So many of Perrotta’s observations of suburban life are so spot-on — I especially like the way that his lead characters absolutely adore their children while still resenting somewhat the life-changes they’ve caused — but the narrative voice never quite transcends the banality of the lives it is documenting. Maybe that’s the point. I doubt it.
I am of two minds about The Meanings of Social Life: A Cultural Sociology. The argument that Alexander and Philip Smith lay out in Chapter 1 is intriguing, and Alexander’s application of it in his readings of the Holocaust and Watergate are refreshingly useful. The rest, to be perfectly frank, feels a bit like filler.
By John Patrick Diggins For Diggins, the first problem facing any historian of the American Left is one of basic terminology. “The characteristics most often used to define the Left,” he writes, “the demand for change; political ideals like justice, equality, and democracy; anticapitalism and the tactic of dissent; the mentalities of rationalism and ideology—are […]
Spanning the years from the Populist movement of the 1890s to the radical politics of the 1960s, Lasch’s study offers a useful analysis of many of the social, economic, and political forces that have combined to frustrate the American Left in its search for a politically potent mixture of theory and action.
Lenore Beadsman’s life is complicated. The 24 year old heir to the Beadsman baby food empire struggles to balance her career as a call center operator — where the lines of communication seem perpetually crossed — with her, um, complex relationship with her boss, Rick Vigorous, of Frequent and Vigorous Publishing.
In the opening chapters of Their Eyes Were Watching God, an elderly African-American woman sits down with her granddaughter and explains the main lesson she has learned during her difficult life, one that has spanned from the final years of slavery to the more promising days of the twentieth century.
I’ve never read another book like Sculpting in Time. In it Tarkovsky speaks as eloquently about art as he does faith and philosophy, and does so in a remarkably kind, concerned voice. To him, his subject —the unique ability of the cinematic image to touch the soul and inspire spiritual improvement — is quite literally a matter of life and death.
Insdorf sets out with the right questions in mind: How was Kieslowski’s body of work shaped by personal experience, particularly by his life under Communism? What other directors, artists, and thinkers shaped his aesthetic? What preoccupations, both ideological and stylistic, form the backbone of his work? What precipitated his move from documentary to narrative film, and how did each influence the other? Unfortunately, in attempting to answer all of these questions (and in only 180 pages), she fails to address any of them adequately.