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Fritz Lang, who always regarded M as his best film and the one by which he would be remembered, called it "a documentary". It is one of the first film about serial killers, and already Lang goes beyond depicting the pathology of such criminal; what M examines is the pathology of 20th century modern society.
In this compact but meticulous study, Anton Kaes reveals the connection between the film and the Weimer German society in which it was made, and shows us how Lang fused his film with shrewd criticism and annualization of the world in which he lived in; a 20th century metropolis of mass society and mass-media culture. Yet he is not satisfied to put M back to its social context of the time. Lang's analysis of social pathology, and Kaes' explanations of it, inevitably reveals the parallel between that society of the 30's and ours of 70 years after. True, that the development of technologies has changed the face of the earth in all those years, but nevertheless the evolution took place in the same direction that Lang predicted 69 years ago.
Kaes shares one brief chapter to analyze the 1951 Joseph Rosey's remake to point out that details may have changed (which restrained Lang from directing the remake himself), but the basic sociological pathology still applied in Los Angeles then. And it still remains so for that matters. The appendix shows the non-existent 6 minutes scene which was cut after the film passed the censor board. People from all over the town and the country call the plolice and proclaim to be the murderer. Lang recreated the same sequence later in THE BLUE GARDENIA. Paul Schrader said recently that in the culture of media and celebrity, there are no moralities. The deleted scene from M reveals that, and the same mentality is true more than ever at this beginning of the new century.
My favorite things about this book are:
(1) Anton shares the stories of dozens of childless women who she interviewed or who completed her written questionnaire. Reading their stories, presented as composites, was fascinating and very supportive. Many of them had successfully resolved their grief and moved on to other things in life.
(2) She broadens the picture from women who have experienced infertility to include single women, those with medical or genetic problems, disabilities, problem pregnancies such as miscarriage or stillbirth, relationship issues such as husbands who don't want children, women who inadvertently waited too long to have children and lesbians. I appreciate this approach because many people are left out of infertility resources and it shows us that we aren't alone.
(3) She presents ten practical steps to work through the grief. Examples of the steps are Acknowledging and Experiencing the Loss, Understanding the Loss, Surviving the Loss, Letting Go of Blame, and Talking to Significant Others. I found some of her suggested exercises helpful and skipped others.
It was well worth my trouble to buy and read this excellent, helpful resource. In fact, I wish I had read it several years ago. Reading this book before exhausting all options or making final decisions about whether to adopt or to stop infertility treatments could be helpful. I would also recommend this book for family and close friends who want to understand what a loved one is going through. Index and bibliography included.
Another excellent self-help book that can be applied to childlessness from any cause is "Sweet Grapes: How to Stop Being Infertile and Start Living Again" by Jean W. Carter and Michael Carter (revised 1998 edition); that book is written for both men and women.
What does Anton mean by "childless" and "childfree"? She uses childless as a neutral word to describe all women who once wanted children but are permanently non-mothers. Hence, "childless women" excludes those who did not want children and those who eventually adopt but includes those who now happily appreciate the advantages of childfree living. Childfree describes all non-parents; it does not imply that children are disliked or not wanted. (This differs from how Jean W. Carter and Michael Carter use childless and childfree in "Sweet Grapes.")
While Eggs Benedict writes for the New York Times, the diminutive Markhov Chaney spreads his radical views under the guise of "The Mgt." Juan Tootreego bobbles through life while Cagliostro the Great pleases everyone in their own individual way. We follow each of these people as they meet up with several peculiar characters such as Mary Margaret Wildeblood who is enjoying his newfound life as a woman and Hassan i Sabbah X, leader of the marijuana savvy group, the Illuminatus, and the President of Unistat. As they make their way through life in a confused state, they can't help but wonder what could have been, in the universe next door.
In short, I would honestly recommend The Universe Next Door by Robert Anton Wilson for those who want to learn something without trying, those who want to get a good laugh, and those who are looking for the answer to the question, "what could have been?"
Paul M. Rutherford, Ph.D. Public School Teacher of Physics
List price: $49.95 (that's 30% off!)
Although George began his literary career as something of a minor Teutonic satellite on the far fringes of the French Symbolist movement (we learn, for instance, that the poet became quite close, both personally and artistically, to several of the Symbolist School's leading lights, viz., Paul Verlaine and Stephane Mallarme to mention just two of the more prominent figures) the predominant emphasis in Robert E. Norton's monograph rests upon the author's entertaining presentation of a wide range of hitherto obscure details involving the poet's later career, when his personal pretensions began to outweigh his literary career--over which George assiduously endeavored to cast a shroud of mystery and ambiguity--as well as unlocking for us a treasure trove of hitherto obscure biographical facts and anecdotes about the disciples and associates who drifted into the orbit of George-Kreis at one time or another. These anecdotes cover the waterfront, from uproarious and barely believable brawls that erupt out of the blue between alpha-intellects who are not what one would describe as pugilists, to grotesque tales of oddballs and geniuses who prefer to gussy themselves up in amazing couture in order to be wearing chic and appropriate threads when sallying out to attend the legendary and elaborate masqued balls that were almost a matter of routine in Schwabing-Muenchen. That custom, we learn, dictates that these people are more often than not attired in Roman-styled togas or, when feeling somewhat more daring, decked out in some gaudy purple-dyed gown that has been designed to garb a middle-aged intellectual who is impersonating the Magna Mater!
We learn also that these bright young things also hold somewhat outre "language orgies" in the course of which one of the oddest of the odd, viz., Alfred Schuler, launches himself into a catatonic state and then proceeds to time-travel back to ancient Rome (to visit his idol, of course, the Roman Emperor Nero!).
On the darker side of these affairs, the narrative presents more ominous anticipations and adumbrations of ominous types of cultic behaviors and ritual observances many of which would one day come to exert a profound and troubling influence on a less purely literary gathering of activists, viz., Hitler's National Socialists, whose adherents were to inherit so many elements of George's uniquely--even oppresively--authoritarian leadership style, along with the [Schuler-inspired]adoption during the fin de siecle period of the swastika as a sort of occult sigil of mystical might, one that came to adorn the title page of the Circle's official literary journal, the Blaetter fuer die Kunst.
We're also given numerous details about the poet's itinerary as he wandered from one associate's flat to another's (he was definitely what one might call a "professional house-guest"), along with fresh discoveries about the incredible group of renowned thinkers and creative writers (among whom the most talented were surely philosopher Ludwig Klages, archaeologist Alfred Schuler, poet Hugo von Hoffmansthal, and Shakespearean scholar Friedrich Gundolf), all of whom became adherents to the famous "Circles" that were so idiosyncratic a feature of cultural life in Schwabing-Munich at the dawn of the 20th century.
In closing, I repeat that I highly recommend this book to anyone who is interested in German culture, in the nascent proto-National Socialist scene in early 20th century Bavaria, or simply in the spectacle of some of the weirdest intellectuals ever to have come down the pike.