“Love takes place in the conditional which is not even a tense but a mood,” writes Joanna Walsh late in BREAK.UP, “twinned with the wishful thinking subjunctive.” It is a beautiful line, to be sure, suggesting something like a ‘grammatology’ of the amorous, to borrow from Jacques Derrida, and my suspicion is that not many who have lived sufficiently (qualitatively, quantitatively) to have established adequate perspective are likely to be spurred to reproach by the statement. The conditional is contingent. I am certain most of us have experienced the transmutational mood atmospherics of coupling. Who has not done heartache, done the corresponding disillusionments with regards to the beloved? Have you (or are you able to) come to understand the role of the “wishful thinking subjunctive” in terms of how it was you came to project the role of the beloved onto the Other? What are our amorous disillusionments if not precisely the operational failure of our illusions? To love serially or, hell, only just twice: the subjunctive has to assert itself again (and usually again and again), a woozy amnesia insinuates itself. I believe that as we age, repeated disillusionments having applies their pressure, we have a tendency to fall out of love with love, to grow increasingly less romantic about romance. We grow less woozy. Ideally. What I suspect never abandon us are the basic drives that compel us to reach toward intimate connections, whatever form they may take. Wisdom and experience, processed adequately: they must lead to better comportment in the realm of love, desire, intimacy. Mustn't they? But nothing can dispel the destabilizing capabilities of the essential challenges, or not altogether. The essential challenges: having a self (or something like it), having the Other (and desiring intimate proximity), and having a world (far more than merely a mood atmospherics of two). I continue to struggle with these things as, I am certain, do each of us. Joanna Walsh continues to struggle with them and in BREAK.UP they are her subject. Walsh, though an accomplished writer of note, was not familiar to me before I impulse-bought BREAK.UP. What attracted me to the book, discovered on a dear seller's shelf, was first and foremost that it self-evidently belongs to a species of autofiction currently being published at the redoubtable Semiotext(e), to one extent or another under the auspices of Chris Kraus. The write-up on the back, along with accompanying blurbs, speaks to this. I’m also the kind of fellow liable to be won over by a cover featuring an image appropriated from Chris Marker. I have had in recent years some difficulty shutting up about my paradigm-altering encounter with Semiotext(e)’s 2010 translation of Pierre Guyotat’s COMA, the most important book I have read in my soon-to-be-over thirties. It would seem that IN THE DEEP, the other key 21st century autofiction by the nearly-octogenarian Guyotat, has caused more excitement, perhaps especially in the aftermath of Semiotext(e)’s 2014 English trans, but it is COMA that I read first and which remains the more personally meaningful, suggesting to me as it does an actionable model for ecstatic overcoming. Its uncommon spiritual power! Its remarkable literary razzle-dazzle! Semiotext(e) has subsequently published a number of classics in the autofiction mode, such as Hervé Guibert’s fascinating 1989 masterpiece CRAZY FOR VINCENT in 2017, as well as contemporary works from crucial voices, such as Jeanne Graff's very fine VZSZHHZZ in 2018. When I recently read Jacques Derrida addressing the autofictions of Hélène Cixous in his 2002 H.C. FOR LIFE, THAT IT TO SAY … I found myself both touched and further enflamed, dovetailing as Derrida’s reading does with another of my recent obsessions, Clarice Lispector, a writer who likewise had a major impact on Cixous. Last month I read New York Review Books’ new edition of Gregor von Rezzori’s sprawling ABEL AND CAIN, perhaps the publishing event of the year. At one point von Rezzori’s narrator-surrogate tells us that novels should be autofiction precisely because of what we learned from Werner Heisenberg: the observer always affects what is observed and vice versa, the self and its world cannot ultimately be disentangled. There is something to this assertion, at least to my mind. Now, it is not that I am suddenly gaga for memoirs and autobiographies in all their tawdry miscellany, though some of these too will continue to be of interest. I am not looking for anything and everything with the self as its subject or locus, and no manner of coercion is ever likely to compel me to produce a conventional text of this kind. Gregor von Rezzori’s introduction of 20th century developments in quantum mechanics in ABEL AND CAIN is emblematic of the kind of literary self-encounter I am currently excited about, situating as it does writing with the self as fulcrum in terms of a far more encompassing set of considerations, married as these must be to coterminous historical and discursive developments, mindful of new horizons, new connective potentialities. I want a literature of the self heavy on the literature. What has perhaps most appealed to me regarding works of this kind published by Semiotext(e) over the past decade is a tendency in these texts to: a) address phenomena of self (or something like self) parallel to engagement with philosophy and theory, especially with the collapse of the the subject’s autonomy mobilized (or perhaps merely accelerated) by poststructuralist discourse; b) restlessly seek out new literary forms, new forms being demanded. Joanna Walsh’s BREAK.UP is an exemplary text in both respects. It is doing precisely what I would have it do. You might call BREAK.UP a love story that is also a breakup story, a letting go that cannot let go. It is also a literary travelogue (complete with photos) in which our narrator-surrogate—that she is called “Joanna” is made clear on one occasion only—travels from her home in London to Paris, from Paris to Nice, from Nice to Milan to Rome, from Rome by air (the only time she flies) to Athens, from Athens to Sofia to Budapest, from Budapest back to Paris and then Amsterdam by way of Brussels, from Amsterdam to Berlin, and finally from Berlin back to London. The itinerary is a kind of loop, but the hope is that the traveler will exacerbate her own conditional groundlessness, will enact a fall so decisive as to cancel out all previous connections, especially that to a man she loves or has loved … a man she originally met online … a man she has met in the flesh, with whom she has even slept, but with whom she has not had sex. The experiment consists of two primary parts: a) the trip itself, a “falling” into enhanced groundlessness; b) the writing the trip precipitates, the book we are reading, primarily addressed to the “you” that is that man the loving of whom frustrates, only for the “you” to finally become “him,” though “the wishful thinking subjunctive” has been anything but neutralized. Joanna brings books with her on her trip. Books by Alain Badiou, Kierkegaard, Roland Barthes (A LOVER’S DISCOURSE of course), and André Breton. The book Walsh has produced, BREAK.UP, is peppered throughout with epigraphs relegated to the margins and very much reflective of what is happening in the text adjacent to them. The citations are more than mere marginalia and they are not extracted exclusively from the books Joanna has brought with her on her continental galavant. She tells us that she has been reading the great thinkers on love. For the past year. The accompanying choir is a large one. You’ve got Freud and Lacan. You’ve got Derrida. You’ve get Walter Benjamin, Ann Carson, a stacked roster. You have Chris Kraus as well, quotations from I LOVE DICK, ALIENS & ANOREXIA, and an Artnet interview. BREAK.UP would seem very much to exist (self-consciously so) within the Semiotext(e) continuum. If the book is peppered with epigraphs throughout, it starts with a standalone, the twin WEBSTER’S definitions of “break up,” the expression officially denoting both “To end a romance” and—over and above that, literally coming first—“To cease to exist as a unified whole.” This double definition mirrors the double-movement operative within the text, a book about trying to extricate oneself from a romantic entanglement and about an experience of self-fragmentation, of personal dissolution. “OK, OK, call it a selfish book then: self-ish, like ‘childish’—analogous to, concerned with, but not quite self, just as blue-ish is sort-of-but-not-quite blue.” This is a conception of self (the self-ish) very much married to discourse in the aftermath of poststructuralism. Though Walsh does not address it, I thought of philosopher Gilles Deluze’s concept of “haecceity,” his preferred word for self-ish, a phenomenon like a self but lacking any legitimate ontological autonomy, radically contingent as such. BREAK.UP begins with the line “All love stories begin with I.” Later we will be told that they end with I as well, if only in terms of the inevitable breakup (or break up). A ‘we’ has been tenuously mobilized, has perhaps been mutually desired, there has been a relationship, but something has happened … and there is no ‘we.’ Breakup, from I back to I: “any love story told is evidence of singularity, of separation, of love’s failure—or success—at any rate proof that love has moved on elsewhere.” Two extremely pertinent things happen very quickly in BREAK.UP. First, in the second paragraph, the narrator beholds her reflection in a mirror in a bathroom at Eurostar Departures, St Pancras Station, London. One will very likely reflect upon the psychoanalytic concept of the “mirror phase,” the moment (and its echo) when the child beholds itself in the mirror and begins to understand its fundamental differentiation from both the background and the distinct objects surrounding it. It is by looking into the mirror that the child experiences a becoming-subject, the emergence of self-ishness. In psychoanalytic theory, this introduces a trauma, an experience of painful lack, of exile, the loss of maternal symbiosis, an experience of a unity cruelly terminated. In our amorous contacts we are in a sense seeking a return to symbiosis, but our intellect is too sophisticated to see that as practicable or really even the actual issue, so we end up confused and aflutter, haplessly deceiving ourselves as is our wont. Shortly after the experience of the mirrored reflection of self, Joanna is in the London underground, or recalling having been so, and there is passing mention of the ubiquitous warning: “mind the gap.” This is just as central as is the mirror. BREAK.UP presents in its fragmentation and interrogatory literary performance a great many conceptions of and encounters with gaps. There is surely the gap between the lover and the inscrutable beloved. There is the gap between the provisional subject and her world more generally. The self and itself, unity and lack. The gap routinely interjects itself, often with a casual elegance. Fairly late in the book, a nice almost parenthetical line (featuring curious utilization of the comma): “Once it was difficult to track down old songs but, online I can telescope the gap.” The gap also represents more generally the in-between, the experience of a certain kind of travel, even just the geographic interstices between cities. There is also the Net and the experience of a kind of groundless oscillating connectivity, a 21st century atemporal manifold which is nevertheless experienced by the person on the ground from a mobile position of in-betweenness and flux. It is no small matter that as Joanna begins to head South into France her phone is no longer “connected.” Also very important is the gap between human intelligence and machine intelligence, though as readers of James Bridle’s fascinating NEW DARK AGE will be aware, the latter is only intelligible in terms of the input and hence the limitations of the former. We tend to judge machine intelligence in terms of its qualities of mimicry. Walsh: “The best algorithms work loosest, bypass hard rules of grammar and logic: they’re the ones that sound most human.” Joanna at one point attempts to transfer a JPEG to an email and a glitch renders the image as pure code. She notes that the code is not simply binary code, it is far more complex, it is in fact very purely a kind of writing. Notice the gap between this and her saying elsewhere that writing makes love “artful.” It is also pertinent that Joanna's work with love, tied as it is to a particular kind of self-enforced ongoing displacement, replicates machine intelligence in its self-conscious insistence on the primacy of pattern recognition, roving systems coordination. (We have felicitous commentary from Marshall McLuhan off in the chorus of the margins.) Joanna is a networked intelligence, but she is out to sea … on purpose. She is forcing an encounter with some kind of limit. What is the limit? In dialogue with Gayatri Spivak and her essay “Echo” (cited here as CAN THE SUBALTERN SPEAK?), Joanna begins to suggest that her beloved might play the role of Narcissus and she that of Echo. Notice this tidbit from the text proper: “People seek love anywhere there’s a sign of it, anywhere love performs word triage: listens, sorts, rearranges and feeds words back. I that all I did? Is that all you needed?” The role of Narcissus has been imposed, projected onto the beloved by the voice we are reading. The experience of limit in BREAK.UP very much has to do with the Joanna voice, this writing-as-performance-as-search-alongside-a-journey, encountering the beloved it is in the process of projecting outward very much at the limit of its own reaching, thereby absorbing this phantom Narcissus. It is not then a matter of a definitive breakup, of Narcissus being expelled. Narcissus and Echo come back together because they both belong to Joanna insofar as they both belong to a fractured self-identification, the beloved merely instrumental. This is not to be confused with wholeness, we might simply say that it constitutes both a self-reckoning and the closing of a gap. If Narcissus is neither expelled nor excreted, neither is the beloved. No breakup can be definitive. The simplest answer as to why this is (and must be) probably has to do with that wonderful expression cited at the beginning of this review, “the wishful thinking subjunctive,” which might simply be a phase for something Freud would have categorized as “drive.” That being said, the real wisdom of the book (and Joanna is skeptical of wisdom, believing for good reason that the truly wise cannot possibly have lovers) rests in one beautiful bit, very much consonant with how I myself read the uncertain terrain (Google Maps cannot help you): “By leaving Nadja’s fate unexpectedly open, Breton allows her to be the first to leave. And this may have been an act of love.”