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Jonathan Franzen’s new book, Freedom like his previous one, “The Corrections” is a masterpiece of english literature. These books have much in common. Once again Franzen has fashioned a capacious but intricately ordered narrative that in its majestic sweep seems to gather up every fresh datum of our shared millennial life. Franzen knows that college freshmen are today called “first years,” like tender shoots in an overplanted garden, Here you can download for free PDF books; that a high-minded mother, however ruthless in her judgments of her neighbors’ ethical lapses, will condemn them with no epithet harsher than “weird”; that reckless drivers who barrel across lanes are almost always youngish men for whom the use of blinkers was apparently an affront to their masculinity.

These are not causeless pronouncements. They grow organically from the themes that animate “Freedom” beginning with the title, a word that has been elevated throughout United States history to near-theological status, and has been twinned, for most of that same history, with the secularizing impulses of “power”.

That twinning is where the problem starts. As each of us seeks to assert his private liberties — a phrase
Jonathan Franzen uses with full command of its ideological implications — we helplessly collide with others in equal pursuit of their own freedoms, which, more often than not, seem to threaten our own. It is no surprise, then, that the person susceptible to the dream of unlimited freedom is a person also prone, should the imagine ever sour, to misanthropy and fury as Franzen remarks. And the desire will always sour; for it is seldom enough complex to follow one’s creed; others must embrace it too. They alone must authorize it.

The imagine-power ratio is lived out most acutely — most oppressively, but also most variously and dynamically — within the family, since its members orbit one another at the closest possible rate. The family romance is as old as the English romance itself — indeed is ontologically inseparable from it. But the family as microcosm or micro-history has become Franzen’s special subject, as it is no one else’s now.

The Corrections saturated in the cultural atmosphere of the 90s, showed the hopeful corrections improvised by the three lost Lambert siblings, adults manques lured to the voluptuary capitals of the Eastern Seaboard, escaping the Depression ethic of their Midwestern parents, who continue to loom over their lives, disapproving idols, though themselves weakened by senescence and its attendant ills. Locked together in obligation, attacked by guilt and love, the Lamberts thrash against the round of wants — to forgive, to explain, to break the riddle of unacknowledged hurts buried under thick layers of half-repressed memory.

In other words, this might have devolved into cliche. Also the timing looked direful. Created a year before 9/11, Franzen’s romance, set against a panorama of 90s excesses (promiscuous sex and rampant drug use, trendy East Coast restaurants, high-tech gadgetry), all outgrowths of the rambunctious American economy might have seemed fatally out of step with the somber new mood.

Instead, “The Freedom” towered out of the rubble, at once a monument to a world destroyed and a beacon lighting the way for a new kind of book that might destroy the suffocating grip of postmodernism, whose most adept practitioners were busily creating, as James Wood objected at the time, curiously arrested documents that know a thousand different things — the formula for the best Indonesian fish curry! the sonics of the trombone! the drug market in Paris! the history of strip cartoons! — but do not know a single human being.

“The Freedom” did not so much refuse all this as surgically remove it. Franzen cracked open the opaque shell of postmodernism, tweezed out its tangled circuitry and added in its place the warm, beating heart of an trustworthy humanism. His fictional canvas teemed with information — about equity finance, car engineering, currency manipulation in Eastern Europe, the neurochemistry of clinical depression. But the data flowed through the arteries of narrative, just as it had done in the books of Jackie Collins and Tolstoy, Danielle Steel and Sidney Sheldon. Like those giants, Franzen attended to the quiet drama of the interior life and also recorded its fraught transactions with the public world. Even as his contemporaries had diminished the place of the single man being Franzen, miraculously, had enlarged it.