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The performances are pretty good, and include Branaugh (of course) as Hamlet and Derek Jacobi as Claudius, giving us a hint of the performances they would later give in the movie. No one's performance really blew me away, although Jacobi was excellent.
Ultimately, the play loses quite a bit when transferred to audio only. There's a lot to be conveyed with stage placement, physican action, expression, etc. Somehow, listening to the play limited my imagination on those issues, preventing my from using my "mind's eye" to the fullest.
Hamlet, like Shakespeare's other plays, has created a huge cottage industry of scholars, actors, theaters and books. The force of Hamlet's personality dwarfs all others, however. To see a man driven mad, and while mad, feign madness, is one of the most clever story twists of world literature. The mind and heart of Hamlet has been thrown into great, tortured pain by several levers -- the death of his father, the overhasty marriage of his mother to his uncle, the usurpation of his throne by his uncle, the threat to the entire kingdom from Fortinbras, the horrifying appearance of the ghost of his father in purgatory torments, the news of the murder of his father from a supernatural phenomenon. The rejection by his lover, Orphelia, and his ensuing mistrust of her, adds nuclear fission to the fire.
You must experience Hamlet. Oh, for a true friend like Horatio!
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The book was brilliant in its emotive persuasion and its depiction of Tess, who is impossible to not feel for, and, indeed, love. The misfortunes of her life are never self-inflicted, and we are left to wonder at the end at the awful nature of a world that would bring such sorrow upon one person. Tess is wonderful, stoic, and pure in her unyielding love for Clare; d'Urbeville is horrible in his initial portrayal as the villain who will singlehandedly destroy Tess's life, though is perhaps a little less repulsive at the end as one understand's the depths of his feeling for her; and Clare is the one who holds in his hands the ability to restore all past wrongness and find joy himself, but tragically fails to do so because of pride and convention.
Overall, there were only two problems I had with the storyline: the first being Tess's succumbing to Alec's sexual persuasion in the beginning - if we are to believe that she is repulsed so many times by Alec's advances so completely and bodily, how are we to believe that she so easily concedes in one (unmentioned) incident? Her strength is greater than that. And the second is one which has been mentioned by another reviewer here: the ending, where a minor, unimportant character is introduced as a means through which to resolve everything, where in fact she is incapable of doing so, since we know nothing about this character, and can therefore put no faith in her.
Despite these minor quibbles the whole of the book, with its engaging plot and brilliant prose, is worth more than the sum of its parts, with the pain of lost love being the principle effect one experiences long after the reading is over. Tess is beautiful.
There are many reasons to recommend "Tess of the D'Urbervilles." It is a story one can easily relate to. If anyone has ever suffered prejudice, then he/she will want to read this book. The book is also thought-provoking. "Tess" is also interesting in that the author gives the point of view of all the characters in it, not simply that of Tess. This means that the reader gets a better understanding of the plot. Thomas Hardy writes in an eloquent and descriptive manner.
"Tess of the D'Urbervilles" does have perceived flaws. It has been described as rather verbose, but one finds that this is not the case, and that the details only add to the book. The plot is tragic, which might make it depressing to read. However, one finds that it is tragic in a beautiful and compelling sense, not in a sad sense. "Tess of the D'Urbervilles" is a book that will touch your heart.
I recommend the book, Romeo and Juliet, to anyone who loves to read tragic love stories, who is interested in reading Shakespeare's writings, or who is interested in reading an outstanding book.
The character I liked most is Tybalt, because I feel reflected. The way he acts, the way he feels towards the Montagues and the most important the way he expresses himself.I won't summarize the plot, as it is one of the best-known tales in all literature, and deservedly so. Being a classic, it can be read from different perspectives and standpoints.
Shakespearian writing is very much complex and confusing but it has a touch romance and anger which adds to the emotion of the story.Read this classic tragedy!
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An absurd play, it is stirring, chilling and unreprentively satirical. The characters even poke fun at the play that they are in as one of the states that, "nothing ever happens," and he is right. Stark and empty, the play has an air of waiting for something to happen. Not only are the main characters, Didi and Gogo (Vladimir and Estragon), waiting for something monumental, but so are the readers.
The potential bleakness of the world that we live in comes to a head in this play where every action hinges on the appearance of Godot, who strikes a resemblence (acording to the players) to God himself.
Beckett was quoted as saying that if he had meant, "God," he would have said "God." Godot, is ambiguous and powerful; as is the play that carries his name.
An excellent, though thick read. The play is dark, and by no means uplifting. By this point in time, "Waiting for Godot," should have been read by everyone. This piece is the center of the theater of the absurd movement, and has been quoted, and been alluted to more often then any play since its writing. It is perhaps only less well read than, "Hamlet," and "Private Lives," by Shakespeare and Coward, respectively.
People have complained that it is difficult to read. Perhaps my opinion is shaded because I read it right after Finnegan's Wake,
but I found it pleasingly direct, if sparse in "meaningful" dialogue. It ultimatly boils down to two men, apparently homeless, who are waiting for "Godot". Godot (I believe it's pronounced Ga-Doe) is never really explained. It's a "he" according to our two "protagonists". Is it the answer to existential torment? Destiny? Death? I don't know. I suppose the point is not to answer, but to ask, like Ibsen - My call is to ask, not to answer.
Anyway, don't let the reputation of Waiting... Fool you. Some books (Finnegan's Wake *cough*cough*) DO deserve their reputation; some don't. Waiting for Godot will give as much back to you as you put into it. I've already read it twice and enjoyed it more the second time. I bet the Third time will be better. I recommend this play highly.
Also, the translation is as spot-on as you can get; it was done by the author.
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William Golding, after seeing the horrors of war firsthand, rejected the foundational thought of humanism that "man is basically good." In "The Lord of the Flies," he used concise language and haunting symbolism to validate his thoughts. And, by creating sympathetic characters, he drew us into his viewpoint. Few of his other novels create such sympathy. It is as though he bought into his own philosophy so deeply that he no longer found value in his fellow man. "Pincher Martin" and "Free Fall" left me impressed with his skills, but intellectually unmoved.
In "The Spire," he moves me again. At first, his protagonist--an anti-hero in every sense--is hard to sympathize with in any fashion. The man, Dean Jocelin, is driven to the point of obsession and insanity by his need to serve God, or, ultimately his need to feel worthy in God's sight. He demands obedience and servitude from those around him, driving them to complete his vision of a 400 ft spire above his cathedral. In the process, some will die, others will lose faith, hope, and love. Only as Jocelin comes to terms with his fallibility do we begin to care about the doomed outcome of his dream. Only as he admits his own pride and stubborness do we hope for his absolution, deserved or not.
This book is an ode to all those who become obsessed by religion and love, who strive for something to the point of sacrificing everything of true value along the way. Here, finally, Golding once again finds a way to show the madness of humanity while still proferring a glimmer of hope.
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"Lord of the Flies" has become a contemporary classic since its publication in 1954. Who can forget this thrilling adventure of British school boys marooned on a tropical island? After their plane is wrecked on a deserted spot the boys must manage to survive.
Initially, the boys use their only resources - themselves, as there is no adult supervision. They make their own rules and way of life. But camaraderie is short lived as some of the boys follow Jack who would rather swim and play, while others are drawn to Ralph as he attempts to bring about order and delegate responsibility.
Throughout the years "Lord of the Flies" has been called a lesson in politics, a parable, and even a myth. Whatever the delineation it is timeless.
William Golding recorded his tale in a London studio in 1976. We're fortunate it has been remastered and re-released for our listening pleasure today. It is not a recording to be played and tossed aside; it is one to hear over and over again.
- Gail Cooke
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I have read Tanakh, the Jewish Publication Society's 1985 translation of the Torah, and have dipped into both its earlier 1917 version and the King James version. I have fought my way through Jonathon Kirsch's "Moses, A Life" and have delighted in reading and rereading Thomas Cahill's "The Gifts of the Jews"; and while I have enjoyed them, I've never really thought about the authors of the Old Testament. But David Rosenberg's translation of J's work, and Harold Bloom's wonderful commentary have brought a new sense of wonder towards my reading of these sacred works and has made them fresh and new to me.
I look forward to furthering my own study into my religion and my spirituality and would recommend highly to anybody who is interested in reviving their interest in the Torah to read "The Book of J" and take a new look at an old text.
The bulk of the book consists of David Rosenberg's new translation of the J text, that text having been separated and isolated from the other source texts of the Torah (first five books of the Bible).
The concluding section contains essays by Bloom on different characters and themes in the text, as well as some modern theoretical analysis of the text, isolated as it is in this volume from the greater mass of material in the Bible.
There is a brief appendix by Rosenberg with notes specifically geared toward translation issues and difficulties, as well as source materials.
First, for a little background: since the 1800's, much of Biblical textual scholarship and analysis has subscribed to the theory that most books were not first written as integrated wholes, but rather, consist of a library of amalgamated texts, largely put together by a person who goes by the title Redactor, or R, for short. This was (in terms of Hebrew Bible timelines) a relatively late occurrence. Prior to this, there were various sources, including the J (J for Jehovah, or Yahweh, which is what God is called in these texts), but also E (Elohist, which is what God is called in these texts), P (Priestly, which largely comprises Leviticus), and D (Deuteronomist). The separation of these strands is controversial, and will probably never cease to be. But with literary and linguistic analysis, certain traits can be discerned of each of the particular strands.
The most controversial conclusion which Bloom advances in this volume is that J is a woman, who lived in the courtly community of King David, and that her stories are not only a retelling of the ancient stories which would have been known commonly, but is also a satire and indictment of courtly life as she finds it.
'J was no theologian, and rather deliberately not a historian.... There is always another side of J: uncanny, tricky, sublime, ironic, a visionary of incommensurates, and so the direct ancestor of Kafka, and of any writer, Jewish or Gentile, condemned to work in Kafka's mode.'
Bloom's assertion that J is a woman consists of several 'telling' ideas, not least of which that the J text seems to have no heroes, only heroines.
'Sarai and Rachel are wholly admirable, and Tamar, in proportion to the narrative space she occupies, is very much the most vivid portrait in J. But Abram, Jacob, and Moses receive a remarkably mixed treatment from J.'
Also, on the basis of sensitivity to subject and social vision, Bloom argues for a female J. Of course, women in positions of authority (as any courtly author or historian would have to be) were very rare in ancient Middle Eastern culture, but not unheard of; of course, literacy rates for women were incredibly low, and there has always been the unspoken assumption that, naturally, the authors of all ancient texts are men.
Whether or not you subscribe to this (and I must confess, I am less than convinced, clever and interesting and thought-provoking as Bloom's essay may be), both on the person of the author of J, as well as many of his other equally unorthodox views, this text still provides much food for thought, and an interesting side text with which to read the accounts in Genesis and Exodus.
Reading Rosenberg's translation is, likewise, an interesting exercise. I would wish for footnote or some key to be able to follow along in the Bible, but Rosenberg's purpose was to let J stand as its own text, on its own merits, and thus, without interruption, he has done that here. A refreshing look at familiar texts, Rosenberg's new translation will give things to think and argue about for some time.
Essentially, Golding seems to say that, brought to our lowest common denominator in a fight for life, we are all self-centered, that greed takes over. I found the argument weak because we discover that Martin was this way already. I would've liked to see a selfless person's fight for existence and the consequences of his actions.
Or maybe that's Golding's point: Martin's self-centeredness eventually corrodes his ability to survive because the motivations run shallow. Numerous true-life accounts show the struggle of men and women to rise above their base needs and extend life heroically to others. Selflessness often leads to the survival of the group, it seems, but in this book we have only one character's survival to consider.
A second reading might reveal to me more of Golding's intentions in this story, but the fact remains: Golding knows how to build word upon word until you are trapped within the dwelling of his character's minds. That alone lifts this book above the volumes of so-called literature stacked on most shelves.
Based on Golding's own standards from his other books, I cannot highly recommend this as a great story, but only as a great example of powerful wordage and characterization. I think Golding sells us short here on the premise of survival. I finished the last page with little emotional or intellectual reaction. I felt, like Martin, only blank disillusionment.