The Fate of the Novel
Formal Realism
To call the novel “new” is to recognise that the modern sense of novel crystallised in the early eighteenth century, when writers such as Daniel Defoe, Samuel Richardson and Henry Fielding developed long fictional narratives that departed from romance and epic conventions[5]. Ian Watt credits these authors with inaugurating a literary form that we still call the novel, but his interest lies less in their social circumstances than in the philosophical implications of their work. Watt argues that the fate of the novel hinges on its association with formal realism, a term he coins to describe the narrative method by which the novel embodies the circumstantial contingencies of life. The heart of this essay is to examine what novels can say about reality, how they shape our reading experience, and whether they are compatible with philosophical inquiry. Watt’s distinction between literary form and philosophy is often overstated—he never writes, as has been claimed, that “philosophy is one thing and literature is another.” Nevertheless, his analysis invites reflection on Plato’s banishment of poets from the Republic and the struggle to reintegrate imaginative literature into philosophical discourse.
The novel cannot be a direct observation of the world; it cannot mirror Kant’s noumenal thing‑in‑itself. Instead, it constructs a claim on reality through narrative. Like the lyric or the play, it is bound to storytelling, yet it is a modern invention that asserts the autonomy of the subject over the epic’s reliance on divine decree. For Watt, what distinguishes the novel is not its subject matter but the way it presents reality. He notes that the novel raises “the problem of the correspondence between the literary work and the reality which it imitates,” an epistemological question that philosophers are well suited to analyse[2]. By focusing on how novels organise words to evoke a world, Watt shifts attention from mimetic accuracy to the form’s underlying logic. This emphasis aligns the novel with modern thought that emphasises individual access to truth and the correspondence between words and things.
The Experience of Reading Novels
According to Watt, the novel promises the closest correspondence between life and art; its formal realism overwhelms earlier narrative forms. Homer’s epics contain flashes of everyday detail, but such realism is rare, whereas the novel devotes itself to the circumstantial. This shift matters because it signals a new reading experience. The epic was part of an oral tradition: in ancient Greece, bards and rhapsodes performed poems like the Iliad and the Odyssey aloud, sometimes with musical accompaniment[6]. By contrast, the novel is read in solitude. While prose fiction long predates the eighteenth century—Satyricon was written centuries before Moll Flanders—the rise of the novel is tied to the emergence of silent, private reading. Scholars debate which work counts as the first novel—some cite Cervantes’s Don Quixote (1605), others Chaucer’s Canterbury Tales, Richardson’s Pamela (1740) or Defoe’s Robinson Crusoe (1719)—but the crucial shift is from public storytelling to introspective reading.
The Use of the Proper
One of the novel’s most manageable innovations is its use of proper names. Watt observes that eighteenth‑century novelists began naming characters as individuals rather than types. Proper names are paradoxical: they designate a particular person yet remain arbitrary and potentially shared by others. Hobbes explains the distinction succinctly: a proper name “bringeth to mind one thing only,” whereas universal names recall any one of many[7]. Earlier literature used descriptive or symbolic names—Odysseus (“wrathful”) and Oedipus (“swollen foot”)—that situated characters within mythic archetypes. Novels, however, favour combinations of first and last names that sound realistic and subtly suggest character: Pamela Andrews, Clarissa Harlowe, Robert Lovelace, Mrs. Sinclair and Sir Charles Grandison. Even when an alias such as “Moll Flanders” appears, it carries the weight of a full name. By individualising characters, novelists anticipate Lockean and Humean theories of personal identity, which locate identity in consciousness and memory rather than in fixed essences[3].
Reading and Individuality
Theatre‑goers who attended Sophocles’ Oedipus Rex or Shakespeare’s A Midsummer Night’s Dream already knew the plots; the dramatic form, like the epic, is meant to be performed. The novel, by contrast, invites each reader into a private world. Augustine’s Confessions records his surprise at seeing Ambrose read silently: “when Ambrose read, his eyes ran over the columns of writing and his heart searched out the meaning, but his voice and his tongue were at rest”[1]. Silent reading was not unknown, but it was notable enough for Augustine to comment on it. In medieval and early modern Europe, reading often involved vocalisation; only gradually did silent, introspective reading become common. The novel’s introspection builds on this shift. Novels immerse readers in the particulars of everyday life—bathing, laundry, eating a sour grape, making love on an unmade bed—and linger on the mundane. Charles Dickens’s Great Expectations illustrates this attention to detail when Pip traces his fingers over the raised letters on his parents’ tombstone and imagines their physical presence. Such scenes exemplify the novel’s repudiation of epic universals and its commitment to particularity.
What Realism Is Not
Watt famously contends that the novel’s realism does not reside in the kind of life it presents but in the way it presents it[2]. Historians have sometimes defined realism as fiction depicting the “seamy side” of life—Moll Flanders is a thief, Pamela a hypocrite, Tom Jones a fornicator—but Watt argues that this definition obscures the novel’s originality. Realism, in his sense, is not naturalism, scientific pragmatism or a mere truism that novels are slices of life. Rather, it is a narrative convention that treats the world of the novel as if it were based on evidence given by an eyewitness, emphasising verisimilitude in description, time and space. The novel thus distances itself from both idealised romance and confessional rhetoric; it seeks authenticity through form.
Philosophical Realism, a False Step
Medieval scholastic “realism” held that universals—classes, forms or abstractions—are the true realities, independent of sensory perception. Nominalists challenged this view, arguing that only particulars exist and that universals are names. This scholastic debate seems far removed from the novel’s aesthetic concerns. Watt nevertheless attempts to connect the novel’s rise to modern philosophical realism, suggesting that thinkers such as Locke, Descartes, Aristotle and even Plato share a commitment to truth discovered by the individual through his senses. This grouping is strained. Locke certainly emphasises sensory knowledge and argues that personal identity consists in the continuity of consciousness[3]. Aristotle distinguished between universals and particulars but did not adopt a modern empiricist position. Descartes, however, prioritises rational introspection over sense experience. His famous cogito—“I think, therefore I am”—comes after methodic doubt that suspends reliance on the senses. Aligning Descartes with empiricist realism mischaracterises his dualism and overlooks the idealist elements of his thought. Watt’s invocation of Plato and Aristotle may gesture toward a longer history of debates about universals and particulars, but the connection to the novel remains tenuous.
Why Descartes?
Watt sees in Descartes’ prose style a precursor to the novel’s narrative techniques. The Meditations and Discourse on Method are written in the first person and invite readers to follow an individual’s reasoning. Yet this does not make Descartes a realist in Watt’s sense. Cartesian philosophy predates the novel by a century; its sceptical method locates certainty in the mind rather than in the external world. While Descartes describes his environment—a warm room near a fire, the wax that changes shape—these narrative touches serve philosophical argument rather than imitation of everyday life. Kant’s transcendental philosophy, which mediates between empiricism and rationalism, may align more closely with the novel’s concern for how the mind organises experience. Watt’s attempt to find a direct genealogy from Descartes to Defoe obscures the novel’s more complex intellectual inheritance.
Locke’s theory of personal identity offers a more convincing link between philosophy and the novel. In Book 2, Chapter 27 of An Essay Concerning Human Understanding, Locke defines a person as “a thinking intelligent Being… which can consider itself as the same thinking thing in different times and places” and asserts that “consciousness always accompanies thinking, and ’tis that, that makes everyone to be, what he calls self”[3]. Identity persists as far as consciousness can be extended backwards to past actions and thoughts[3]. Novelists literalise this notion by tracing characters’ memories across time; Hume and later philosophers would complicate this further. Such psychological continuity undergirds the novel’s interest in character development.
The Novel’s Sense of Time
Watt notes that novels conceive time differently from earlier genres: they use past experiences as causes of present actions and discriminate time more minutely. Letters in Richardson’s Pamela and the date headings in Clarissa locate events precisely. Fielding satirises Richardson yet still constructs a coherent time scheme. Novels such as Joyce’s Ulysses or Woolf’s Mrs Dalloway compress a day into a stream of consciousness that evokes the flux of mental life. This differs from the “unity of time” developed by neoclassical critics from Aristotle’s Poetics; the unity of time holds that the action of a play should take place within a single revolution of the sun, roughly twenty‑four hours[4]. The novel, by contrast, is historical by nature; it spans years, even lifetimes, and dwells on memory. Ortega y Gasset calls the novel “sluggish and long” because it imitates the languorous passage of time. Later works such as Marcel Proust’s In Search of Lost Time and W. G. Sebald’s The Emigrants foreground memory and temporality. Sebald intersperses his narratives with photographs; in The Emigrants a train‑track image appears alongside the account of Paul Bereyter’s suicide. These images are not simply illustrations but evoke the punctum of memory—what Roland Barthes describes as the piercing detail. The novel thus integrates temporal flux into its very form.
Conclusion
Space, time, plot and character in the novel work together to create an authentic account of individual experience. Watt shows that eighteenth‑century novelists abandoned traditional plots, epic characters and rhetorical flourishes in favour of detailed description, psychological development and causal coherence[8]. Philosophers likewise turned to the individual—Locke’s consciousness, Hume’s bundle of perceptions, Kant’s transcendental subject. Yet aligning the novel directly with philosophical realism risks oversimplifying both domains. Nominalist scepticism about universals encouraged attention to particulars, but the novel’s realism also stems from commercial print culture, the rise of a reading public and a secular interest in private life. Before the novel, fiction was often praised for its rhetorical beauty rather than its reference to reality; the novel claims verisimilitude by imitating human experience while acknowledging the mediation of language. Plato’s allegory of the cave reminds us that all knowledge is mediated: the novel sits between idealism and realism, neither claiming direct access to reality nor retreating into pure mind. Its fate lies in continuing to explore this middle ground, giving form to the flux of life.
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Works Cited
Augustine. Confessions. Translated by [Translator], [Publisher], [Year]. Book 6, chapter 3, paragraph 3.
Hobbes, Thomas. Leviathan. Edited by Jack Lynch, 1651. Accessed via Jack Lynch’s edition, www.jacklynch.net/Texts/leviathan.html[7].
Locke, John. An Essay Concerning Human Understanding. Edited by [Editor], [Publisher], 1690. Book 2, chapter 27[3].
Mallam, Sally. “Oral Storytelling.” The Human Journey, Journey of the Human Mind Project, 2020, humanjourney.us/ideas/stories-and-story-telling/oral-storytelling/[6].
“Three Unities of Tragedy Plays: The Ancient Greek Dramatists.” Reflections blog, 17 Aug 2023, reflections.live/articles/12802/three-unities-of-tragedy-plays-the-ancient-greek-dramatists-especially-aristotle-in-his-well-known-work-poeti-11140-llevrxgh.html[4].
Stauffer, John. “Lecture Notes on James Fenimore Cooper.” The James Fenimore Cooper Society, 2001[8].
Watt, Ian. The Rise of the Novel: Studies in Defoe, Richardson and Fielding. [Publisher], 1957. Chapters 1–2.
“Ian Watt and Moll Flanders.” COVE, editions.covecollective.org/content/ian-watt-and-moll-flanders[2].
Note: Missing publication details (publisher, year, translator or editor) should be supplied based on the specific editions used. All web sources were accessed on 4 Feb 2026.
[1] Was Silent Reading Unusual During Augustine's Time? : History of Information
https://www.historyofinformation.com/detail.php
[2] Ian Watt and Moll Flanders | COVE
https://editions.covecollective.org/content/ian-watt-and-moll-flanders
[3] Locke on Personal Identity (Stanford Encyclopedia of Philosophy)
https://plato.stanford.edu/entries/locke-personal-identity/
[4] Three Unities of Tragedy Plays: The ancient Greek dramatists especially Aristotle in his well-known work 'Poeti'
[5] [8] Lecture Notes on James Fenimore Cooper
https://jfcoopersociety.org/content/04-crit/teaching/stauffer.htm
[6] Oral Storytelling - The Human Journey
https://humanjourney.us/ideas/stories-and-story-telling/oral-storytelling/
[7] Hobbes, Leviathan
https://jacklynch.net/Texts/leviathan.html
