Classic Film Quotes

But the problem with readers, the idea we're given of reading is that the model of a reader is the person watching a film, or watching television. So the greatest principle is, "I should sit here and I should be entertained." And the more classical model, which has been completely taken away, is the idea of a reader as an amateur musician. An amateur musician who sits at the piano, has a piece of music, which is the work, made by somebody they don't know, who they probably couldn't comprehend entirely, and they have to use their skills to play this piece of music. The greater the skill, the greater the gift that you give the artist and that the artist gives you. That's the incredibly unfashionable idea of reading. And yet when you practice reading, and you work at a text, it can only give you what you put into it. It's an old moral, but it's completely true.

Your generation - you've not heard the Verve or Jimi Hendrix or Eminem, you've not read The Catcher in the Rye, you've not seen a classic film like Terminator or Blade Runner. All you've done is read dross, listen to crap and watch Disney movies with happy endings. And what kind of generation have we produced? A slow, simple, dull one who never questions anything. A stunted generation. It's devolution because in order for society to progress, you need to be able to debate ideas, to question, to see the dark and the light in things

Books act like a developing fluid on film. That is, they bring into consciousness what you didn’t know you knew.

Never say never, for if you live long enough, chances are you will not be able to abide by the simplest of such injunctions.

That's what I like about film-it can be bizarre, classic, normal, romantic. Cinema is to me the most versatile thing.

I guess that’s all forever is,’ his father replied. ‘Just one long trail of nows. And I guess all you can do is try and live one now at a time without getting too worked up about the last now or the next now.

We have an agreement," she explained. "I watch nothing to do with a hobbit, Vulcan, or comic book hero, and in return, Dexter's not forced to sit through a foreign romance, a BBC production, or one my classic films.

He looked just perfect to play Dorian Gray in a film version of Oscar Wilde's novel. Young, graceful, and indecently fresh and handsome, he could easily have worn a badge that said READY FOR DEBAUCHERY!

The most interesting of the classic movie genres to me are the indigenous ones: the Western, which was born on the Frontier, the Gangster Film, which originated in the East Coast cities, and the Musical, which was spawned by Broadway. They remind me of jazz: they allowed for endless, increasingly complex, sometimes perverse variations. When these variations were played by the masters, they reflected the changing times; they gave you fascinating insights into American culture and the American psyche.

But, you see, Jo wasn’t a heroine, she was only a struggling human girl like hundreds of others, and she just acted out her nature, being sad, cross, listless, or energetic, as the mood suggested. It’s highly virtuous to say we’ll be good, but we can’t do it all at once, and it takes a long pull, a strong pull, and a pull all together before some of us even get our feet set in the right way.

You both love Tolstoy and Dostoyevsky, Hawthorne and Melville, Flaubert and Stendahl, but at that stage of your life you cannot stomach Henry James, while Gwyn argues that he is the giant of giants, the colossus who makes all other novelists look like pygmies. You are in complete harmony about the greatness of Kafka and Beckett, but when you tell her that Celine belongs in their company, she laughs at you and calls him a fascist maniac. Wallace Stevens yes, but next in line for you is William Carlos Williams, not T.S. Eliot, whose work Gwyn can recite from memory. You defend Keaton, she defends Chaplin, and while you both howl at the sight of the Marx Brothers, your much-adored W.C. Fields cannot coax a single smile from her. Truffaut at his best touches you both, but Gwyn finds Godard pretentious and you don't, and while she lauds Bergman and Antonioni as twin masters of the universe, you reluctantly tell her that you are bored by their films. No conflicts about classical music, with J.S. Bach at the top of the list, but you are becoming increasingly interested in jazz, while Gwyn still clings to the frenzy of rock and roll, which has stopped saying much of anything to you. She likes to dance, and you don't. She laughs more than you do and smokes less. She is a freer, happier person than you are, and whenever you are with her, the world seems brighter and more welcoming, a place where your sullen, introverted self can almost begin to feel at home.

Cinema – all art really – has great power. Power to illuminate. Power to transform. For those of us who experience film as literature, classic movies comprised an introductory education in the genre. As kids, many of us went searching through library shelves for obscure source novels after seeing some old movie or other. It was the start of many an adventure.

Ben actually had no intention of dancing at the ball. That, as far as he was concerned, was for pussies, a judgement he also gave to art, classical music, black and white films, and any books without serial killers, or explosions, or zombies

Overuse at best is needless clutter; at worst, it creates the impression that the characters are overacting, emoting like silent film stars. Still, an adverb can be exactly what a sentence needs. They can add important intonation to dialogue, or subtly convey information.

Concert pianists get to be quite chummy with dead composers. They can't help it. Classical music isn't just music. It's a personal diary. An uncensored confession in the dead of night. A baring of the soul. Take a modern example. Florence and the Machine? In the song 'Cosmic Love,' she catalogs the way in which the world has gone dark, distorting her, when she, a rather intense young woman, was left bereft by a love affair. 'The stars, the moon, they have all been blown out.

Is it fair to call The Princess Bride a classic? The storybook story about pirates and princesses, giants and wizards, Cliffs of Insanity and Rodents of Unusual Size? It's certainly one of the most often quoted films in cinema history, with lines like: "Hello. My name is Inigo Montoya. You killed my father. Prepare to die." "Inconceivable?" "Anybody want a peanut?" "Have fun storming the castle." "Never get involved in a land war in Asia." "Life is pain, Highness. Anyone who says differently is selling something." "Rest well, and dream of large women." "I hate for people to die embarrassed." "Please consider me as an alternative to suicide." "This is true love. You think this happens every day?" "Get used to disappointment." "I'm not a witch. I'm your wife." "Mawidege. That bwessed awangement." "You seem a decent fellow. I hate to kill you."... You seem a decent fellow. I hate to die." "Death cannot stop true love. All it can do is delay it for a while." "Never go in against a Sicilian when death is on the line!" "There's a shortage of perfect breasts in this world. It would be a pity to damage yours." And of course... "As you wish.

The reader is the space on which all the quotations that make up a writing are inscribed without any of them being lost; a text's unity lies not in its origin but in its destination. Yet this destination cannot any longer be personal: the reader is without history, biography, psychology; he is simply that someone who holds together in a single field all the traces by which the written text is constituted…Classic criticism has never paid any attention to the reader; for it, the writer is the only person in literature…we know that to give writing its future, it is necessary to overthrow the myth: the birth of the reader must be at the cost of the death of the Author. [Final passage in "The Death of the Author," in Image-Music-Text, by Roland Barthes, Trans. Stephen Heath (1977)]

Fantasyland was designed as a home for some of the classic characters [from those films], and as a symbol of the magic, hope and beauty of the human imagination.

The show was over and you had a sinister feeling that out there in the darkness all over the country there were millions of kids—decoding.

The fairy tale of film—created with the magic of animation—is the modern equivalent of the great parables of the Middle Ages. Creation is the word. Not adaptation. We can translate the ancient fairy tale into its modern equivalent without losing the lovely patina and savor of its once-upon-a-time quality. We have proved that age-old kind of entertainment based on the classic fairy tale recognizes no young, no old.

Our family always had its Christmas on Christmas Eve. Other less fortunate people, I had heard, opened their presents in the chill clammy light of dawn. Far more civilized, our Santa Claus recognized that barbaric practice for what it was.

What kind of books do you like?' 'I like books about nice people. And a story where it all comes out right in the end.' 'But Nancibel, that's not true to life.' 'I daresay not. Why should it be?' 'You're an escapist.' 'Pardon?' 'You don't want the face facts.' 'Not in story books, I don't. I face plenty between Monday and Saturday without reading about them.' Bruce sighed. 'I don't think a book ought to be sad,' said Nancibel, 'unless it's a great classical book, like 'Wuthering Heights.' 'Oh! You've read 'Wuthering Heights'. Did you like it?' 'Yes, but I didn't think it was the right part for Merle Oberon. Running about with bare feet, well she was hobbling most of the time. You could see she wasn't used to it.' 'Oh... you mean the film.

Farber says (in my recollection, anyway) the European (or classical) art, including film, is culturally assumed to be a monumental slab. It's about that slab, and how it's been shaped, or what's been carved on it. In "termite art" though, your slab has been wormholed countless times, and its meaning is really taking place in the resulting interstices. The actual art of the piece, in other words, and your enjoyment of it, is taking place in the cracks, and the shape of the slab is coincidental and ultimately meaningless.

Deanna Durbin's movies are about innocence and sweetness. They're from a different time and a different place. Outside the movie house, there was Depression, poverty, war, death, and loss. Audiences then were willing to pretend, to enter into a game of escape. No one really thought that the world was like a Deanna Durbin movie, they just wanted to pretend it was for about an hour and a half.

Old Harry, who knew more about boats and the sea than anybody I knew, was sleeping off last night's tequila on my big cruiser/houseboat, Stella. She'd been named after Gail Russell's character in an old classic film titled, The Uninvited. It was Harry's favorite movie.

The collective sign of relief heaved on V-J Day ought to have inspired Hollywood to release a flood of "happily ever after" films. But some victors didn't feel too good about their spoils. They'd seen too much by then. Too much warfare, too much poverty, too much greed, all in the service of rapacious progress. A bundle of unfinished business lingered from the Depression — nagging questions about ingrained venality, mean human nature, and the way unchecked urban growth threw society dangerously out of whack. Writers and directors responded by delivering gritty, bitter dramas that slapped our romantic illusions in the face and put the boot to the throat of the smug bourgeoisie. Still, plenty of us took it — and liked it.

Government as we now know it in the USA and other economically advanced countries is so manifestly horrifying, so corrupt, counterproductive, and outright vicious, that one might well wonder how it continues to enjoy so much popular legitimacy and to be perceived so widely as not only tolerable but indispensable. The answer, in overwhelming part, may be reduced to a two-part formula: bribes and bamboozlement (classically "bread and circuses"). Under the former rubric falls the vast array of government "benefits" and goodies of all sorts, from corporate subsidies and privileges to professional grants and contracts to welfare payments and health care for low-income people and other members of the lumpenproletariat. Under the latter rubric fall such measures as the government schools, the government's lapdog news media, and the government's collaboration with the producers of professional sporting events and Hollywood films. Seen as a semi-integrated whole, these measures give current governments a strong hold on the public's allegiance and instill in the masses and the elites alike a deep fear of anything that seriously threatens the status quo.

What is more, the whole apparatus of life has become so complex and the processes of production, distribution, and consumption have become so specialized and subdivided, that the individual person loses confidence in his own unaided capacities: he is increasingly subject to commands he does not understand, at the mercy of forces over which he exercises no effective control, moving to a destination he has not chosen. Unlike the taboo-ridden savage, who is often childishly over-confident in the powers of his shaman or magician to control formidable natural forces, however inimical, the machine-conditioned individual feels lost and helpless as day by day he metaphorically punches his time-card, takes his place on the assembly line, and at the end draws a pay check that proves worthless for obtaining any of the genuine goods of life. This lack of close personal involvement in the daily routine brings a general loss of contact with reality: instead of continuous interplay between the inner and the outer world, with constant feedback or readjustment and with stimulus to fresh creativity, only the outer world-and mainly the collectively organized outer world of the power system-exercises authority: even private dreams must be channeled through television, film, and disc, in order to become acceptable. With this feeling of alienation goes the typical psychological problem of our time, characterized in classic terms by Erik Erikson as the 'Identity Crisis.' In a world of transitory family nurture, transitory human contacts, transitory jobs and places of residence, transitory sexual and family relations, the basic conditions for maintaining continuity and establishing personal equilibrium disappear. The individual suddenly awakens, as Tolstoi did in a famous crisis in his own life at Arzamas, to find himself in a strange, dark room, far from home, threatened by obscure hostile forces, unable to discover where he is or who he is, appalled by the prospect of a meaningless death at the end of a meaningless life.

Picture it. Nineteenth-century man with his horses, dogs, carts, slow motion. Then, in the twentieth century, speed up your camera. Books cut shorter. Condensations. Digests, Tabloids. Everything boils down to the gag, the snap ending.” “Snap ending.” Mildred nodded. “Classics cut to fit fifteen-minute radio shows, then cut again to fill a two-minute book column, winding up at last as a ten- or twelve-line dictionary resume. I exaggerate, of course. The dictionaries were for reference. But many were those whose sole knowledge of Hamlet (you know the title certainly, Montag; it is probably only a faint rumor of a title to you, Mrs. Montag), whose sole knowledge, as I say, of Hamlet was a one-page digest in a book that claimed: now at last you can read all the classics; keep up with your neighbors. Do you see? Out of the nursery into the college and back to the nursery; there’s your intellectual pattern for the past five centuries or more.” Mildred arose and began to move around the room, picking things up and putting them down. Beatty ignored her and continued: “Speed up the film, Montag, quick. Click, Pic, Look, Eye, Now, Flick, Here, There, Swift, Pace, Up, Down, In, Out, Why, How, Who, What, Where, Eh? Uh! Bang! Smack! Wallop, Bing, Bong, Boom! Digest-digests, digest-digest-digests. Politics? One column, two sentences, a headline! Then, in mid-air, all vanishes! Whirl man’s mind around about so fast under the pumping hands of publishers, exploiters, broadcasters that the centrifuge flings off all unnecessary, time-wasting thought!” Mildred smoothed the bedclothes. Montag felt his heart jump and jump again as she patted his pillow. Right now she was pulling at his shoulder to try to get him to move so she could take the pillow out and fix it nicely and put it back. And perhaps cry out and stare or simply reach down her hand and say, “What’s this?” and hold up the hidden book with touching innocence. “School is shortened, discipline relaxed, philosophies, histories, languages dropped, English and spelling gradually gradually neglected, finally almost completely ignored. Life is immediate, the job counts, pleasure lies all about after work. Why learn anything save pressing buttons, pulling switches, fitting nuts and bolts?

And because they had mass, they became simpler,” said Beatty. “Once, books appealed to a few people, here, there, everywhere. They could afford to be different. The world was roomy. But then the world got full of eyes and elbows and mouths. Double, triple, quadruple population. Films and radios, magazines, books leveled down to a sort of paste pudding norm, do you follow me?” “I think so.” Beatty peered at the smoke pattern he had put out on the air. “Picture it. Nineteenth-century man with his horses, dogs, carts, slow motion. Then, in the twentieth century, speed up your camera. Books cut shorter. Condensations. Digests, Tabloids. Everything boils down to the gag, the snap ending.” “Snap ending.” Mildred nodded. “Classics cut to fit fifteen-minute radio shows, then cut again to fill a two-minute book column, winding up at last as a ten- or twelve-line dictionary resume.

Everything comes to he who waits. I guess. At last, after at least 200 years of constant vigil, there was delivered to me a big, fat, lumpy letter. There are few things more thrilling in Life than lumpy letters. That rattle. Even to this day I feel a wild surge of exultation when I run my hands over an envelope that is thick, fat, and pregnant with mystery.

How may a mortal, face and defeat the Kraken

But as the old truism goes, every man has his chance, and when yours comes you had better grab it.

Like all good cult followers, we will gloss over the imperfections of The Quiet Man … Like little blemishes on the faces of those we love, they serve only to increase our affection.

What Mayer did in the thirties― what he was situated to do as a Jew yearning to belong― was provide reassurance against the anxieties and disruptions of the time. He did this by fashioning a vast, compelling national fantasy out of his dreams and out of the basic tenets of his own dogmatic faith― a belief in virtue, in the bulwark of family, in the merits of loyalty, in the soundness of tradition, in America itself.

In Cecil B. DeMille’s 1920 film Why Change Your Wife?, the usually glamorous Gloria Swanson played a wife who wore glasses, listened to classical music, and read such books as How to Improve Your Mind. It was obvious to the audience why her husband left her for a perfumed, short-skirted man chaser. But a happy ending was achieved when Swanson’s character ordered some sleeveless, backless dresses and devoted herself to improving her dance steps instead of her mind.

It’s a testament to [Joan Blondell]'s talent that she is so fondly remembered even though so few of her films were even adequate. Her Warners cohorts were given classics while Joan remained the reliable backup in unremarkable films badly needing her gifts.

Even though he had lived in Monroe County his whole life, Walter McMillian had never heard of Harper Lee or To Kill a Mockingbird. Monroeville, Alabama, celebrated its native daughter Lee shamelessly after her award-winning book became a national bestseller in the 1960s. She returned to Monroe County but secluded herself and was rarely seen in public. Her reclusiveness proved no barrier to the county’s continued efforts to market her literary classic—or to market itself by using the book’s celebrity. Production of the film adaptation brought Gregory Peck to town for the infamous courtroom scenes; his performance won him an Academy Award. Local leaders later turned the old courthouse into a “Mockingbird” museum. A group of locals formed “The Mockingbird Players of Monroeville” to present a stage version of the story. The production was so popular that national and international tours were organized to provide an authentic presentation of the fictional story to audiences everywhere. Sentimentality about Lee’s story grew even as the harder truths of the book took no root.

On January 24th, Apple computers will introduce Macintosh. And you’ll see why 1984 won’t be like 1984.” – Old Hollywood film director Sir Ridley Scott’s classic “1984” Apple Macintosh commercial, first aired 15 Dec. 1983, Top Ten Commercials of All Time, 2050 edition “Well, it all did lead to 1984.” – Goli, the tek-lord, 2089

I smile at my friends, but Mer and Rashmi and Josh are distracted, arguing about something that happened over dinner. St. Clair sees me and smiles back. "Good?" I nod.He looks pleased and ducks into the row after me. I always sit four rows up from the center, and we have perfectseats tonight.The chairs are classic red. The movie begins,and the title screen flashes up. "Ugh,we have to sit through the credits?" Rashmi asks. They roll first,like in all old films. I read them happily. I love credits. I love everything about movies. The theater is dark except for the flicker of blacks and whites and grays on-screen. Clark Gable pretends to sleep and places his hand in the center of an empty bus seat. After a moment of irritation,Claudette Colbert gingerly plucks it aside and sits down. Gable smiles to himself,and St. Clair laughs. It's odd,but I keep finding myself distracted. By the white of his teeth through the darkness.By a wavy bit of his hair that sticks straight out to the side. By the soft aroma of his laundry detergent. He nudges me to silently offer the armrest,but I decline and he takes it.His arm is close to mine,slightly elevated. I glance at his hands.Mine are tiny compared to his large,knuckly boy hands. And,suddenly,I want to touch him. Not a push,or a shove,or even a friendly hug. I want to feel the creases in his skin,connect his freckles with invisible lines,brush my fingers across the inside of his wrist. He shifts. I have the strangest feeling that he's as aware of me as I am of him. I can't concentrate. The characters on the screen are squabbling, but for the life of me, I don't know what about. How long have I not been paying attention? St. Clair coughs and shifts again. His leg brushes against mine.It stays there. I'm paralyzed. I should move it; it feels too unnatural.How can he not notice his leg is touching my leg? From the corner of my eye,I see the profile of his chin and nose,and-oh,dear God-the curve of his lips. There.He glanced at me. I know he did. I bore my eyes into the screen, trying my best to prove that I am Really Interested in this movie.St. Clair stiffens but doesn't move his leg.Is he holding his breath? I think he is.I'm holding mine. I exhale and cringe-it's so loud and unnatural. Again.Another glance. This time I turn, automatically,just as he's turning away. It's a dance,and now there's a feeling in the air like one of us should say something.Focus,Anna. Focus. "Do you like it?" I whisper. He pauses. "The film?" I'm thankful the shadows hide my blush. "I like it very much," he says. I risk a glance,and St. Clair stares back. Deeply.He has not looked at me like this before.I turn away first, then feel him turn a few beats later. I know he is smiling,and my heart races.

These are the facts of pre-Code Hollywood. The story behind it is monumental, because it deals with struggle for power. The stakes were high: the billion-dollar market for America's sixth-largest industry. The market was mostly Protestant. The industry was mostly Jewish-run. Yet a Midwest Catholic minority gained control. This is the story of *Forbidden Hollywood.*

I’ll imagine it.” She twirled around in front of the gaping maw of a concrete tube. “Do you know the song ‘Dard-e-Disco’ from Om Shanti Om?” “Am I brown?” Om Shanti Om was one of the classic Bollywood films. He’d been forced to watch it countless times. His mother never cooked without a Bollywood film playing on the TV in her kitchen, and the songs from each one were burned into his brain.

Remember all those classic books you HAD to read in school? They sucked, right? Well, guess what? They are actually . . . classics. 'Brave New World', '1984', 'The Martian Chronicles' and even 'Animal Farm' are pretty cool it you're not told you HAVE to read them. If you discover them on your own or if you reread them without having a report due that sends you scurrying to buy CliffNotes or access Wikipedia, then you can actually relax and enjoy them. - Chris Mancini

[Luchino] Visconti came from the Milanese branch of one of Europe’s oldest families, whose roots can be traced back to the early 13th century. He might have appeared as a character in one of his own films about the aristocracy, such as Senso or The Leopard – that’s the life he was born into. But at a certain point in the 1930s, his passion for theatre, opera and the cinema set him on a radically different path. (...) He has often been referred to as a great political artist, but that’s too limiting and frozen a description. His sense of European history was vast and he knew the lives of the rich and powerful first hand – but at a certain point he became drawn to understand the other side of life, that of the poor and powerless. He had a strong sense of the particular manner in which absolutely everyone, from the Sicilian fishermen in his neorealist classic La Terra Trema to the Venetian aristocrats in Senso, was affected by the grand movements of history.

The Heian Period (794–1185) was Japan’s classical era, a time of peace and opulence, when the imperial court in Heian-kyō (“Capital of Peace and Tranquility”: later Kyoto) was the fountainhead of culture, and the arts flourished. Toward the end, however, political power slipped from the aristocracy to the warrior class, the decline of the imperial court led to the decay of the capital, and peace gave way to unrest. This was the part of the Heian Period that interested Akutagawa, who identified it with fin-de-siècle Europe, and he symbolized the decay with the image of the crumbling Rashōmon gate that dominates his story. Director Kurosawa Akira borrowed Akutagawa’s gate and went him one better, picturing it as a truly disintegrating structure, entirely bereft of its Heian lacquer finish, and suggestive of the moral decay against which his characters struggle. His film Rashōmon (1950) was based on two of Akutagawa’s stories, “Rashōmon” and “In a Bamboo Grove.” Both—themselves based on tales from the twelfth century—reach far more skeptical conclusions than the film regarding the dependability of human nature and its potential for good. (Jay Rubin)

During his time at VGIK, Tarkovsky and his fellow students studied all aspects of filmmaking, watching the classics of Soviet cinema and taking part in workshops in which they would demonstrate their technical ability. This even included acting; Tarkovsky’s fellow student and friend, Alexander Gordon, remembers him giving a superb performance as the aging Prince Bolkonsky when Romm got the students to perform scenes from War and Peace during their third year at VGIK. Tarkovsky saw many classics from outside the Soviet Union, including Citizen Kane, the films of John Ford and William Wyler, and the works of the fathers of the French New Wave, Jean Renoir and Jean Vigo. Tarkovsky developed a personal pantheon that included Bergman, Bunuel, Mizoguchi and Kurosawa, Fellini and Antonioni. The only Soviet director who made it into his pantheon was Dovzhenko, although he was good friends with the Georgian director Sergei Parajanov, whom he regarded as ‘a genius in everything’. He also spoke highly of Iosseliani, and, on occasion, of Boris Barnet. But above them all was the towering figure of Robert Bresson, whom Tarkovsky regarded as the ultimate film artist.

What about concerts and opera performances? Nowadays these bring him little pleasure [...] These people have no interest in classical music - they would much prefer operettas or films with Marika Rokk[...] How can he possibly enjoy music under such circumstances? What good is it to invite the finest musicians and conductors of the Reich to Prague, when they must perform for such uneducated audience, who applaud only dutifully and never with enthusiasm. And, of course, the artists sense this immediately; they have a well-developed instinct about their audiences. Therefore, they play and sing any old way, without distinction.

Spectators learn to assign every shot a cause internal to the film's narrative. Jean-Pierre Oudart used the word suture to describe how fillms thus produce the impression of contiguous space by soliciting the viewer's unconscious cooperation. The classical Hollywood film follows the model of Velázquez's Las Meninas, a painting that envelops the space in which we viewers stand, yet erases us in the process. In the classical Hollywood cinema, editing moves far too quickly and efficiently to let us savor this paradox. It solicits, even exploits, our psychic labor in knitting the film together and sells us back that labor as entertainment.

Christmas won’t be Christmas without any presents,” grumbled Jo, lying on the rug. “It’s so dreadful to be poor!” sighed Meg, looking down at her old dress. “I don’t think it’s fair for some girls to have plenty of pretty things, and other girls nothing at all,” added little Amy, with an injured sniff. “We’ve got Father and Mother, and each other,” said Beth contentedly from her corner. The four young faces on which the firelight shone brightened at the cheerful words, but darkened again as Jo said sadly, “We haven’t got Father, and shall not have him for a long time.” She didn’t say “perhaps never,” but each silently added it, thinking of Father far away, where the fighting was.

It scares me how much you can love someone and not be loved in return. It scares me to know that there are people that devote their entire lives to someone they love, and that there are people receiving this love, but not valuing it. That all we love, it might never be enough, and there is no way we can simply make someone stay. Nothing ensures that someone will stay, and that's the thing that scares most people about love. It's unpredictable, it's messy, and at the same time, it is what many people live for. I'm just glad I can enjoy the beauty of it in song and literature without experiencing the heartbreak and suffering for myself. I am safe. I love through the eyes of another, in books and films.

be apart. Despite getting rejected by my top-choice school, I was starting to really believe in myself again based on all the positive feedback we continued to get on our videos. And besides, I knew I could always reapply to Emerson the following year and transfer. • • • College started out great, with the best part being my newly found freedom. I was finally on my own and able to make my own schedule. And not only was Amanda with me, I’d already made a new friend before the first day of classes from a Facebook page that was set up for incoming freshmen. I started chatting with a pretty girl named Chloe who mentioned that she was also going to do the film and video concentration. Fitchburg isn’t located in the greatest neighborhood, but the campus has lots of green lawns and old brick buildings that look like mansions. My dorm room was a forced triple—basically a double that the school added bunk beds to in order to squeeze one extra person in. I arrived first and got to call dibs on the bunk bed that had an empty space beneath it. I moved my desk under it and created a little home office for myself. I plastered the walls with Futurama posters and made up the bed with a new bright green comforter and matching pillows. My roommates were classic male college stereotypes—the football player and the stoner. Their idea of decorating was slapping a Bob Marley poster and a giant ad for Jack Daniels on the wall.

recorded his family’s experiences year after year. He did so in such an entertaining and original manner that his films have gradually become classics. In Disneyland Dream, the family – father, mother, and three children aged between four and eleven – enters a competition sponsored by the then-new Scotch tape. The winners are to be treated to a trip – by airplane! – to the recently opened Disneyland in Anaheim, California. Lo and behold the youngest child, Danny, wins first prize with the indomitable slogan: ‘I like “Scotch” brand cellophane tape because when some things tear then I can just use it.’ Excitement all round, and the Barstows’ neighbours step out into their front gardens to wave the family off. Then comes the thrilling

Still, everything in their house was buffed to a high, flat shine, so much reflection to protect the fact that there was nothing underneath. They didn’t read; there were a few books, a set of encyclopedias (the wine-colored spines warmed up the den), but the only well-leafed volumes were instruction manuals, do-it-yourself how-to’s, cookbooks, and a haggard set of The Way Things Work, volumes one and two. They had no comprehension why anyone would seek out a film with an unhappy ending or buy a painting that wasn’t pretty. They owned a top-shelf stereo with speakers worth $1,000 apiece, but only a handful of easy-listening and best-of CDs: Opera Stoppers; Classical Greatest Hits. That sounds lazy, but I think it was more helpless: They didn’t know what music was for.

The main thing is not to be deceived, that is, to lie and and simulate better than the others. All Stendhal's great novels revolve around the problem of hypocrisy, around the secret of how to deal with men and how to rule the world; they are all in the nature of text-book of political realism and courses of instruction in political amoralism. In his critique of Stendhal, Balzac already remarks that Chartreuse de Parme is a new Principe, which Machiavelli himself, if he had lived as an emigre in the Italy of nineteenth century, would not have been able to write any differently. Julien Sorel's Machiavellian motto, "Qui veut les fins veut les moyens," here acquires its classical formulation, as used repeatedly by Balzac himself, namely that one must accept the rules of the world's game, if one wants to count in the world and to take part in the play.

It was in Cleveland that Magic Slim became the most successful pornographic film producer in America. His training center was a key link in a human trafficking supply chain stretching from the former Soviet Republics in Eastern Europe to the United States. Trafficking accounts for an estimated $32 billion in annual trade with sex slavery and pornographic film production accounting for the greatest percentage. The girls arrived at Slim’s building young and naive, they left older and wiser. This was a classic value chain with each link making a contribution.  Slim’s trainers were the best, and it showed in the final product. Each class of girls was judged on the merits. The fast learners went on to advanced training. They learned proper etiquette, social skills and party games. They learned how to dress, apply makeup and discuss world events.  Best in-class were advertised in international style magazines with code words. These codes were known only to select clients and certain intermediaries approved by Slim. This elaborate distribution system was part of Slim’s business model, his clients paid an annual subscription fee for the on-line dictionary. The code words and descriptions were revised monthly.  An interested client would pay an access fee for further information that included a set of professional  photographs, a video and voice recordings of the model addressing the client by name.  Should the client accept, a detailed travel itinerary was submitted calling for first class travel and accommodation.  Slim required a letter of understanding spelling out terms and conditions and a 50% deposit. He didn’t like contracts, his word was his bond, everyone along the chain knew that. Slim's business was booming.

Fritz Lang's 1927 film Metropolis is commonly regarded as one of the classics of cinema, and at the time it was probably the most expensive film ever made. Only in light of recent restoration work, though, can we see how explicitly it draws on apocalyptic themes in its prophetic depiction of modern society. Partly, Metropolis reflects the ideas of Oswald Spengler, whose sensationally popular book The Decline of the West appeared in 1918. Spengler presented nightmare forecasts of the vast megalopolis, ruled by the superrich, with politics reduced to demagoguery and Caesarism, and religion marked by strange oriental cults. Lang borrowed that model but added explicit references to the Bible, and particularly Revelation. In the future world of Metropolis, the ruling classes dwell in their own Tower of Babel, while the industrial working class is literally enslaved to Moloch.

Her first really great role, the one that cemented the “Jean Arthur character,” was as the wisecracking big-city reporter who eventually melts for country rube Gary Cooper in Frank Capra’s Mr. Deeds Goes to Town (1936). It was the first of three terrific films for Capra: Jean played the down-to-earth daughter of an annoyingly wacky family in Capra’s rendition of Kaufman and Hart’s You Can’t Take It With You (1938), and she was another hard-boiled city gal won over by a starry-eyed yokel in Mr. Smith Goes to Washington (1939). “Jean Arthur is my favorite actress,” said Capra, who had successfully worked with Stanwyck, Colbert and Hepburn. “. . . push that neurotic girl . . . in front of the camera . . . and that whining mop would magically blossom into a warm, lovely, poised and confident actress.” Capra obviously recognized that Jean was often frustrated in her career choice.

Once, books appealed to a few people, here, there, everywhere. They could afford to be different. The world was roomy. But then the world got full of eyes and elbows and mouths. Double, triple, quadruple population. Films and radios, magazines, books levelled down to a sort of paste pudding norm [...]. [...] Nineteenth-century man with his horses, dogs, carts, slow motion. Then, in the twentieth century, speed up your camera. Books cut shorter. Condensations, Digests. Tabloids. Everything boils down to the gag, the snap ending. [...] Classics cut to fit fifteen-minute radio shows, then cut again to fill a two-minute book column, winding up at last as a ten- or twelve-line dictionary resume. I exaggerate, of course. The dictionaries were for reference. But many were those whose sole knowledge of Hamlet [...] was a one-page digest in a book that claimed: "now at least you can read all the classics; keep up with your neighbors". Do you see? Out of the nursery into the college and back to the nursery; there's your intellectual pattern for the past five centuries or more. [...] Speed up the film, Montag, quick. Click? Pic, Look, Eye, Now, Flick, Here, There, Swift, Pace, Up, Down, In, Out, Why, How, Who, What, Where, Eh? Uh! Bang! Smack! Wallop, Bing, Bong, Boom! Digest-digests, digest-digest-digests. Politics? One column, two sentences, a headline! Then, in mid-air, all vanishes! Whirl man's mind around about so fast under the pumping hands of publishers, exploiters, broadcasters, that the centrifuge flings off all unnecessary, time-wasting thought! [...] School is shortened, discipline relaxed, philosophies, histories, languages dropped, English and spelling gradually neglected, finally almost completely ignored. Life is immediate, the job counts, pleasure lies all about after work. Why learn anything save pressing buttons, pulling switches, fitting nuts and bolts? [...] The zipper displaces the button and a man lacks just that much time to think while dressing at dawn, a philosophical hour, and thus a melancholy hour. [...] Life becomes one big pratfall, Montag; everything bang, boff, and wow!

Overtaken by demographic transformation and two generations of socio-geographic mobility, France’s once-seamless history seemed set to disappear from national memory altogether. The anxiety of loss had two effects. One was an increase in the range of the official patrimoine, the publicly espoused body of monuments and artifacts stamped ‘heritage’ by the authority of the state. In 1988, at the behest of Mitterrand’s Culture Minister Jack Lang, the list of officially protected items in the patrimoine culturel of “France—previously restricted to UNESCO-style heirlooms such as the Pont du Gard near Nîmes, or Philip the Bold’s ramparts at Aigues-Mortes—was dramatically enlarged. It is revealing of the approach taken by Lang and his successors that among France’s new ‘heritage sites’ was the crumbling façade of the Hôtel du Nord on Paris’s Quai de Jemappes: an avowedly nostalgic homage to Marcel Carné’s 1938 film classic of that name. But Carné shot that movie entirely in a studio. So the preservation of a building (or the façade of a building) which never even appeared in the film could be seen—according to taste—either as a subtle French exercise in post-modern irony, or else as symptomatic of the unavoidably bogus nature of any memory when subjected thus to official taxidermy.

Delbert was the only Bumpus kid in my grade, but they infested Warren G. Harding like termites in an outhouse. There was Ima Jean, short and muscular, who was in the sixth grade, when she showed up, but spent most of her time hanging around the poolroom. There was a lanky, blue-jowled customer they called Jamie, who ran the still and was the only one who ever wore shoes. He and his brother Ace, who wore a brown fedora and blue work shirts, sat on the front steps at home on the Fourth of July, sucking at a jug and pretending to light sticks of dynamite with their cigars when little old ladies walked by. There were also several red-faced girls who spent most of their time dumping dishwater out of windows. Babies of various sizes and sexes crawled about the back yard, fraternizing indiscriminately with the livestock. They all wore limp, battleship-gray T-shirts and nothing else. They cried day and night. We thought that was all of them—until one day a truck stopped in front of the house and out stepped a girl who made Daisy Mae look like Little Orphan Annie. My father was sprinkling the lawn at the time; he wound up watering the windows. Ace and Emil came running out onto the porch, whooping and hollering. The girl carried a cardboard suitcase—in which she must have kept all her underwear, if she owned any—and wore her blonde hair piled high on her head; it gleamed in the midday sun. Her short muslin dress strained and bulged. The truck roared off. Ace rushed out to greet her, bellowing over his shoulder as he ran: “MAH GAWD! HEY, MAW, IT’S CASSIE! SHE’S HOME FROM THE REFORMATORY!” Emil

place; it’s a mind-set. A strange coincidence: for my project on roots, I was reading a staggering book from 1980 called Le Corps noir (The Black Body) by a Haitian writer named Jean-Claude Charles. He coined the term enracinerrance, a French neologism that fuses the idea of rootedness and wandering. He spent his life between Haiti, New York, and Paris, very comfortably rooted in his nomadism. The first line of one of his experimental chapters is this: “il était une fois john howard griffin mansfield texas” (“once upon a time there was john howard griffin in mansfield texas”). I was stunned to find the small town that shares a border with my hometown in the pages of this Haitian author’s book published in France. What in the world was Mansfield, Texas, doing in this book I’d found by chance while researching roots for a totally unrelated academic project? The white man named John Howard Griffin referred to by Charles had conducted an experiment back in the late 1950s in which he disguised himself as a black man in order to understand what it must feel like to be black in the South. He darkened his skin with an ultraviolet lamp and skin-darkening medication and then took to the road, confirming the daily abuses in the South toward people with more melanin in their skin. His experiences were compiled in the classic Black Like Me (1962), which was later made into a film. When the book came out, Griffin and his family in Mansfield received death threats. It is astounding that I found out about this experiment, which began one town over from mine, through a gleefully nomadic Haitian who slipped it into his pain-filled essay about the black body. If you don’t return to your roots, they come and find you.

The whitewash of Kingdom of Heaven Kingdom of Heaven is a classic cowboys-and-Indians story in which the Muslims are noble and heroic and the Christians are venal and violent. The script is heavy on modern-day PC clichés and fantasies of Islamic tolerance; brushing aside dhimmi laws and attitudes (of which Ridley Scott has most likely never heard), it invents a peace-and-tolerance group called the “Brotherhood of Muslims, Jews and Christians.” But of course, the Christians spoiled everything. A publicist for the film explained, “They were working together. It was a strong bond until the Knights Templar caused friction between them.” Ah yes, those nasty “Christian extremists.” Kingdom of Heaven was made for those who believe that all the trouble between the Islamic world and the West has been caused by Western imperialism, racism, and colonialism, and that the glorious paradigm of Islamic tolerance, which was once a beacon to the world, could be reestablished if only the wicked white men of America and Europe would be more tolerant. Ridley Scott and his team arranged advance screenings for groups like the Council on American-Islamic Relations, making sure that sensitive Muslim feelings were not hurt. It is a dream movie for the PC establishment in every way except one: It isn’t true. Professor Jonathan Riley-Smith, author of A Short History of the Crusades and one of the world’s leading historians of the period, called the movie “rubbish,” explaining that “it’s not historically accurate at all” as it “depicts the Muslims as sophisticated and civilised, and the Crusaders are all brutes and barbarians. It has nothing to do with reality.” Oh, and “there was never a confraternity of Muslims, Jews and Christians. That is utter nonsense.

For Dylan, this electric assault threatened to suck the air out of everything else, only there was too much radio oxygen to suck. “Like a Rolling Stone” was the giant, all-consuming anthem of the new “generation gap” disguised as a dandy’s riddle, a dealer’s come-on. As a two-sided single, it dwarfed all comers, disarmed and rejuvenated listeners at each hearing, and created vast new imaginative spaces for groups to explore both sonically and conceptually. It came out just after Dylan’s final acoustic tour of Britain, where his lyrical profusion made him a bard, whose tabloid accolade took the form of political epithet: “anarchist.” As caught on film by D. A. Pennebaker’s documentary Don’t Look Back, the young folkie had already graduated to rock star in everything but instrumentation. “Satisfaction” held Dylan back at number two during its four-week July hold on Billboard’s summit, giving way to Herman’s Hermits’ “I’m Henry the Eighth, I Am” and Sonny and Cher’s “I Got You Babe” come August, novelty capstones to Dylan’s unending riddle. (In Britain, Dylan stalled at number four.) The ratio of classics to typical pop schlock, like Freddie and the Dreamers’ “I’m Telling You Now” or Tom Jones’s “It’s Not Unusual,” suddenly got inverted. For cosmic perspective, yesterday’s fireball, Elvis Presley, sang “Do the Clam.” Most critics have noted the Dylan influence on Lennon’s narratives. Less space gets devoted to Lennon’s effect on Dylan, which was overt: think of how Dylan rewires Chuck Berry (“Subterranean Homesick Blues”) or revels in inanity (“Rainy Day Women #12 & 35”). Even more telling, Lennon’s keening vocal harmonies in “Nowhere Man,” “And Your Bird Can Sing,” and “Dr. Robert” owed as much to the Byrds and the Beach Boys, high-production turf Dylan simply abjured. Lennon also had more stylistic stretch, both in his Beatle context and within his own sensibility, as in the pagan balalaikas in “Girl” or the deliberate amplifier feedback tripping “I Feel Fine.” Where Dylan skewed R&B to suit his psychological bent, Lennon pursued radical feats of integration wearing a hipster’s arty façade, the moptop teaching the quiet con. Building up toward Rubber Soul throughout 1965, Beatle gravity exerted subtle yet inexorable force in all directions.

Everybody’s Free (To Wear Sunscreen)” Ladies and Gentlemen of the class of '99: Wear sunscreen. If I could offer you only one tip for the future, sunscreen would be it. The long term benefits of sunscreen have been proved by scientists, whereas the rest of my advice has no basis more reliable than my own meandering experience. I will dispense this advice now. Enjoy the power and beauty of your youth; oh never mind; you will not understand the power and beauty of your youth until they've faded. But trust me, in 20 years you’ll look back at photos of yourself and recall in a way you can’t grasp now how much possibility lay before you and how fabulous you really looked. You are not as fat as you imagine. Don’t worry about the future; or worry, but know that worrying is as effective as trying to solve an algebra equation by chewing bubblegum. The real troubles in your life are apt to be things that never crossed your worried mind; the kind that blindside you at 4:00 pm on some idle Tuesday. Do one thing everyday that scares you. Sing. Don’t be reckless with other people’s hearts; don’t put up with people who are reckless with yours. Floss. Don’t waste your time on jealousy; sometimes you’re ahead; sometimes you’re behind; the race is long, and in the end it’s only with yourself. Remember compliments you receive; forget the insults. If you succeed in doing this, tell me how. Keep your old love letters; throw away your old bank statements. Stretch. Don’t feel guilty if you don’t know what you wanna do with your life; the most interesting people I know didn’t know at 22 what they wanted to do with their lives; some of the most interesting 40 year olds I know still don’t. Get plenty of calcium. Be kind to your knees; you’ll miss them when they’re gone. Maybe you’ll marry -- maybe you won’t. Maybe you’ll have children -- maybe you won’t. Maybe you’ll divorce at 40 -- maybe you’ll dance the funky chicken on your 75th wedding anniversary. Whatever you do, don’t congratulate yourself too much or berate yourself either -- your choices are half chance; so are everybody else’s. Enjoy your body; use it every way you can. Don’t be afraid of it, or what other people think of it. It’s the greatest instrument you’ll ever own. Dance. even if you have nowhere to do it but in your own living room. Read the directions, even if you don’t follow them. Do not read beauty magazines; they will only make you feel ugly. Get to know your parents; you never know when they’ll be gone for good. Be nice to your siblings; they're your best link to your past and the people most likely to stick with you in the future. Understand that friends come and go, but for the precious few you should hold on. Work hard to bridge the gaps in geography, in lifestyle, because the older you get the more you need the people you knew when you were young. Live in New York City once, but leave before it makes you hard. Live in Northern California once, but leave before it makes you soft. Travel. Accept certain inalienable truths: prices will rise; politicians will philander; you too will get old, and when you do you’ll fantasize that when you were young prices were reasonable, politicians were noble, and children respected their elders. Respect your elders. Don’t expect anyone else to support you. Maybe you have a trust fund; maybe you'll have a wealthy spouse; but you never know when either one might run out. Don’t mess too much with your hair, or by the time you're 40, it will look 85. Be careful whose advice you buy, but be patient with those who supply it. Advice is a form of nostalgia: dispensing it is a way of fishing the past from the disposal, wiping it off, painting over the ugly parts, and recycling it for more than it’s worth. But trust me on the sunscreen. Baz Luhrmannk, William Shakespeare's Romeo & Juliet (1996)

David Breashears is probably best known for his high-altitude cinematography—a world-class climber, he took the IMAX images for the classic film Everest. But one of his most important projects consists of still images like these. He took old pictures of the roof of the world—many from the 1921 Mallory expedition to Everest—and painstakingly found the same vantage points so he could recreate the shots eight decades later. Side by side, what the images showed was an almost unbelievable loss of ice—the scale of these mountains is so huge that it takes a moment to realize that, in the pictures of the Ronbuk Glacier, 400 vertical feet of ice (that’s taller than the Statue of Liberty) has disappeared.

That is, while many people prefer a happy ending (a classic comedy), sometimes a message can be communicated more powerfully by a classic tragedy.

What man can quote a scene from the 1939 film classic? That does not happen in real life, hell, it doesn’t even happen in books. I halted hastily in the middle of the parking lot. Of course—it was obvious as a hooker at a debutant ball — Hunter. Was. Gay.

The buzzards over Pondy Woods Achieve the blue tense altitudes Black figments that the woods release, Obscenity in form and grace, Drifting high through the pure sunshine Till the sun in gold decline. (...) By the buzzard roost Big Jim Todd Listened for hoofs on the corduroy road Or for the foul and sucking sound A man's foot makes on the marshy ground. Past midnight, when the moccasin Slipped from the log and, trailing in Its obscured waters, broke The dark algae, one lean bird spoke, (...) "[Big Jim] your breed ain't metaphysical." The buzzard coughed, His words fell In the darkness, mystic and ambrosial. "But we maintain our ancient rite, Eat the gods by day and prophesy by night. We swing against the sky and wait; You seize the hour, more passionate Than strong, and strive with time to die -- With time, the beaked tribe's astute ally. "The Jew-boy died. The Syrian vulture swung Remotely above the cross whereon he hung From dinner-time to supper-time, and all The people gathered there watched him until The lean brown chest no longer stirred, Then idly watched the slow majestic bird That in the last sun above the twilit hill Gleamed for a moment at the height and slid Down the hot wind and in the darkness hid. [Big Jim], regard the circumstance of breath: Non omnis moriar, the poet sayeth." Pedantic, the bird clacked its gray beak, With a Tennessee accent to the classic phrase; Jim understood, and was about to speak, But the buzzard drooped one wing and filmed the eyes. At dawn unto the Sabbath wheat he came, That gave to the dew its faithless yellow flame From kindly loam in recollection of The fires that in the brutal rock one strove. To the ripe wheat he came at dawn. Northward the printed smoke stood quiet above The distant cabins of Squiggtown. A train's far whistle blew and drifted away Coldly; lucid and thin the morning lay Along the farms, and here no sound Touched the sweet earth miraculously stilled. Then down the damp and sudden wood there belled The musical white-throated hound. In pondy Woods in the summer's drouth Lurk fever and the cottonmouth. And buzzards over Pondy Woods Achieve the blue tense altitudes, Drifting high in the pure sunshine Till the sun in gold decline; Then golden and hieratic through The night their eyes burn two by two.

The Los Angeles Citizen-News (5/29/58) concurred, but felt the picture had more serious problems in the story department:   Unfortunately, the story, as adapted for the screen comes off less praiseworthy, for most of the time the picture is not a little confusing. The story line is not easy to follow. ... Vertigo is technically a topnotch film. Storywise, little can be said. Hitchcock does as well as he can, considering the script, in a directorial capacity. Vertigo is not his best picture.

disparity between Louie and Woody is most pronounced. In Woody Allen comedies, the Woody protagonist or surrogate takes it upon himself to tutor the young women in his wayward orbit and furnish their cultural education, telling them which books to read (in Annie Hall’s bookstore scene, Allen’s Alvy wants Annie to occupy her mind with Death and Western Thought and The Denial of Death—“You know, instead of that cat book”), which classic films to imbibe at the revival houses back when Manhattan still had a rich cluster of them. In Crimes and Misdemeanors, it’s a 14-year-old female niece who dresses like a junior-miss version of Annie Hall whom Woody’s Clifford squires to afternoon showings at the finer flea pits, advising her to play deaf for the remaining years of her formal schooling. “Don’t listen to what your teachers tell ya, you know. Don’t pay attention. Just, just see what they look like, and that’s how you’ll know what life is really gonna be like.” A more dubious nugget of avuncular wisdom would be hard to imagine, and it isn’t just the Woody stand-in who does the uncle-daddy-mentor-knows-best bit for the benefit of receptive minds in ripe containers. In Hannah and Her Sisters, Max von Sydow’s dour painter-philosophe Frederick is the Old World “mansplainer” of all time, holding court in a SoHo loft which he shares with his lover, Lee, played by Barbara Hershey, whose sweaters abound with abundance. When Lee groans with enough-already exasperation when Frederick begins droning on about an Auschwitz documentary—“You missed a very dull TV show on Auschwitz.

Eugenic rhetoric thus remained dependent on the body exterior as a powerful “material metaphor” for mysterious genetic processes. The desirable stock of the “fit” was imagined in terms of whiteness, beauty, and physical fitness; embodied in the winners of the AES’s “Better Babies” and “Fitter Families” competitions; invoked in books like Madison Grant’s The Passing of the Great Race (1916), which described the progenitors of good American stock as “splendid conquistadores” of Nordic heritage with “absolutely fair skin” and “great stature”; and visualized in eugenic displays.37

Motivated by the belief that “[s]ociety must protect itself; as it claims the right to deprive the murderer of his life, so also it may annihilate the hideous serpent of hopeless protoplasm,” official eugenics directed much of its energy toward identifying, representing in monstrous terms, and seeking to control the agglomerate body of America’s and

Barbara Eden Primarily known as the star of the classic 1960s sitcom I Dream of Jeannie, Barbara Eden remains one of television’s most distinguished and identifiable figures. Her feature film credits are also extensive, including Flaming Star in 1960, The Brass Bottle in 1964, and Harper Valley PTA in 1978. She has starred opposite many of Hollywood’s most famous leading men, Elvis Presley and Tony Randall among them. She was very real, but also a little bit magical, like an angel moving around the world helping people wherever she went. And we got to see her children, Prince William and Prince Harry, grow up to young manhood. I know they were very proud of their famous beautiful mom, as I’m sure she was of them. Surely, she was an inspiration to all of us, everywhere. And it may not be generally known, but Diana donated to charity many dresses she had worn on important occasions so they could be sold to raise funds for the needy. She had impeccable taste in her clothes, which often were copied and began global fashion trends of their own, helping the careers of many young British designers.

Barbara Eden Primarily known as the star of the classic 1960s sitcom I Dream of Jeannie, Barbara Eden remains one of television’s most distinguished and identifiable figures. Her feature film credits are also extensive, including Flaming Star in 1960, The Brass Bottle in 1964, and Harper Valley PTA in 1978. She has starred opposite many of Hollywood’s most famous leading men, Elvis Presley and Tony Randall among them. We cannot help but wonder what might have been, how much more she might have accomplished, if granted a different destiny.

Cold was something that was accepted, like air, clouds, and parents; a fact of Nature, and as such could not be used in any fraudulent scheme to stay out of school.

She also had this friend named The Asp, who whenever she was really in a tight spot would just show up and cut everybody’s head off.

I've worked very hard, you know," she confided to him, "and I've planted some kind of-I've been lucky enough, I guess, to plant a star-and then people wanted to either get in the act or else they wanted to rob me emotionally or financially, whatever. And then walk away and it's always lonely

...they had us working days and nights on end" Judy complained in McCall's. "They'd give us pep-up pills to keep us on our feet long after we were exhausted. Then they'd take us to the studio hospital and knock us cold with sleeping pills- Mickey sprawled out on one bed and me on another. Then after four hours they'd wake us up and give us the pep-up pills again so we could work another seventy-two hours in a row. Half of the time we were hanging from the ceiling, but it became a way of life for us.

...the only way to keep a classical work alive, is to treat it as 'open' pointing towards the future, or, to use the metaphor evoked by Walter Benjamin, to act as if the classical work is a film for which the appropriate chemical liquids to develop it was invented only later, so that it is only today that we can get the full picture.

Added to the exigencies of structure are the necessities developing about the recurring characters in any [television] series. These types must remain stable enough for audience identification and development of residual personality, yet they are also responsible for satisfying the constant demand for variety. Irwin Blacker indicates the problem of developing character as one of the difficulties of creating a classic Western in the television format. If the story is to have any significance, says Blacker, the people in it must change; yet in a Western series the hero cannot risk change. The writer, therefore, must continually use "guest" characters who are able to develop, change, or die within the context of the weekly episode while the hero functions as a catalyst in that action. This constraint, though preventing the series from developing into a significant drama, achieves a twofold purpose necessary to the continuing story: the variety of secondary plots and character retains audience interest; the stability of the continually developing (but basically unchanging) residual personality of the hero sustains audience loyalty.

White supremacy posits that because White people are the most beautiful and talented, they should be the faces that we see in magazines, on television, and in film; because they are the most intelligent, their books and theories (the “classics”) should be the focal point of our educations; because they are the most authoritative, they should be the people in charge of . . . well, everything. White supremacy tells us that what is White is universally right and that any departure from the norm is a deficiency to be remedied. And because the majority of US Whites live, work, and worship in social isolation from people of color, they rarely have the opportunity for the kind of meaningful cross-cultural exchange that might occasion them to question their internalized sense of superiority. What limited cross-cultural engagement they do have (such as on mission trips) occurs in the context of such an enormous power imbalance that it usually affirms, rather than challenges, their cultural comfort.

Consider the cast. Conrad Veit, the somnambulist in the classic 1920 expressionist film The Cabinet of Dr. Caligari, had left Germany with his Jewish wife in 1933; the highest-paid member of the cast, he starred as Major Heinrich Strasser.

The degradation of love here serves merely as a social defence mechanism. The stability of medieval feudal society and even that of the courtly society of the seventeenth century was not threatened by the dangers of love; they needed no such defence against the excesses of prodigal sons. But now, when the frontiers between the social castes are crossed more and more frequently and not only the nobility but also the bourgeoisie has to defend a privileged position in society, the excommunication of the wild, incalculable love-passion, which threatens the prevailing social order, begins, and a literature arises which finally leads to the Dame aux camélias and to our Garbo films.

Stendhal knows the source of his greatest happiness and his worst misery: the reflexivity of his spiritual life. When he loves, enjoys beauty, feels free and unconstrained, he realizes not only the bliss of these feelings but, at the same time, the happiness of being aware of this happiness. But now that he ought to be completely absorbed by his happiness and feel redeemed from all his limitations and inadequacies, he is still full of problems and doubts: Is that the whole story?—he asks himself. Is that what they call love? Is it possible to love, to feel, to be delighted and yet to observe oneself so coolly and so calmly? Stendhal’s answer is by no means the usual one, which assumes the existence of an insurmountable gulf between feeling and reason, passion and reflexion, love and ambition, but is based on the assumption that modern man simply feels differently, is enraptured and enthusiastic differently from a contemporary of Racine or Rousseau. For them, spontaneity and reflexivity of the emotions were incompatible, for Stendhal and his heroes they are quite inseparable; none of their passions is so strong as the desire to be constantly calling themselves to account for what is going on inside them. Compared with the older literature, this self consciousness implies just as profound a change as Stendhal’s realism, and the overcoming of classical-romantic psychology is just as strictly one of the preconditions of his art as the abolition of the alternative between the romantic escape from the world and the anti-romantic belief in the world.

Following graduation, and after three years of working with General Electric in New York, I took a job in their office in Stamford, Connecticut. And though I was sad leaving a city where there seemed to be a cinema on every corner, I was happy to learn about a newly opened theater near Stamford specializing in experimental, independent, and classic films. One week an unusual advertisement in the theater’s schedule caught my attention. It was a haunting black-and-white photograph of a woman’s face floating above a single word: Thérèse. Though I wasn’t sure what the film was about—something about the ad seemed vaguely religious—I convinced a coworker to accompany me to the screening. The film, directed by Alain Cavalier, was a bold, spare look at the life of Thérèse of Lisieux, the nineteenth-century French saint, about whom I knew absolutely nothing. The almost complete absence of physical scenery meant that the film focused on the quiet interactions of the few characters.

MGM’s 1956 science fiction film, Forbidden Planet. This cult classic movie centers on a rather eccentric but brilliant scientist named Dr. Edward Morbius (played by Walter Pidgeon) and his innocent teenage

Later he insisted that "nudity was never a big thing in my movies. When my characters took off their clothes, you wanted them to put them back on.

Naturalism was never the point.

Readers of the book, paradoxically, will have a different kind of surprise in store for them: What many "Vertigo" aficionados will find perplexing are the systematic, businesslike, matter of fact circumstances under which this odd, obsessional, very un-matter-of-fact film was created.

LETTERS FROM REGIONAL THEATER OWNERS “Stay away from this. A nightmare. Will drive ’em out of your theater. It may be a classic to you, but it’s plumb nuts to your public. Some swell acting and production wasted. Way too extreme.” J. K. BURGESS, Iris Theatre, Velva, North Dakota, Motion Picture Herald, January 3, 1942 “Don’t try to tell me Orson Welles isn’t a genius. Herein he has produced a mighty fine picture. Herewith he has established for me the lowest gross I have ever experienced. I hurt all over.” DANIEL KORMAN, Palace Theatre, Ontario, Canada, Motion Picture Herald, February 28, 1942

In the domain of telling stories, a gesture homologous to translation would be a change in the plot of the original narrative which makes us think 'it is only now that we really understand what the story is about.' This is how we should approach numerous recent attempts to stage some classical opera by not only transposing its action into a different (most often contemporary) era, but also by changing some basic facts of the narrative itself. There is no a priori abstract criterion which would allow us to judge its success of failure: each such intervention is a risky act and must be judged by its own immanent standards. Such experiments often ridiculously misfire - however, not always, and there is no way to tell in advance, so one has to take the risk. Only one thing is certain: the only way to be faithful to a classic work is to take such as risk - avoiding it, sticking to the the traditional letter, is the safest way to betray the spirit of the classic. In other words, the only way to keep a classical work alive is to treat it as 'open', pointing towards the future, or, to use the metaphor evoked by Walter Benjamin, to act as if the classic work is a film for which the appropriate chemical liquid to develop was invented only later, so that it is only today that we can get the full picture. In both these cases, that of translation and that of (re)telling stories, the result is thus the same: instead of the original and its translation (or re-telling), both versions are conceived as fragmentary variations of an impossible Idea which can only be discerned by way of bringing out all its variations.

Bodega Bay was the same harbor where Alfred Hitchcock had filmed his 1963 horror classic, The Birds, the movie that made the world think twice about backyard feeders. Hitchcock knew the worst shocks came from the mundane, and few creatures were as widespread, and as taken for granted, as birds. So the great director had western gulls dive-bombing children at an outdoor birthday party, raspberry-dipped house finches pouring into a living room through the fireplace, and American crows slashing at Tippi Hed-ren while she cowered in a bedroom. Suffice to say, The Birds was not a popular movie with birders on board this tour boat. After lifetimes of weekends in the field, they knew birds didn’t attack humans. The only way Hitchcock had got ravens to chase actors was to sprinkle their hair with seed. Crows lurked on the gutters of the old schoolhouse because he affixed magnets to their feet. Children fleeing swarms of blackbirds in the movie were actually running on a studio treadmill with birds tied to their necks. It all seemed silly to Levantin. The only menacing thing birds ever did to him was poop on his patio.

Indeed, fascist regimes tried to redraw so radically the boundaries between private and public that the private sphere almost disappeared. Robert Ley, head of the Nazi Labor Office, said that in the Nazi state the only private individual was someone asleep. For some observers, this effort to have the public sphere swallow up the private sphere entirely is indeed the very essence of fascism. It is certainly a fundamental point on which fascist regimes differed most profoundly from authoritarian conservatism, and even more profoundly from classical liberalism. There was no room in this vision of obligatory national unity for either free-thinking persons or for independent, autonomous subcommunities. Churches, Freemasonry, class-based unions or syndicates, political parties— all were suspect as subtracting something from the national will.121 Here were grounds for infinite conflict with conservatives as well as the Left. In pursuit of their mission to unify the community within an all-consuming public sphere, fascist regimes dissolved unions and socialist parties. This radical amputation of what had been normal worker representation, encased as it was in a project of national fulfillment and managed economy, alienated public opinion less than pure military or police repression, as in traditional dictatorships. And indeed the fascists had some success in reconciling some workers to a world without unions or socialist parties, those for whom proletarian solidarity against capitalist bosses was willingly replaced by national identity against other peoples. Brooding about cultural degeneracy was so important a fascist issue that some authors have put it at the center. Every fascist regime sought to control the national culture from the top, to purify it of foreign influences, and make it help carry the message of national unity and revival. Decoding the cultural messages of fascist ceremonies, films, performances, and visual arts has today become the most active field of research on fascism. The “reading” of fascist stagecraft, however ingenious, should not mislead us into thinking that fascist regimes succeeded in establishing monolithic cultural homogeneity. Cultural life in fascist regimes remained a complex patchwork of official activities, spontaneous activities that the regimes tolerated, and even some illicit ones. Ninety percent of the films produced under the Nazi regime were light entertainment without overt propaganda content (not that it was innocent, of course). A few protected Jewish artists hung on remarkably late in Nazi Germany, and the openly homosexual actor and director Gustav Gründgens remained active to the end.

One classic example involved a hospital33 group that hired IDEO to help answer the question What is our patient experience like? The hospital executives were surprised when IDEO, instead of doing a snazzy PowerPoint presentation, showed them a long, deadly dull video of a hospital ceiling. The point of the film: “When you lie in a hospital bed all day, all you do is look at the ceiling, and it’s a really shitty experience,” IDEO’s Paul Bennett explained. The firm understood this because someone from IDEO actually checked into the hospital, was wheeled around on a gurney, and then lay in a hospital bed for hours. This kind of “immersive” approach enables the firm to consider a question or problem from the inside out, instead of from the outside looking in. (Soon after seeing the video, the hospital’s nurses took it upon themselves to decorate the ceiling tiles in each room.)

devotees and detractors alike seem to agree that the film’s strongest sequence is neither fantasy nor flimflam, but instead a rather different sort of magic—Astaire magic—embodied in the movie’s big production number, “Coffee Time.

Relief came in the form of a “tab” show—an hour long (see Warner Bros. Footlight Parade for examples) musical review that played in the movie theatres with the film. It was a traveling show and Pan, whose job it was to create the dances as well as perform them, got good experience in the fine art of “doubling in brass.

This strength of feeling over classic stories being ruined wasn't around when the Charles Dickens' novel Oliver Twist was remade into a film in which the lead character was cast in the image of a cartoon cat.

I said, what’s yer first name, kid?” Bumpus, backed up flat against the school wall, finally spoke up: “Delbert.” “Delbert! DELBERT!” Outraged by such a name, Dill addressed the crowd, with scorn dripping from his every word. “Delbert Bumpus! They’re letting everybody in Harding School these days! What the hell kind of a name is that? That must be some kind of hillbilly name!” It was the last time anyone at Warren G. Harding ever said, or even thought, anything like that about Delbert Bumpus. Everything happened so fast after that that no two accounts of it were the same. The way I saw it, Bumpus’ head snapped down low between his shoulder blades. He bent over from the waist, charged over the sand like a wounded wart hog insane with fury, left his feet and butted his black, furry head like a battering-ram into Dill’s rib cage, the sickening thump sounding exactly like a watermelon dropped from a second-story window. Dill, knocked backward by the charge, landed on his neck and slid for three or four feet, his face alternating green and white. His eyes, usually almost unseen behind his cobra lids, popped out like a tromped-on toad-frog’s. He lay flat, gazing paralyzed at the spring sky, one shoe wrenched off his foot by the impact. The schoolyard was hushed, except for the sound of a prolonged gurling and wheezing as Dill, now half his original size, lay retching. It was obvious that he was out of action for some time. Bumpus

Tamar Alexia Fleishman has been a professional writer for over a decade. She’s interviewed A-list celebrities in music, sports, film, attended top concerts and plays, traveled to premium luxury destinations, and eaten at some of the finest restaurants out there. Additionally, she’s developed food and cocktail recipes using exquisite, gourmet ingredients. She collects vintage cookbooks and menus. To that end, many of her “classic articles” give you a taste of restaurants gone by. She roams to share the best the world has to offer. You can contact Tamar at coloneltamar@gmail.com.

On any list of slam-dunk Christian classics, A Man for All Seasons would have something close to top billing. It’s the story of St. Thomas More, the great English lawyer and politician who refused to sacrifice his conscience in order to approve the divorce and remarriage of the king he served, Henry VIII. Barron has credited More’s life, and the 1966 film that captured it, with getting across three basic insights: We’re all responsible for upholding the rights of others; accepting one’s duties often leads to discomfort; and despite the second point, you don’t have to be gloomy about it.