This is a quick, deft analysis of a persistent theme in current pop culture, and a compelling counter-intutive theological argument *for* sociopathy.
Kotsko's work here can be compared to Slovoj Zizek's, in that he's using the flotsam of mass culture to make serious a serious philosophical argument, and to make a strong critique of the ideology invisibly active in our world. Like Zizek, Kotsko is also interested in the redemptive core to be found in the perversion of perversions. Where Zizek's thought is often scattered and seemingly random, though, Kotsko is a lucid writer. His work could also be compared to Chuck Klosterman's. Fans of Klosterman should definitely read this book. But where Klosterman is a sloppy and haphazard thinker, often distracted by his own cleverness and the *pop* of pop culture, Kotsko has done the tough philosophical study to support his thinking, and demonstrates a depth and reach that has the potential to change the way readers look at the media they consume.
One major critique I have is that Kotsko claims the "sociopathy" he analyzes is the product of a specific historical moment, but does little to defend that claim. He uncritically adopts a very sweeping, very questionable narrative of recent American history. I suspect that one could find the same sociopathy that he sees in Mad Men and Dexter, for example, in the popular pulps of the 1920s, or the noir paperbacks of the '50s. Outlaws were mass media sensations in the second half of the 19th century. Penny dreadfuls were wildly popular throughout the Victorian era. And there are more than a few sociopaths in the classics of American literature, including in the works of Twain and Melville. Kotsko wants to argue that the attraction to sociopathy is specific to a historical moment, and builds his argument that way, but doesn't show how, if at all, present imaginations and appreciations of sociopathy are different than in other eras. This doesn't cause too many problems for his main argument, but it does mean some of his claims can be rather wobbly. That said, this work could be really interesting to read in conversation with more historical works of cultural history, such as Woody Haut's
Pulp Culture: Hardboiled Fiction and the Cold War.
Though I sometimes quibbled with Kotsko over historical claims, this work is really engaging and compelling. For anyone interested in thinking critically about pop culture, or discovering the radical political and theological potential in contemporary pop culture, Why We Love Sociopahts is highly recommended.