Directing Actors Quotes

Directing teenage actors is like juggling jars of nitro-glycerine: exhilarating and dangerous.

We humans are naturally disposed to worship gods and heroes, to build our pantheons and valhallas. I would rather see that impulse directed into the adoration of daft singers, thicko footballers and air-headed screen actors than into the veneration of dogmatic zealots, fanatical preachers, militant politicians and rabid cultural commentators.

Two types of films: those that employ the resources of the theater (actors, direction, etc...) and use the camera in order to reproduce; those that employ the resources of cinematography and use the camera to create

Actors are all about entrances, but writers are all about exits.

I won't be wronged, I won't be insulted, and I won't be laid a hand on. I don't do these things to other people, and I require the same from them." - J.B Books in The Shootist 1976, directed by Don Siegel

When an actor plays a scene exactly the way a director orders, it isn't acting. It's following instructions. Anyone with the physical qualifications can do that. So the director's task is just that – to direct, to point the way. Then the actor takes over. And he must be allowed the space, the freedom to express himself in the role. Without that space, an actor is no more than an unthinking robot with a chest-full of push-buttons.

That's what I love most about writers--they're such lousy actors.

Throughout the entire history of philosophy, philosophers have sought to discover what man is - or what human nature is. But Sartre believed that man has no such eternal nature to fall back on. It is therefore useless to search for the meaning of life in general. We are condemned to improvise. We are like actors dragged onto the stage without having learned our lines, with no script and no prompter to whisper stage directions to us. We must decide for ourselves how to live.

Six months out of college and I was already questioning my occupational direction. Screenwriter? Actor? Director? Movie and television producer? What the hell was I thinking?

Today, because of the immediacy of the live TV appearance with the direct quote, the presidency seems hamstrung with governing by polls and turning the chief executive into an actor. And the world is his stage.

It must be noted that it is often the colleague or direct disciple of a new thinker who gets stuck in literal interpretations of the work, tending to freeze the new ideas and language into an inflexible, static condition.

An actor is just a part of a movie, but director - he is the movie.

When I was a kid, I wanted to be as good an actor as Patrick, as cool as Frakes, and as funny as Brent. From time to time, one of them would say something to me that made me feel like I'd taken a step in that direction, and it always meant the world to me. I loved it when Brent would joke around with me, because it made me feel like I was the peer I so desperately wanted to be, instead of the clueless teenager I knew I was.

Exactly, I repeated myself. I believe we do it all the time. We always take up certain elements again. How can it be avoided? An actor’s voice always has the same timbre and, consequently, he repeats himself. It is the same for a singer, a painter…There are always certain things that come back, for they are part of one’s personality, of one’s style. If these things didn’t come into play, a personality would be so complex that it would become impossible to identify it. It is not my intention to repeat myself, but in my work there should certainly be references to what I have done in the past. Say what you will, but The Trial is the best film I ever made…I have never been so happy as when I made this film. (talking about directing, The Trial (1962) - from Orson Welles: Interviews (book))

I think that writers are made, not born or created out of dreams of childhood trauma—that becoming a writer (or a painter, actor, director, dancer, and so on) is a direct result of conscious will. Of course there has to be some talent involved, but talent is a dreadfully cheap commodity, cheaper than table salt. What separates the talented individual from the successful one is a lot of hard work and study; a constant process of honing. Talent is a dull knife that will cut nothing unless it is wielded with great force—a force so great the knife is not really cutting at all but bludgeoning and breaking (and after two or three of these gargantuan swipes it may succeed in breaking itself…which may be what happened to such disparate writers as Ross Lockridge and Robert E. Howard). Discipline and constant work are the whetstones upon which the dull knife of talent is honed until it becomes sharp enough, hopefully, to cut through even the toughest meat and gristle. No writer, painter, or actor—no artist—is ever handed a sharp knife (although a few are handed almighty big ones; the name we give to the artist with the big knife is “genius”), and we hone with varying degrees of zeal and aptitude.

All the world’s a stage, but actors aren’t the only ones who play roles. Even when you’re not following a script, you might as well be. You don’t behave the same way in front of everyone. You know what makes your friends laugh, and what makes your parents proud, and what makes your teachers respect you - and you have a different persona for each of them. Given all these performances … how do you ever know who you really are? Well, you have to find that rare someone for whom you’re not putting on a show. Someone who shines a spotlight in your direction - not because you’re who they need you to be, or who they want you to be … just because you’re you.

Dear Daniel, How do you break up with your boyfriend in a way that tells him, "I don't want to sleep with you on a regular basis anymore, but please be available for late night booty calls if I run out of other options"? Lily Charlotte, NC Dear Lily, The story's so old you can't tell it anymore without everyone groaning, even your oldest friends with the last of their drinks shivering around the ice in their dirty glasses. The music playing is the same album everyone has. Those shoes, everybody has the same shoes on. It looked a little like rain so on person brought an umbrella, useless now in the starstruck clouded sky, forgotten on the way home, which is how the umbrella ended up in her place anyway. Everyone gets older on nights like this. And still it's a fresh slap in the face of everything you had going, that precarious shelf in the shallow closet that will certainly, certainly fall someday. Photographs slipping into a crack to be found by the next tenant, that one squinter third from the left laughing at something your roommate said, the coaster from that place in the city you used to live in, gone now. A letter that seemed important for reasons you can't remember, throw it out, the entry in the address book you won't erase but won't keep when you get a new phone, let it pass and don't worry about it. You don't think about them; "I haven't thought about them in forever," you would say if anybody brought it up, and nobody does." You think about them all the time. Close the book but forget to turn off the light, just sit staring in bed until you blink and you're out of it, some noise on the other side of the wall reminding you you're still here. That's it, that's everything. There's no statue in the town square with an inscription with words to live by. The actor got slapped this morning by someone she loved, slapped right across the face, but there's no trace of it on any channel no matter how late you watch. How many people--really, count them up--know where you are? How many will look after you when you don't show up? The churches and train stations are creaky and the street signs, the menus, the writing on the wall, it all feels like the wrong language. Nobody, nobody knows what you're thinking of when you lean your head against the wall. Put a sweater on when you get cold. Remind yourself, this is the night, because it is. You're free to sing what you want as you walk there, the trees rustling spookily and certainly and quietly and inimitably. Whatever shoes you want, fuck it, you're comfortable. Don't trust anyone's directions. Write what you might forget on the back of your hand, and slam down the cheap stuff and never mind the bad music from the window three floors up or what the boys shouted from the car nine years ago that keeps rattling around in your head, because you're here, you are, for the warmth of someone's wrists where the sleeve stops and the glove doesn't quite begin, and the slant of the voice on the punch line of the joke and the reflection of the moon in the water on the street as you stand still for a moment and gather your courage and take a breath before stealing away through the door. Look at it there. Take a good look. It looks like rain. Love, Daniel Handler

Any strongly marked expression of face on the part of a chief actor in a scene of great interest to whom many eyes are directed, will be unconsciously imitated by the spectators. Her forehead was painfully anxious and intent as she gave this evidence, and, in the pauses when she stopped for the Judge to write it down, watched its effect upon the counsel for and against. Among the lookers-on there was the same expression in all quarters of the court; insomuch, that a great majority of the foreheads there, might have been mirrors reflecting the witness,

You’ve lived as a citizen in a great city. Five years or a hundred—what’s the difference? The laws make no distinction. And to be sent away from it, not by a tyrant or a dishonest judge, but by Nature, who first invited you in—why is that so terrible? Like the impresario ringing down the curtain on an actor: “But I’ve only gotten through three acts . . . !” Yes. This will be a drama in three acts, the length fixed by the power that directed your creation, and now directs your dissolution. Neither was yours to determine. So make your exit with grace—the same grace shown to you.

Mifune had a kind of talent I had never encountered before in the Japanese film world. It was, above all, the speed with which he expressed himself that was astounding. The ordinary Japanese actor might need ten feet of film to get across an impression; Mifune needed only three feet. The speed of his movements was such that he said in a single action what took ordinary actors three separate movements to express. He put forth everything directly and boldly, and his sense of timing was the keenest I had ever seen in a Japanese actor. And yet with all his quickness he also had surprisingly fine sensibilities.

Creativity without discipline will struggle, creativity with discipline will succeed.

Do you know that the spectator is the last of the rings which, as I am saying, receive the power of the original magnet from one another? The rhapsode like yourself and the actor are intermediate links, and the poet himself is the first of them. Through all these the God sways the souls of men in any direction which he pleases, and makes one man hang down from another. Thus there is a vast chain of dancers and masters and undermasters of choruses, who are suspended, as if from the stone, at the side of the rings which hang down from the Muse. And every poet has some Muse from whom he is suspended, and by whom he is said to be possessed, which is nearly the Ion 5 same thing; for he is taken hold of.

That seduction or initiation into evil can be understood by recognizing that most actors are not solitary figures improvising on the empty stage of life. Rather, they are often an ensemble of different players, on a stage with various props and changing costumes, scripts, and stage directions from producers and directors.

Perhaps that is what made me sick with weary nausea. Here was no principle good or bad, no direction. These blowzy women, with their little hats and their clippings, hungered for attention. They wanted to be admired. They simpered in happy, almost innocent triumph when they were applauded. Theirs was the demented cruelty of egocentric children, and somehow this made their insensate beastliness much more heart-breaking. These were not mothers, not even women. They were crazy actors playing to a crazy audience. The

This divorce between man and this life, the actor and his setting, is properly the feeling of absurdity. All healthy men having thought of their own suicide, it can be seen, without further explanation, that there is a direct connection between this feeling and the longing for death.

If the history of the last century taught us the dangers of empowering governments to determine genetic “fitness” (i.e., which person fits within the triangle, and who lives outside it), then the question that confronts our current era is what happens when this power devolves to the individual. It is a question that requires us to balance the desires of the individual— to carve out a life of happiness and achievement, without undue suffering— with the desires of a society that, in the short term, may be interested only in driving down the burden of disease and the expense of disability. And operating silently in the background is a third set of actors: our genes themselves, which reproduce and create new variants oblivious of our desires and compulsions— but, either directly or indirectly, acutely or obliquely, influence our desires and compulsions. Speaking at the Sorbonne in 1975, the cultural historian Michel Foucault once proposed that “a technology of abnormal individuals appears precisely when a regular network of knowledge and power has been established.” Foucault was thinking about a “regular network” of humans. But it could just as easily be a network of genes.

But there were other great writers who had done all these things. What set Shakespeare apart...even from other greats, was his generosity: his invitation, even insistence,for others to join him in the act of imagining...His reticence [to add stage directions] made his works wonderfully elastic. It also made them demnding--sometimes maddeningly so--for directors and actors who had to figure out at every turn why these words and no others needed to be said right here and now. But Shakespeare was also demanding of his audiences: 'Yes,' you could almost hear him say, 'you are sitting in a fairly barren wooden theater. But dream yourselves to France. To a seacoast in Bohemia. To a magic-haunted island in a tempest-tossed sea. I dare you.' -Kate Stanley

I had traversed the line from doctor to patient, from actor to acted upon, from subject to direct object.

For we direct, perform and witness performances every night – theatre cannot die before the last dream has been dreamt.

In real life, as I mentioned in the first chapter, people don’t try to have feelings, and frequently they try not to have them.

It is tempting to point the finger at local actors as the agents of the carnage---be it corrupt politicians, exploitive cooperatives, unhinged soldiers, or extortionist bosses. The all played their roles, but they were also symptoms of a more malevolent disease: the global economy run amok in Africa. The depravity and indifference unleashed on the children working at Tilwezembe is a direct consequence of a global economic order that preys on the poverty, vulnerability, and devalued humanity of the people who toil at the bottom of global supply chains. Declarations by multinational corporations that the rights and dignity of every worker in their supply chains are protected and preserved seem more disingenuous than ever.

The fact that the human act is self-directed or built up means in no sense that the actor necessarily exercises excellence in its construction. Indeed, he may do a very poor job in constructing his act.

Directors tell me I should direct because the questions I am asking are the questions that they are asking rather than the questions that they expect to come from an actor. I do get that a lot. But there’s a great difference between being able to stand there and make suggestions when it ultimately doesn’t stop at you versus when it does. I think my issue with directing would probably be that I am kind of a loner. I like being responsible for myself.

As such, I have found that American politics is best understood by braiding two forms of knowledge that are often left separate: the direct, on-the-ground insights shared by politicians, activists, government officials, and other subjects of my reporting, and the more systemic analyses conducted by political scientists, sociologists, historians, and others with the time, methods and expertise to study American politics at scale. On their own, political actors often ignore the incentives shaping their decisions and academic researchers miss the human motivations that drive political decision-making. Together, however, they shine bright light on how and why American politics work the way it does.

In 90% of cases, you can start with one of the two most effective ways to open a speech: ask a question or start with a story. Our brain doesn’t remember what we hear. It remembers only what we “see” or imagine while we listen. You can remember stories. Everything else is quickly forgotten. Smell is the most powerful sense out of 4 to immerse audience members into a scene. Every sentence either helps to drive your point home, or it detracts from clarity. There is no middle point. If you don’t have a foundational phrase in your speech, it means that your message is not clear enough to you, and if it’s not clear to you, there is no way it will be clear to your audience. Share your failures first. Show your audience members that you are not any better, smarter or more talented than they are. You are not an actor, you are a speaker. The main skill of an actor is to play a role; to be someone else. Your main skill as a speaker is to be yourself. People will forgive you for anything except for being boring. Speaking without passion is boring. If you are not excited about what you are talking about, how can you expect your audience to be excited? Never hide behind a lectern or a table. Your audience needs to see 100% of your body. Speak slowly and people will consider you to be a thoughtful and clever person. Leaders don’t talk much, but each word holds a lot of meaning and value. You always speak to only one person. Have a conversation directly with one person, look him or her in the eye. After you have logically completed one idea, which usually is 10-20 seconds, scan the audience and then stop your eyes on another person. Repeat this process again. Cover the entire room with eye contact. When you scan the audience and pick people for eye contact, pick positive people more often. When you pause, your audience thinks about your message and reflects. Pausing builds an audiences’ confidence. If you don’t pause, your audience doesn’t have time to digest what you've told them and hence, they will not remember a word of what you've said. Pause before and after you make an important point and stand still. During this pause, people think about your words and your message sinks in. After you make an important point and stand still. During this pause, people think about your words and your message sinks in. Speakers use filler words when they don’t know what to say, but they feel uncomfortable with silence. Have you ever seen a speaker who went on stage with a piece of paper and notes? Have you ever been one of these speakers? When people see you with paper in your hands, they instantly think, “This speaker is not sincere. He has a script and will talk according to the script.” The best speeches are not written, they are rewritten. Bad speakers create a 10 minutes speech and deliver it in 7 minutes. Great speakers create a 5 minute speech and deliver it in 7 minutes. Explain your ideas in a simple manner, so that the average 12-year-old child can understand the concept. Good speakers and experts can always explain the most complex ideas with very simple words. Stories evoke emotions. Factual information conveys logic. Emotions are far more important in a speech than logic. If you're considering whether to use statistics or a story, use a story. PowerPoint is for pictures not for words. Use as few words on the slide as possible. Never learn your speech word for word. Just rehearse it enough times to internalize the flow. If you watch a video of your speech, you can triple the pace of your development as a speaker. Make videos a habit. Meaningless words and clichés neither convey value nor information. Avoid them. Never apologize on stage. If people need to put in a lot of effort to understand you they simply won’t listen. On the other hand if you use very simple language you will connect with the audience and your speech will be remembered.

My litmus test of compatibility is 'Tom Cruise.' I hate people who hate Tom Cruise, cultural automatons who at the mention of his name reflexively bridle and say the diminutive thespian and Theta level Scientoligist is 'crazy' and 'a terrible actor'. They hate him because he's easy to hate. They think that despising Tom Cruise's lack of personality and supposed lack of talent is somehow a blow against the bland American Anschluss of the rest of the planet. Tom Cruise may indeed be the Christopher Columbus of the twentieth century, sent off by the kings of Hollywood to prove the new world of International Box Office isn't flat and to find a direct route into the Asian market, but the decline of everything isn't his fault; he's just a cinematic explorer and a damn fine actor. And hating him doesn't make you seditious- it makes you complicit.

All the world's a stage, but actors aren't the only ones who play roles. Even when you're not following a script, you might as well be. You don't behave the same way in front of everyone. You know what makes your friends laugh, and what makes your parents proud, and what makes your teachers respect you-and you have a different persona for each of them. Given all these performances...how do you ever know who you really are? Well you have to find that rare someone for whom you're not putting on a show. Someone who shines a spotlight in your direction-not because you're who they need you to be, or who they want you to be...just because you're you.

What, then, is that incalculable feeling that deprives the mind of the sleep necessary to life? A world that can be explained even with bad reasons is a familiar world. But, on the other hand, in a universe suddenly divested of illusions and lights, man feels an alien, a stranger. His exile is without remedy since he is deprived of the memory of a lost home or the hope of a promised land. This divorce between man and his life, the actor and his setting, is properly the feeling of absurdity. All healthy men having thought of their own suicide, it can be seen, without further explanation, that there is a direct connection between this feeling and the longing for death.

Of course genes are not directly visible to selection. Obviously they are selected by virtue of their phenotypic effects, and certainly they can only be said to have phenotypic effects in concert with hundreds of other genes. But it is the thesis of this book that we should not be trapped into assuming that those phenotypic effects are best regarded as being neatly wrapped up in discrete bodies (or other discrete vehicles). The doctrine of the extended phenotype is that the phenotypic effect of a gene (genetic replicator) is best seen as an effect upon the world at large, and only incidentally upon the individual organism—or any other vehicle—in which it happens to sit.

To borrow Otto von Bismarck’s famous phrase, all great powers are traveling on the “stream of Time,” which they can neither control nor direct, but which they can navigate with skill and experience. Espionage is an acute example of the interaction between the flow of history and experience—human actors can help steer the stream of Time, when it is acted upon.

The words written down are dirty, carefully and selectedly filthy. But there was something far worse here than dirt, a kind of frightening witches’ Sabbath. Here was no spontaneous cry of anger, of insane rage. Perhaps that is what made me sick with weary nausea. Here was no principle good or bad, no direction. These blowzy women, with their little hats and their clippings, hungered for attention. They wanted to be admired. They simpered in happy, almost innocent triumph when they were applauded. Theirs was the demented cruelty of egocentric children, and somehow this made their insensate beastliness much more heart-breaking. These were not mothers, not even women. They were crazy actors playing to a crazy audience.

Authentic diverse storytelling in films, books, television is when a story is cast with the intended ethnicity of the characters and is written by the intended ethnicity. When you cast Black or Asian actors into a role written for another, and the book is written by another, then that isn't authentic. That's re-imagining. Vice versa. Authentic storytelling is when you cast Korean American actors in a film written by Korean Americans or Chinese Americans in a film/book written by Chinese Americans so the entire story from concept to release is authentic. Not when you take a book written by a Caucasian, directed by a Caucasian but cast by African American or Asian American actors into originally-written Caucasian character roles just because that is trending. THAT is not authentic but white-washing.

Instead of utilizing a military government to implement policies and directives, as was the case in West Germany, the reconstruction of Japan was carried out through the use of existing government institutions and relied, to a large extent, on indigenous actors.' These individuals had local knowledge of the language, culture, and history of the country. Given this, they were able to implement changes in a manner that was considered legitimate by most Japanese citizens.

Groves already had Oppenheimer in mind as a candidate for the directorship of the proposed central laboratory. He perceived three drawbacks to Oppenheimer’s selection. First, the physicist lacked a Nobel Prize, and Groves thought that fact might make it difficult for him to direct the activities of so many of his colleagues who had won that prestigious award. Second, he had no administrative experience. And third, “[his political] background included much that was not to our liking by any means.

along the esplanade, directly into the merciless line of fire of the lorgnette held by the wife of the First President from Caen, who scrutinized each and every one of them as though they might be tainted with some blemish which she felt bound to inspect in its minutest details, as she sat in her proud posture in front of the bandstand, midway along the redoubtable row of chairs in which the subjects of her scrutiny would themselves soon come to sit, actors turned critics, and set themselves to the task of examining all the other people strolling

Some actors wear their roles like clothing," he said. "No matter what part they're playing, you can always easily see who it is beneath the costume." "It's how drag queens do women, darling," volunteered the elegant Miss X. [...] "The really amazing actors strip themselves down to nothing-they make themselves a blank slate, and you can never guess what they're going to look like or act like in their next film because they completely transform themselves." "It's how transsexuals do women, darling," opined Doris Fish with an arched eyebrow in my direction.

Together with verbal coffins like model and level in which writers entomb their actors and actions, the English language provides them with a dangerous weapon called nominalization: making something into a noun. The nominalization rule takes a perfectly spry verb and embalms it into a lifeless noun by adding a suffix like –ance, –ment, –ation, or –ing. Instead of affirming an idea, you effect its affirmation; rather than postponing something, you implement a postponement. The writing scholar Helen Sword calls them zombie nouns because they lumber across the scene without a conscious agent directing their motion.

Drama and activities of that sort have nothing to do with your academic work, you find your own time to do them. As a result, such pursuits flower, fruit and flourish as nowhere else. If I had had to submit to some drama teacher casting me in plays, directing me or telling me how it was done I should have withered on the vine. The beauty of our way was that everyone was learning as they went along. The actors and directors were all students, as were the lighting, sound, set construction, costume, stage management, production crew, front of house and administration. All were undergraduates saying, ‘Oh, this looks like fun.

No one gets closer to words, and to the impulses behind them, than actors and directors working intensely on a play. The main difference between a translator and a director, when it comes to performed texts, is that a translator has only words at his disposal, while a director can employ the entire theatrical palette of lights, movement, sound, costumes, speech/ diction, and bodies moving through space in order to transform words on a page into a production on a stage. As I worked on Euripides’s Bacchae, I soon came to realize that I was a director and a translator—an intermediary between ancient plays and audiences—and that directing and translating were one and the same.

Even though wars between nation-states might theoretically be considered “conventional,” so much of the world’s population is going to be living in coastal cities that all future conflict, including state-on-state conflict, will be pushed in an irregular direction—toward small-unit hit-and-run attacks, ambushes, use of snipers, bombings, and other tactics traditionally used by nonstate actors. This is because, as we’ve already seen in Mogadishu and Mumbai, urban environments tend to disaggregate and break up military forces. They break battles up, too—into a large number of small combat actions that are dispersed and fragmented, rather than a single large-scale engagement.

Scientology, a fundamentally narcissistic philosophy that demonizes doubt and insecurity as products of the "reactive mind," is a belief system tailor-made for actors. The Training Routines that are part of early Scientology indoctrination have been compared to acting exercises: students are taught to "duplicate," or mirror, a partner's actions; project their "intention," or thoughts, onto inanimate objects; experiment with vocal tones, the most dominant being a commanding bark known as "tone 40"; and deepen their ability to "be in their bodies" without reacting to outside stimuli. In auditing, Scientologists re-create scenes from past lives. Some processes focus directly on members "mocking up," or visualizing themselves, in different scenarios.

Kolakowski’s own essay in the volume was a particularly brutal exercise in deconstruction. He made the case, methodically and relentlessly, that state ownership of the means of production could persist over time only through coercion. He held up to bone-dry ridicule the Marxist preoccupation with class conflict to the exclusion of all other sources of conflict in human life and politics. He analyzed and then undermined what he saw as the “primordial hope” at the heart of Marx’s vision, which was the idea that in the socialist future there would be an end to alienation, to the separation between man as a private being and man as a political actor. In its place “man returning to perfect unity, experiencing directly his personal life as a social force.

I was always bad at reading scripts. Back then, I’d be offered millions of dollars to do movies and barely crack the first few pages. I’m embarrassed to admit that now, given that these days I’m writing scripts myself and it’s like pulling teeth to get actors to respond. Maybe they feel how I used to feel: that in a life of fun and fame and money, reading a script, no matter the size of the number attached, feels all too much like school. The universe will teach you, though. All those years I was too this, too that, to read a script, but last year I wrote a screenplay for myself and was trying get it made until I realized that I was too old to play the part. Most fifty-three-year-olds have worked their shit out already, so I needed to hire a thirty-year-old. The one I chose took weeks and weeks to respond, and I couldn’t believe how rude his behavior was.

All of us, actors and spectators alike, live surrounded by mirrors. In them, we seek reassurance of our capacity to captivate or impress others, anxiously searching out blemishes that might detract from the appearance we intend to project. The advertising industry deliberately encourages this preoccupation with appearances. In the twenties, "the women in ads were constantly observing themselves, ever self-critical. ... A noticeable proportion of magazine ads directed at women depicted them looking into mirrors. . . . Ads of the 1920s were quite explicit about this narcissistic imperative. They unabashedly used pictures of veiled nudes, and women in auto-erotic stances to encourage self-comparison and to remind women of the primacy of their sexuality." A booklet advertising beauty aids depicted on its cover a nude with the caption: "Your Masterpiece-Yourself.

The second decade of the 21st century has seen the rise of a counter-Enlightenment movement called populism, more accurately, authoritarian populism.24 Populism calls for the direct sovereignty of a country’s “people” (usually an ethnic group, sometimes a class), embodied in a strong leader who directly channels their authentic virtue and experience. Authoritarian populism can be seen as a pushback of elements of human nature—tribalism, authoritarianism, demonization, zero-sum thinking—against the Enlightenment institutions that were designed to circumvent them. By focusing on the tribe rather than the individual, it has no place for the protection of minority rights or the promotion of human welfare worldwide. By failing to acknowledge that hard-won knowledge is the key to societal improvement, it denigrates “elites” and “experts” and downplays the marketplace of ideas, including freedom of speech, diversity of opinion, and the fact-checking of self-serving claims. By valorizing a strong leader, populism overlooks the limitations in human nature, and disdains the rule-governed institutions and constitutional checks that constrain the power of flawed human actors. Populism comes in left-wing and right-wing varieties, which share a folk theory of economics as zero-sum competition: between economic classes in the case of the left, between nations or ethnic groups in the case of the right. Problems are seen not as challenges that are inevitable in an indifferent universe but as the malevolent designs of insidious elites, minorities, or foreigners. As for progress, forget about it: populism looks backward to an age in which the nation was ethnically homogeneous, orthodox cultural and religious values prevailed, and economies were powered by farming and manufacturing, which produced tangible goods for local consumption and for export.

Everything and Nothing* There was no one inside him; behind his face (which even in the bad paintings of the time resembles no other) and his words (which were multitudinous, and of a fantastical and agitated turn) there was no more than a slight chill, a dream someone had failed to dream. At first he thought that everyone was like him, but the surprise and bewilderment of an acquaintance to whom he began to describe that hollowness showed him his error, and also let him know, forever after, that an individual ought not to differ from its species. He thought at one point that books might hold some remedy for his condition, and so he learned the "little Latin and less Greek" that a contemporary would later mention. Then he reflected that what he was looking for might be found in the performance of an elemental ritual of humanity, and so he allowed himself to be initiated by Anne Hathaway one long evening in June. At twenty-something he went off to London. Instinctively, he had already trained himself to the habit of feigning that he was somebody, so that his "nobodiness" might not be discovered. In London he found the calling he had been predestined to; he became an actor, that person who stands upon a stage and plays at being another person, for an audience of people who play at taking him for that person. The work of a thespian held out a remarkable happiness to him—the first, perhaps, he had ever known; but when the last line was delivered and the last dead man applauded off the stage, the hated taste of unreality would assail him. He would cease being Ferrex or Tamerlane and return to being nobody. Haunted, hounded, he began imagining other heroes, other tragic fables. Thus while his body, in whorehouses and taverns around London, lived its life as body, the soul that lived inside it would be Cassar, who ignores the admonition of the sibyl, and Juliet, who hates the lark, and Macbeth, who speaks on the moor with the witches who are also the Fates, the Three Weird Sisters. No one was as many men as that man—that man whose repertoire, like that of the Egyptian Proteus, was all the appearances of being. From time to time he would leave a confession in one corner or another of the work, certain that it would not be deciphered; Richard says that inside himself, he plays the part of many, and Iago says, with curious words, I am not what I am. The fundamental identity of living, dreaming, and performing inspired him to famous passages. For twenty years he inhabited that guided and directed hallucination, but one morning he was overwhelmed with the surfeit and horror of being so many kings that die by the sword and so many unrequited lovers who come together, separate, and melodiously expire. That very day, he decided to sell his theater. Within a week he had returned to his birthplace, where he recovered the trees and the river of his childhood and did not associate them with those others, fabled with mythological allusion and Latin words, that his muse had celebrated. He had to be somebody; he became a retired businessman who'd made a fortune and had an interest in loans, lawsuits, and petty usury. It was in that role that he dictated the arid last will and testament that we know today, from which he deliberately banished every trace of sentiment or literature. Friends from London would visit his re-treat, and he would once again play the role of poet for them. History adds that before or after he died, he discovered himself standing before God, and said to Him: I , who have been so many men in vain, wish to be one, to be myself. God's voice answered him out of a whirlwind: I, too, am not I; I dreamed the world as you, Shakespeare, dreamed your own work, and among the forms of my dream are you, who like me, are many, yet no one.

And yet it seems to me that the thought and activity of those friends who have never given up direct political work and who are always ready to assume direct political responsibility very often suffer from one chronic fault: an insufficient understanding of the historical uniqueness of the posttotalitarian system as a social and political reality. They have little understanding of the specific nature of power that is typical for this system and therefore they overestimate the importance of direct political work in the traditional sense. Moreover, they fail to appreciate the political significance of those "pre-political" events and processes that provide the living humus from which genuine political change usually springs. As political actors-or, rather, as people with political ambitions-they frequently try to pick up where natural political life left off. They maintain models of behavior that may have been appropriate in more normal political circumstances and thus, without really being aware of it, they bring an outmoded way of thinking, old habits, conceptions, categories, and notions to bear on circumstances that are quite new and radically different, without first giving adequate thought to the meaning and substance of such things in the new circumstances, to what politics as such means now, to what sort of thing can have political impact and potential, and in what way- Because such people have been excluded from the structures of power and are no longer able to influence those structures directly (and because they remain faithful to traditional notions of politics established in more or less democratic societies or in classical dictatorships) they frequently, in a sense, lose touch with reality. Why make compromises with reality, they say, when none of our proposals will ever be accepted anyway? Thus they find themselves in a world of genuinely utopian thinking.

Ever since I had ceased to see actors solely as the depositories, in their diction and acting ability, of an artistic truth, they had begun to interest me in their own right; with the feeling that I was watching the characters from some old comic novel, I was amused to see the naïve heroine of a play, her attention drawn to the new face of some young duke who had just taken his seat in the theatre, listen abstractedly to the declaration of love the juvenile lead was addressing to her, while he, through the rolling passion of this declaration, was in turn directing an enamoured eye at an old lady seated in a stage box, whose magnificent pearls had caught his interest; and in this way, largely owing to what Saint-Loup had told me about the private lives of actors, I saw another drama, silent but telling, being played out beneath the words of the play that was being performed, yet the play itself, however uninspired, was still something that interested me too; for within it I could feel germinating and blossoming for an hour in the glare of the footlights, created out of the agglutination on the face of an actor of another face of grease-paint and pasteboard, and on his individual soul the words of a part, the ephemeral and spirited personalities, captivating too, who form the cast of a play, whom one loves, admires, pities, whom one would like to meet again after the play is over, but who by that time have already disintegrated into the actors who are no longer what they were in their roles, into a script which no longer shows the actors’ faces, into a coloured powder that can be wiped off by a handkerchief, who have reverted, in a word, to elements that contain nothing of them, because their dissolution is complete as soon as the play has ended, and this, like the dissolution of a loved one, causes one to doubt the reality of the self and to meditate on the mystery of death.

Despite the chaos that was tearing her head apart, Tevi understood what scene Yenneg was attempting to play out, with herself as a conscripted actor. She needed to force out an explanation or denial, but no words could get past her lips. Jemeryl's presence was paralysing her, an effect far more irresistible than anything Yenneg had achieved. Tevi watched Jemeryl take another few steps forwards and then crouch down so that their eyes were no more than a foot apart. Tevi thought she would die from the shock. Yet somehow, she forced her mouth to shape the words, "Wine. Love potion." Her voice was not loud enough even to count as a whisper. Certainly nobody else in the room would have heard, yet Tevi could not control her breathing to manage anything else. At first Jemeryl showed no sign of comprehension, but then suddenly, the bewilderment on her face transformed into fury. She leapt up, her arms moving in a blurred aggressive swirl. The gesture ended with an action like hurling a ball. Blue fire erupted from Jemeryl's hands and shot towards Yenneg. The other sorcerer had obviously recognised the gesture and made an effort to protect himself. A shimmering shield sprung up before Yenneg, but it was not strong enough, and the shockwave knocked him off his feet. His shoulders slammed into the wall behind him and he crumpled to the floor. Jemeryl had been telling the truth when she claimed to vastly excel the acolytes in magical ability, not that Tevi had ever entertained doubts. Jemeryl's hands moved again, and this time Yenneg was sprawled on the floor and in no state to mount a defence. A second bolt of blue fire burst in his direction. Lightning in the form of a whip snapped across the room, intercepting Jemeryl's attack before it struck. The diverted fireball hit the wall of the summerhouse two feet from Yenneg's head and smashed through it, as if it were a stone going through wet paper.

Lynum had plenty of information to share. The FBI's files on Mario Savio, the brilliant philosophy student who was the spokesman for the Free Speech Movement, were especially detailed. Savio had a debilitating stutter when speaking to people in small groups, but when standing before a crowd and condemning his administration's latest injustice he spoke with divine fire. His words had inspired students to stage what was the largest campus protest in American history. Newspapers and magazines depicted him as the archetypal "angry young man," and it was true that he embodied a student movement fueled by anger at injustice, impatience for change, and a burning desire for personal freedom. Hoover ordered his agents to gather intelligence they could use to ruin his reputation or otherwise "neutralize" him, impatiently ordering them to expedite their efforts. Hoover's agents had also compiled a bulging dossier on the man Savio saw as his enemy: Clark Kerr. As campus dissent mounted, Hoover came to blame the university president more than anyone else for not putting an end to it. Kerr had led UC to new academic heights, and he had played a key role in establishing the system that guaranteed all Californians access to higher education, a model adopted nationally and internationally. But in Hoover's eyes, Kerr confused academic freedom with academic license, coddled Communist faculty members, and failed to crack down on "young punks" like Savio. Hoover directed his agents to undermine the esteemed educator in myriad ways. He wanted Kerr removed from his post as university president. As he bluntly put it in a memo to his top aides, Kerr was "no good." Reagan listened intently to Lynum's presentation, but he wanted more--much more. He asked for additional information on Kerr, for reports on liberal members of the Board of Regents who might oppose his policies, and for intelligence reports about any upcoming student protests. Just the week before, he had proposed charging tuition for the first time in the university's history, setting off a new wave of protests up and down the state. He told Lynum he feared subversives and liberals would attempt to misrepresent his efforts to establish fiscal responsibility, and that he hoped the FBI would share information about any upcoming demonstrations against him, whether on campus or at his press conferences. It was Reagan's fear, according to Lynum's subsequent report, "that some of his press conferences could be stacked with 'left wingers' who might make an attempt to embarrass him and the state government." Lynum said he understood his concerns, but following Hoover's instructions he made no promises. Then he and Harter wished the ailing governor a speedy recovery, departed the mansion, slipped into their dark four-door Ford, and drove back to the San Francisco field office, where Lynum sent an urgent report to the director. The bedside meeting was extraordinary, but so was the relationship between Reagan and Hoover. It had begun decades earlier, when the actor became an informer in the FBI's investigation of Hollywood Communists. When Reagan was elected president of the Screen Actors Guild, he secretly continued to help the FBI purge fellow actors from the union's rolls. Reagan's informing proved helpful to the House Un-American Activities Committee as well, since the bureau covertly passed along information that could help HUAC hold the hearings that wracked Hollywood and led to the blacklisting and ruin of many people in the film industry. Reagan took great satisfaction from his work with the FBI, which gave him a sense of security and mission during a period when his marriage to Jane Wyman was failing, his acting career faltering, and his faith in the Democratic Party of his father crumbling. In the following years, Reagan and FBI officials courted each other through a series of confidential contacts. (7-8)

She was interviewing one of my favorite television actors, Don Johnson of Miami Vice. As he reclined on a couch in his lovely home, Don told Barbara about the joys and difficulties in his life. He talked of past struggles with drug and alcohol abuse and work addiction. Then he spoke of his relationships with women—how exciting and attractive he found them. I could see his energy rise and his breath quicken as he spoke. An air of intoxication seemed to fill the room. Don said his problem was he liked women too much and found it hard to be with one special partner over a long period. He would develop a deep friendship and intimacy, but then his eyes would wander. I thought to myself, this man has been sexually abused! His problems sounded identical to those of adult survivors I counsel in my practice. But then I reconsidered: Maybe I’ve been working too hard. Perhaps I’m imagining a sexual abuse history that isn’t really there. Then it happened. Barbara leaned forward and, with a smile, asked, “Don, is it true that you had your first sexual relationship when you were quite young, about twelve years old, with your seventeen-year-old baby-sitter?” My jaw dropped. Don grinned back at Barbara. He cocked his head to the side; a twinkle came into his blue eyes. “Yeah,” he said, “and I still get excited just thinking about her today.” Barbara showed no alarm. The next day I wrote Barbara Walters a letter, hoping to enlighten her about the sexual abuse of boys. Had Don been a twelve-year-old girl and the baby-sitter a seventeen-year-old boy, we wouldn’t hesitate to call what had happened rape. It would make no difference how cooperative or seemingly “willing” the victim had been. The sexual contact was exploitive and premature, and would have been whether the twelve-year-old was a boy or a girl. This past experience and perhaps others like it may very well be at the root of the troubles Don Johnson has had with long-term intimacy. Don wasn’t “lucky to get a piece of it early,” as some people might think. He was sexually abused and hadn’t yet realized it.   Acknowledging past sexual abuse is an important step in sexual healing. It helps us make a connection between our present sexual issues and their original source. Some survivors have little difficulty with this step: They already see themselves as survivors and their sexual issues as having stemmed directly from sexual abuse. A woman who is raped sees an obvious connection if she suddenly goes from having a pleasurable sex life to being terrified of sex. For many survivors, however, acknowledging sexual abuse is a difficult step. We may recall events, but through lack of understanding about sexual abuse may never have labeled those experiences as sexual abuse. We may have dismissed experiences we had as insignificant. We may have little or no memory of past abuse. And we may have difficulty fully acknowledging to ourselves and to others that we were victims. It took me years to realize and admit that I had been raped on a date, even though I knew what had happened and how I felt about it. I needed to understand this was in fact rape and that I had been a victim. I needed to remember more and to stop blaming myself before I was able to acknowledge my experience as sexual abuse.

In the preface to The God Delusion, Richard Dawkins describes how he refines his writing by asking his wife, the actor Lalla Ward, to read his words aloud to him ‘so I could apprehend very directly how it might seem to a reader other than myself… I recommend the technique to other authors, but I must warn that for best results the reader must be a professional actor, with voice and ear sensitively tuned to the music of language’, he says. You’d have to have a heart of stone not to see the amusement value of Professor Dawkins – who I think is a terrific writer – listening to his wife declaim all 420 pages of his book, maybe from a little lectern in his front room. And she did the whole book twice, he explains. She must love him very much. Dawkins’ advice to marry an actor so that he or she can read your work to you might seem impractical, especially to your current spouse, but Dawkins has a point – which his prose reinforces. You might disagree with his concept of a godless universe, but if you have read The God Delusion you wouldn’t say that he expresses himself with anything less than complete clarity. You can disagree with him because you know exactly what he’s thinking.

The late Marlon Brando was once asked if he considered himself the best actor in Hollywood. That was a treacherous question, but Brando answered it in a creative way. He said, “It doesn’t matter whether I’m the best actor. I’m the best-positioned actor. People know me, and they want me around. I make life interesting for the people around me. It’s fun for me and it’s fun for them. I’m not always a nice guy, but I’m never the same guy twice. That’s why studios want to put me in movies, and that’s why the public wants to see me there.” Are you like Brando in this respect? Do you get together with your colleagues even when you don’t have to? If the answer is yes, you’re on the right track. If the answer is no, ask yourself, whom would you rather be with? Then think about how you can make a career move in that direction. Do you communicate with your colleagues even when it’s not strictly necessary—by phone, e-mail, or in person? Or are you more comfortable being on your own? There probably has never been a person who was more challenged in this area than Howard Hughes. He was undeniably a technical expert, and he was certainly unforgettable. He could design an airplane, fly it, and also direct a movie about it.

...the Constitution is an invitation for the president and Congress to struggle for the privilege of directing foreign policy. Although the president is the principal foreign policy actor, the Constitution delegates more specific foreign policy powers to Congress than to the executive. It designates the president as commander-in-chief and head of the executive branch, whereas it gives Congress the power to declare war and the power of the purse. The president can negotiate treaties and nominate foreign policy officials, but the Senate must approve them. Congress is also granted the power to raise and support armies, establish rules on naturalization, regulate foreign commerce, and define and punish offenses on the high seas. Although the president is the chief foreign policy maker, Congress has a responsibility to be both an informed critic and constructive partner of the president. The ideal established by the founders is neither for one branch to dominate nor for there to be an identity of views between them. Rather, the founders wisely sought to encourage a creative tension between the president and Congress that would produce policies that advance national interests and reflect the views of the American people. Sustained consultation between the president and Congress is the most important mechanism for fostering an effective foreign policy with broad support at home and respect and punch overseas. In a world of both danger and opportunity, we need such a foreign policy to advance our interests and values around the globe.

It is a painful irony that silent movies were driven out of existence just as they were reaching a kind of glorious summit of creativity and imagination, so that some of the best silent movies were also some of the last ones. Of no film was that more true than Wings, which opened on August 12 at the Criterion Theatre in New York, with a dedication to Charles Lindbergh. The film was the conception of John Monk Saunders, a bright young man from Minnesota who was also a Rhodes scholar, a gifted writer, a handsome philanderer, and a drinker, not necessarily in that order. In the early 1920s, Saunders met and became friends with the film producer Jesse Lasky and Lasky’s wife, Bessie. Saunders was an uncommonly charming fellow, and he persuaded Lasky to buy a half-finished novel he had written about aerial combat in the First World War. Fired with excitement, Lasky gave Saunders a record $39,000 for the idea and put him to work on a script. Had Lasky known that Saunders was sleeping with his wife, he might not have been quite so generous. Lasky’s choice for director was unexpected but inspired. William Wellman was thirty years old and had no experience of making big movies—and at $2 million Wings was the biggest movie Paramount had ever undertaken. At a time when top-rank directors like Ernst Lubitsch were paid $175,000 a picture, Wellman was given a salary of $250 a week. But he had one advantage over every other director in Hollywood: he was a World War I flying ace and intimately understood the beauty and enchantment of flight as well as the fearful mayhem of aerial combat. No other filmmaker has ever used technical proficiency to better advantage. Wellman had had a busy life already. Born into a well-to-do family in Brookline, Massachusetts, he had been a high school dropout, a professional ice hockey player, a volunteer in the French Foreign Legion, and a member of the celebrated Lafayette Escadrille flying squad. Both France and the United States had decorated him for gallantry. After the war he became friends with Douglas Fairbanks, who got him a job at the Goldwyn studios as an actor. Wellman hated acting and switched to directing. He became what was known as a contract director, churning out low-budget westerns and other B movies. Always temperamental, he was frequently fired from jobs, once for slapping an actress. He was a startling choice to be put in charge of such a challenging epic. To the astonishment of everyone, he now made one of the most intelligent, moving, and thrilling pictures ever made. Nothing was faked. Whatever the pilot saw in real life the audiences saw on the screen. When clouds or exploding dirigibles were seen outside airplane windows they were real objects filmed in real time. Wellman mounted cameras inside the cockpits looking out, so that the audiences had the sensation of sitting at the pilots’ shoulders, and outside the cockpit looking in, allowing close-up views of the pilots’ reactions. Richard Arlen and Buddy Rogers, the two male stars of the picture, had to be their own cameramen, activating cameras with a remote-control button.

Just how important a close moment-to-moment connection between mother and infant can be was illustrated by a cleverly designed study, known as the “double TV experiment,” in which infants and mothers interacted via a closed-circuit television system. In separate rooms, infant and mother observed each other and, on “live feed,” communicated by means of the universal infant-mother language: gestures, sounds, smiles, facial expressions. The infants were happy during this phase of the experiment. “When the infants were unknowingly replayed the ‘happy responses’ from the mother recorded from the prior minute,” writes the UCLA child psychiatrist Daniel J. Siegel, “they still became as profoundly distressed as infants do in the classic ‘flat face’ experiments in which mothers-in-person gave no facial emotional response to their infant’s bid for attunement.” Why were the infants distressed despite the sight of their mothers’ happy and friendly faces? Because happy and friendly are not enough. What they needed were signals that the mother is aligned with, responsive to and participating in their mental states from moment to moment. All that was lacking in the instant video replay, during which infants saw their mother’s face unresponsive to the messages they, the infants, were sending out. This sharing of emotional spaces is called attunement. Emotional stress on the mother interferes with infant brain development because it tends to interfere with the attunement contact. Attunement is necessary for the normal development of the brain pathways and neurochemical apparatus of attention and emotional selfregulation. It is a finely calibrated process requiring that the parent remain herself in a relatively nonstressed, non-anxious, nondepressed state of mind. Its clearest expression is the rapturous mutual gaze infant and mother direct at each other, locked in a private and special emotional realm, from which, at that moment, the rest of the world is as completely excluded as from the womb. Attunement does not mean mechanically imitating the infant. It cannot be simulated, even with the best of goodwill. As we all know, there are differences between a real smile and a staged smile. The muscles of smiling are exactly the same in each case, but the signals that set the smile muscles to work do not come from the same centers in the brain. As a consequence, those muscles respond differently to the signals, depending on their origin. This is why only very good actors can mimic a genuine, heartfelt smile. The attunement process is far too subtle to be maintained by a simple act of will on the part of the parent. Infants, particularly sensitive infants, intuit the difference between a parent’s real psychological states and her attempts to soothe and protect the infant by means of feigned emotional expressions. A loving parent who is feeling depressed or anxious may try to hide that fact from the infant, but the effort is futile. In fact, it is much easier to fool an adult with forced emotion than a baby. The emotional sensory radar of the infant has not yet been scrambled. It reads feelings clearly. They cannot be hidden from the infant behind a screen of words, or camouflaged by well-meant but forced gestures. It is unfortunate but true that we grow far more stupid than that by the time we reach adulthood.

Jobs later explained, “We discussed whether it was correct before we ran it. It’s grammatical, if you think about what we’re trying to say. It’s not think the same, it’s think different. Think a little different, think a lot different, think different. ‘Think differently’ wouldn’t hit the meaning for me.” In order to evoke the spirit of Dead Poets Society, Clow and Jobs wanted to get Robin Williams to read the narration. His agent said that Williams didn’t do ads, so Jobs tried to call him directly. He got through to Williams’s wife, who would not let him talk to the actor because she knew how persuasive he could be. They also considered Maya Angelou and Tom Hanks. At a fund-raising dinner featuring Bill Clinton that fall, Jobs pulled the president aside and asked him to telephone Hanks to talk him into it, but the president pocket-vetoed the request. They ended up with Richard Dreyfuss, who was a dedicated Apple fan. In addition to the television commercials, they created one of the most memorable print campaigns in history. Each ad featured a black-and-white portrait of an iconic historical figure with just the Apple logo and the words “Think Different” in the corner. Making it particularly engaging was that the faces were not captioned. Some of them—Einstein, Gandhi, Lennon, Dylan, Picasso, Edison, Chaplin, King—were easy to identify. But others caused people to pause, puzzle, and maybe ask a friend to put a name to the face: Martha Graham, Ansel Adams, Richard Feynman, Maria Callas, Frank Lloyd Wright, James Watson, Amelia Earhart. Most were Jobs’s personal heroes. They tended to be creative people who had taken risks, defied failure, and bet their career on doing things in a different way.

... [T]hose who most seem to be themselves appear to me people impersonating what they think they might like to be, believe they ought to be, or wish to be taken to be by whoever is setting standards. So in earnest are they that they don't even recognise that being in earnest -is the act-. For certain self-aware people, however, this is not possible: to imagine themselves being themselves, living their own real, authentic, or genuine life, has for them all the aspects of a hallucination. I realise that what I am describing, people divided in themselves, is said to characterise mental illness and is the absolute opposite of our idea of emotional integration. The whole Western idea of mental health runs in precisely the opposite direction: what is desirable is congruity between your self-consciousness and your natural being. But there are those whose sanity flows from the conscious -separation- of those two things. If there even -is- a natural being, an irreducible self, it is rather small, I think, and may even be the root of all impersonation -- the natural being may be the skill itself, the innate capacity to impersonate. I'm talking about recognising that one is acutely a performer, rather than swallowing whole the guise of naturalness and pretending that it isn't a performance but you. . . . All I can tell you with certainty is that I, for one, have no self, and that I am unwilling or unable to perpetrate upon myself the joke of a self. It certainly does strike me as a joke about -my- self. What I have instead is a variety of impersonations I can do, and not only of myself -- a troupe of players that I have internalised, a permanent company of actors that I can call upon when a self is required, an ever-evolving stock of pieces and parts that forms my repertoire. But I certainly have no self independent of my imposturing, artistic efforts to have one. Nor would I want one. I am a theater and nothing more than a theater.

A very different threat to human progress is a political movement that seeks to undermine its Enlightenment foundations. The second decade of the 21st century has seen the rise of a counter-Enlightenment movement called populism, more accurately, authoritarian populism. Populism calls for the direct sovereignty of a country’s “people” (usually an ethnic group, sometimes a class), embodied in a strong leader who directly channels their authentic virtue and experience. Authoritarian populism can be seen as a pushback of elements of human nature—tribalism, authoritarianism, demonization, zero-sum thinking—against the Enlightenment institutions that were designed to circumvent them. By focusing on the tribe rather than the individual, it has no place for the protection of minority rights or the promotion of human welfare worldwide. By failing to acknowledge that hard-won knowledge is the key to societal improvement, it denigrates “elites” and “experts” and downplays the marketplace of ideas, including freedom of speech, diversity of opinion, and the fact-checking of self-serving claims. By valorizing a strong leader, populism overlooks the limitations in human nature, and disdains the rule-governed institutions and constitutional checks that constrain the power of flawed human actors. Populism comes in left-wing and right-wing varieties, which share a folk theory of economics as zero-sum competition: between economic classes in the case of the left, between nations or ethnic groups in the case of the right. Problems are seen not as challenges that are inevitable in an indifferent universe but as the malevolent designs of insidious elites, minorities, or foreigners. As for progress, forget about it: populism looks backward to an age in which the nation was ethnically homogeneous, orthodox cultural and religious values prevailed, and economies were powered by farming and manufacturing, which produced tangible goods for local consumption and for export.

Lillian was determined that her next role would be Hester Prynne in Nathaniel Hawthorne’s The Scarlet Letter and assumed she only needed to find the right actor to play opposite her as Reverend Dimmesdale. Mayer informed her there was a much larger issue at stake; The Scarlet Letter was on the Hays office “blacklist” of books that could not be filmed. The very idea of a blacklist was ridiculous to Lillian and she took up the matter directly with Will Hays. While he would occasionally publicly chastise the studios, Hays never forgot that the full name of his office was the Motion Picture Producers and Distributors of America and worked to smooth the path any and every way he could. He told Lillian that the major source of objection was “the Protestant Church, especially the Methodists,” and directed her to the heads of several church and women’s organizations where she forcefully presented her case. Even with Hays’s assistance, no other actress had the personal and professional reputation pure enough to garner the response she received: the ban would be lifted if she was “personally responsible” for the film. Lillian turned her attention to finding the consummate Dimmesdale and Mayer suggested she watch Lars Hanson in The Saga of Gosta Berling. The studio boss had seen Mauritz Stiller’s film in Berlin the previous December and he immediately put the director and the film’s three stars, Hanson, Mona Martenson, and Greta Gustafsson, all under contract. Lillian agreed Hanson was “perfect” and was enthusiastic when Thalberg suggested the experienced Swede Victor Seastrom (Sjöström) direct, for she believed he had “Mr. Griffith’s sensitivity to atmosphere.” And so the ban was lifted from The Scarlet Letter, Lars Hanson was coming from Sweden, Victor Seastrom was assigned to direct, and now it was Irving Thalberg’s problem. He had no script. Lillian would later say that Irving “told me that Frances Marion and I could adapt it,” but it was hardly that simple.