhaps [here I tread more carefully given his actual experience], Bolaño), this feeling is what Eugene Lim's characters are seeking even after the faith that supported it has gone. Their concern to be free of "[e]nforced inescapable automatic insidious complicity" is the desire for pure experience, and the key word in that train of adjectives is surely "automatic": we may be cyborgs, but how can we avoid becoming automata? Lim's characters—none of whom I remember though I read the novel yesterday; all are cyphers, vessels for ideas—answer either by joining political protests or making (or, in the novel's genre-parodying metafictions, inhabiting) certain kinds of artworks, either the world-destroying via negativa of the avant-garde or the world-making sublimity of popular fiction (detective/noir, SF, superhero comics).
Dave spoke first whe new were outside and said, “That was amazing.”
“Yeah,” said Frank.
Muriel said, “Have you seen the show where audience members vote on which pregnant teenaged contestant has the mother with the worst botched cosmetic surgery?”
One day we woke to realize the police were no longer guarding us. And while I’d like to report otherwise, at the time no one, including myself, brought up the argument of staying, The moral logic for communal living was abstractly very persuasive, but we’d soon discovered the pressure to conform to the needs of the group had become, even for the most aggressively righteous among us, insidiously stifling and unbearable.
“Even though they’d ignored her for so long, after her suicide the art critics responded with their usual self-serving nostalgia,. Her commercial protest was reframed as a now historical (and therefore toothless) but valiant defiance…”
We journeyed through junior high on an entirely separate path from the others. Almost everyone in this small town seemed to think this was for the best, but we did eventually find a group of others, those who had been shunned for their fatness or queerness or intelligence or non-Christian-ness, or some combination thereof – a familiar drama of Nerddom and xenophobia played out in small towns across the Midwest and South. The pariah status and bigotry seemed so inevitable and immutable a condition that we didn’t think to complain – with one exception, for me, and that complaint had to do with girls.’