On D. H. Lawrence and Oscar Wilde

 

 

I.

 

One hundred years ago today - 26 April 1921 - D. H. Lawrence arrived in the German spa town of Baden-Baden, situated on the edge of the Black Forest, close to the border with France. He was on a visit to his mother-in-law, Frau Baronin von Richthofen. 

 

It had been, he tells one correspondent, a devil of a journey from Italy; one that left him feeling not quite right inside his own skin [1]. Perhaps the curious stillness and emptiness of the place intensified this feeling. And one can't imagine the cold northern air helped matters. 

 

Not surprising then that, although his wife hoped they would be staying for the entire summer, Lawrence is already thinking of leaving in a few weeks; "doubt I shall stand it more than a month" [2]. 

 

Interesting as all this is, what really caught my attention, however, was a remark made in another letter written on the 28th of April, this time to his London publisher: "Alfred Douglas is a louse." [3]  

 

 

II.  

 

Why this remark caught my attention is because, as a matter of fact, Lawrence makes very few references to Oscar Wilde and his circle, only one of whom, Reggie Turner, does he ever meet in person [4]. 

 

Why this is so, we can only guess ...

 

For one thing, of course, it's generational; the world has moved on and, despite being born in 1885, Lawrence belongs very much to the unfolding twentieth-century, rather than the fag end of the nineteenth. Like many others, he finds Wilde's work dated and describes the 1890s as a ridiculous decade - a mix of decadence and pietism [5]. 

 

But it's also a question of temperament. For one suspects that Lawrence - an English puritan at heart - would have found Wilde a little too Irish, a little too queer, a little too affected ... In brief, just a little too much all round. We find traces of this in his characterisation of Wilde as a grand pervert, i.e., someone full of ineffable conceit who tried to "intellectualise and so utterly falsify the phallic consciousness" [6].

 

 

Notes

 

[1] See Lawrence's letter to John Ellingham Brooks (28 April 1921), in The Letters of D. H. Lawrence, Vol. III, ed. James T. Boulton and Andrew Robertson, (Cambridge University Press, 1984), p. 706.

 

[2] See Lawrence's letter to Robert Mountsier (28 April 1921), ibid., p. 707. In the event, Lawrence and Frieda stayed in Baden-Baden until mid-July.  

[3] See Lawrence's letter to Martin Secker (28 April 1921), ibid., p. 708. 

      Despite the harshness of his description, Lawrence had, when younger, admired some of Douglas's poetry in The City of the Soul (1899): "Alfred Douglas has some lovely verses; he is affected so deeply by the new French poets, and has caught their beautiful touch." 

      See his letter to Blanche Jennings (20 Jan 1909), The Letters of D. H. Lawrence, Vol. I, ed. James T. Boulton, (Cambridge University Press, 1979), p. 107. 

      Lawrence being Lawrence, however, he can't resist also taking a bit of a pop at Douglas in the same letter immediately afterwards: "the fat-head [...] feels himself heavy with nothing and thinks it's death when it's only the burden of his own unused self". 

 

[4] Lawrence is introduced to Reginald Turner by Norman Douglas in 1919 and he partly bases the character of Algy Constable on Wilde's most loyal of friends in Aaron's Rod (1922).

      References to Wilde in Lawrence's work include, for example, 'The Proper Study', in Reflections on the Death of a Porcupine and Other Essays, ed. Michael Herbert, (Cambridge University Press, 1988), p. 170, and 'Introduction [version I] to The Memoirs of the Duc de Lauzun', in Introductions and Reviews, ed. N. H. Reeve and John Worthen, (Cambridge University Press, 2005), p. 89.

 

 [5] See Lawrence's 'Review of Hadrian the Seventh, by Fr. Rolfe (Baron Corvo)', Introductions and Reviews, p. 239. 

[6] D. H. Lawrence, letter to Aldous Huxley (27 March 1928), in The Letters of D. H. Lawrence, Vol. VI, ed. James T. Boulton and Margaret Boulton, with Gerald M. Lacy, (Cambridge University Press, 1991), p. 342. 

      Wilde finds himself in good company, as Lawrence also brands Goethe, Byron, Baudelaire, and Proust (among others) as grand perverts. 

 

 

For further refections on Lawrence and Wilde, click here.  

As for Lawrence ... He's a Moral Conservative

 

 

Perhaps one of the most surprising - and, for some, disappointing - things that D. H. Lawrence ever wrote is found in the Foreword to Fantasia of the Unconscious (1922):

 

"On the whole, our important moral standards are, in my opinion, quite sound [...] In its essential character, our present morality seems to me to offer no very serious obstacle to our living: our moral standards need brightening up a little, not shattering." [1]

 

Tell that to the followers of Nietzsche, for example, who call for a revaluation of all values ...! Indeed, this might almost be read as an explicit rejection of Zarathustra, who famously advocates the breaking of law tables [2]. 

Of course, as digital pilgrim James Walker reminds us, Lawrence was a mass of contradictions - elsewhere in his work he explicitly rejects the idea of standards of any kind - and so maybe we shouldn't take what he says in Fantasia too seriously after all ...? [3]

 

It could be, for example, that Lawrence was simply being contrary in the face of one critic who suggests that he seeks a "'revision of moral standards such as will remove artificial bars to the escape of each person from the isolation which is his most intolerable hardship'" [4]. 

 

That would explain why - again to one's bemusement - Lawrence even challenges the idea that isolation is an intolerable form of hardship for the individual. And yet, it's precisely such solitary confinement - leading ultimately to self-enclosure or solipsism - that Lawrence elsewhere rages against:

 

"For it is only when we can get a man to fall back into his true relation to other men, and to women, that we can give him an opportunity to be himself. So long as men are inwardly dominated by their own isolation [...] nothing is possible but insanity more or less pronounced. Men must get back into touch." [5]

 

If it isn't his contrary nature that explains this surprising defence of the present moral order, then, I suppose, we might just have to consider the possibility that Lawrence was fundamentally more conventional and conservative than many of his readers like to believe [6]; thus his support for traditional marriage, capital punishment, and the censorship of pornography. 

 

And thus his contempt for those writers and artists who wore jazz underwear and didn't subscribe to his central teaching that the "essential function of art is moral." [7]  

 

Notes

 

[1] D. H. Lawrence, Fantasia of the Unconscious, ed. Bruce Steele, (Cambridge University Press, 2004), p. 60.  

[2] The line I'm thinking of is found in Zarathustra's Prologue (9) and is translated by Adrian Del Caro as: "'Look at the good and the just! Whom do they hate most? The one who breaks their tablets of values, the breaker, the lawbreaker - but he is the creative one.'" 

      See the Cambridge University Press edition of Nietzsche's Thus Spoke Zarathustra (2006), ed. Adrian Del Caro and Robert B. Pippin. The line quoted is on p. 14.   

 

[3] See the related post to this one - As for Lawrence ... A Reply to James Walker - click here.

 

[4] L. L. Buermyer, writing in the New York Evening Post Literary Review (16 July 1921), quoted by Lawrence in Fantasia, p. 60. 

 

[5] D. H. Lawrence, 'Review of The Social Basis of Consciousness, by Trigant Burrow', in Introductions and Reviews, ed. N. H. Reeve and John Worthen, (Cambridge University Press, 2005), p. 336. 

      It's worth noting that whilst Lawrence says there's no need to shatter moral standards, he does argue here for the shattering of the ideal of a standardised (or normalised) humanity. 

 

[6] This might help explain why Lawrence is increasingly popular in conservative (and even neo-reactionary) circles; see for example Micah Mattix, 'Reconsidering D. H. Lawrence', The American Conservative, (9 Oct 2020): click here.  

 

[7] D. H. Lawrence, 'Whitman', Studies in Classic American Literature, ed. Ezra Greenspan, Lindeth Vasey and John Worthen, (Cambridge University Press, 2003), p. 155. 

      See also the essay 'Art and Morality' in Study of Thomas Hardy and Other Essays, ed. Bruce Steele, (Cambridge University Press, 1985), pp. 161- 168, which opens: "It is part of the common clap-trap, that 'art is immoral.'" In this short text, Lawrence expresses his loathing for those artists whose only aim was to épater les bourgeoisie.      

As for Lawrence ... A Reply to James Walker

James Walker: Senior Lecturer School of Arts and Humanities

Nottingham Trent University: full profile click here. 

 

 

I. 

 

As torpedophiles will be aware, digital storyteller James Walker is someone I have a fair degree of time for, even if his political views often strike me as all-too-predictably prim and proper. 

 

His graphic novel (co-produced with Paul Fillingham), Dawn of the Unread (2014-16), which celebrates Nottingham's literary heritage, was amusing and his current transmedia project which aims to build an online Memory Theatre inspired by D. H. Lawrence's global wanderings, also promises to be of interest.    

 

A member of the D. H. Lawrence Society Council, Walker assembles and edits a monthly bulletin that is emailed to members of the Society, thereby demonstrating his commitment to circulating all the latest news of Lawrence, but without becoming an uncritical follower of the latter. 

 

Indeed, Walker often seems to regard Lawrence primarily as a figure of fun, rather than as a novelist and poet who might actually have something important to teach us. This helps explain his remark left in a comment to a recent post published here on Torpedo the Ark:          

 

"As for Lawrence, he's a mass of contradictions who needs to be read in context. I wouldn't take quotes from Fantasia too seriously, although at least he was honest enough to call it what it was: this 'pseudo-philosophy of mine'."

 

It's a remark I thought we might examine a little more closely ...

 

 

II. 

 

Firstly, it's true that Lawrence is a mass of contradictions and that there is little point in searching for a coherent or consistent philosophy in his work. Like Nietzsche, Lawrence makes no attempt to systematise his ideas - something which betrays a lack of integrity according to the former. However, he does offer a very distinctive style which is characterised by plurality, difference, and insouciance.

 

In other words, it's a style that enrages the puritan who not only expects but demands logical seriousness and dependability. 

 

Arguably, Lawrence anticipates the figure imagined by Roland Barthes who "abolishes within himself all barriers, all classes, all exclusions, not by syncretism but by simple disregard of that old spectre: logical contradiction" [1]; that anti-Socratic hero who mixes every language and endures the mockery of moral-rational society without shame. 

 

For me, this is one of Lawrence's strengths and at the heart of his appeal; but do I sense a trace of disappointment and/or irritation in Walker's As for Lawrence remark? Does he secretly hope that by reading Lawrence in context - something he says needs to be done, although he doesn't specify what constitutes this context - his work might not only be better understood but, as it were, coordinated within a wider framework of meaning which is clear, coherent, and woven into Truth?

 

Secondly, one might wonder just how seriously Walker would have us take Lawrence's work in Fantasia of the Unconscious (1922). Not too seriously, he says, but what exactly does that mean; who determines what is and is not a serious piece of writing and what is and is not an appropriate reader response? 

 

Again, I might be mistaken, but I get the impression that Walker secretly thinks Lawrence a clown and his work ludicrous. I also suspect he thinks Lawrence something of a fraud. This is why he is quick to remind us of Lawrence's own use of the phrase pseudo-philosophy to describe his thinking in Fantasia. And why he commends Lawrence for his honesty here, as if elsewhere in the book he is flagrantly dishonest and peddling falsehoods.

 

The ironic thing is that Lawrence's pseudo-philosophy remark is one that is usefully read within a wider context; namely, the Foreword to Fantasia in which Lawence amusingly answers his critics, including Mr. John V. A. Weaver of the Brooklyn Daily Eagle, who reviewed Psychoanalysis of the Unconscious and coined the term Pollyanalystic which Lawrence then rewrote as pollyanalytics in order to describe his own philosophy.

 

Read within this context, it becomes clear that Lawrence neither regards his own thinking as a pseudo-philosophy nor a "wordy mass of revolting nonsense" [2]. He is using this phrase - as he's using pollyanalytics - in an ironic (rather weary) manner in the face of past criticism and anticipated future criticism. 

 

It also becomes clear that Lawrence takes his philosophical inferences - deduced from the novels and poems -  seriously and he challenges his readers to do so also if they wish to fully understand his work. For Lawrence, underlying all art is a philosophy upon which it is utterly dependent:

 

"The metaphysic or philosophy may not be anywhere very accurately stated" [3] - it may contain a mass of contradictions or be wearing woefully thin - but it is of primary importance and not to be scornfully dismissed as something unworthy of serious consideration.    

 

 

Notes

  

[1] Roland Barthes, The Pleasure of the Text, trans. Richard Miller, (Basil Blackwell, 1990), p. 3. 

 

[2] D. H. Lawrence, Fantasia of the Unconscious, ed. Bruce Steele, (Cambridge University Press, 2004), p. 62.  

[3] Ibid., p. 65. 

 

For a follow-up post to this one - in which it seems James Walker might have a point after all and we examine Lawrence's moral conservativism - click here.

On Olaf Stapledon's Moral Rationalism

Promotional image for the 2020 film adaptation of Olaf Stapledon's novel 

directed by Jóhann Jóhannsson and narrated by Tilda Swinton

Click here to view the trailer 

 

 

Olaf Stapledon's Last and First Men (1930) [1] sets out the future history of mankind divided into eighteen distinct species of human being across a period of some 2000,000,000 years. The narrator of the work is supposed to be channelling a text dictated to him by one of the last men. 

 

If Stapledon's cyclical (whilst progressive) theory of history, complete with rising and falling civilisations, owes something to Spengler and the Hegelian dialectic, his theory of a universal supermind (i.e., a consciousness composed of many telepathically linked individuals) arguably has its origins in religious mysticism.

 

That's bad enough. But, in a sense, my main problem with this essay in myth creation, is that, ironically, it remains very much of its own time. Stapledon is clearly not all that interested in a posthuman future; his real concern is with the politics of the post-War world and the "earnest movement for peace and international unity" [xv] that he hopes will triumph. 

 

At its core, then, this work is less one of speculative fiction and more a piece of propaganda on behalf of universal moral rationalism. A form of communism, which helps explain its aggressive anti-Americanism. As more than one critic has pointed out, this is what makes the book - particularly in its opening chapters - seem "awkward and naive" [2].        

 

But, actually, the end of the work is just as ridiculous: the Last Men, we are told, have finally achieved "spiritual maturity and the philosophic mind" [xviii] - a sort of mix of Socrates and Jesus, whom the Last Men think highly of, as the very first page of chapter one makes clear:

 

"Socrates delighting in the truth for its own sake and not merely for practical ends, glorified unbiased thinking, honesty of mind and speech. Jesus, delighting in the actual human persons around him, and in the flavour of divinity which, for him, pervaded the world, stood for unselfish love of eighbours and of God. Socrates woke to the ideal of dispassionte intelligence, Jesus to the ideal of passionate yet self-oblivious worship. Socrates urged intellectual integrity, Jesus integrity of will. Each, of course, though starting with a different emphasis, involved the other.

      Unfortunately both these ideals demanded of the human brain a degree of vitality and coherence of which the nervous system of the First Men was never really capable. For many centuries these twin stars enticed the more precociously human of human animals, in vain. And the failure to put these ideals in practice helped to engender in the race a cynical lassitude which was one cause of its decay." 

 

It's passages like this that, unfortunately, make it impossible for me to read this novel from start to finish - even though I've tried to do so numerous times - and which kind of make me happy to discover at the end of the work that the sun is about to explode!

 

 

Notes

 

[1] Olaf Stapledon, Last and First Men, (Gollancz, 2004). All page references to this edition will be given directly in the text. 

[2] Gregory Benford, Foreword to Olaf Stapledon's Last and First Men, ibid., p. ix. 

      As Benford reminds us, Stapledon was a Marxist with a strong dislike of capitalism - particularly American capitalism. Unfortunately, this causes him to give a reading of his own times and the near future that has proved to be completely mistaken. Thus Benford advises readers to skip the first four chapters. 

 

What if the Shoe Were on the Other Foot?

Photo by Chris Buck for O - Oprah Magazine (May 2017)

chrisbuck.com

 

 

New York based photographer Chris Buck is known for his unconventional portraits of various celebrities and politicians - and celebrity politicians - including Presidents Obama and Trump. His arresting images have appeared in many top publications and he has been involved with a number of high profile commercial campaigns, including the controversial Be Stupid campaign for Diesel. 

 

Like many people, however, I know of him primarily for his pictures in the May 2017 edition of O - The Oprah Magazine, which played with the idea of a reversal of class and race roles, in which whiteness was suddenly disprivileged, at best, if not subject to systemic discrimination in this alternative universe.

 

The photos - which quickly went viral - were for the most part positively received, though, predictably, some found them offensive. Buck claims that his pictures were intended to stimulate questions, but not necessarily provide answers and that he's pleased to know that different people had different reactions:

 

"I want everyone to feel like they can vocalize their feelings about it, whether they’re positive or negative. More talk about this is a good thing. I’d rather people not get upset or offended, but if that’s their reaction then I think that’s totally fair too." *

 

For me, they illustrate something I think we all know at heart: that given the opportunity, everyone is capable of behaving as a cruel, selfish, exploitative arsehole who doesn't give a shit about those who are regarded as inferiors. 

 

In other words, no one is innocent. And those currently oppressed or subject to injustice and violence would behave just as appallingly - if not worse - given the upper hand. Slave morality - for all its fine words - is, let us not forget, a resentment-fuelled desire for revenge; a reactive expression of will to power. 

 

And so, even if the shoe were on the other foot, it would still mean a kick in the face for someone ... Is the solution then that we must all learn to go barefoot (were such a thing possible)?

 

* Note: I'm quoting from an interview with Chris Buck by Jennifer Berry. See: 'The Real Story Behind the O Pics That Have Been All Over Your Feed', Flare, (23 May, 2017): click here.  

On Private Language and Post-Truth (Or How D. H. Lawrence Opens the Way for Donald Trump)

I. 

 

D. H. Lawrence opens his 1929 essay on pornography and obscenity by claiming that there is no consensus of opinion regarding a definition of the former: "What is pornography to one man is the laughter of genius to another". And that, similarly, nobody knows what the word obscene means: "What is obscene to Tom is not obscene to Lucy or Joe" [1].  

 

I suspect it's this line of thinking which lies behind James Walker's claim that "any attempt to define obscenity is itself obscene" [2], by which I think he means that the attempt to impose shared meaning (or common values) on the individual and their lived experience is something he finds offensive.  

 

But I'm not entirely sure that's what he means: for by the logic of his own argument - which seems to subscribe to a solipsistic fantasy of purely personal feeling and, indeed, a purely private language - how could I ever be certain of understanding what he's saying?    

 

 

II.  

 

The idea of a private language was, of course, made famous by Wittgenstein in his Philosophical Investigations (1953), where he explained it thus: "The words of this language are to refer to what only the speaker can know - to his immediate private sensations. So another person cannot understand the language." [3]

 

However, no sooner does Wittgenstein introduce this idea of a language conceived as ultimately comprehensible only to its individual originator - because the things which define its vocabulary are necessarily inaccessible to others - than he rejects it as absurd. 

 

Naturally, there has been - and remains - considerable dispute about this idea and its implications for epistemology and theories of mind, etc.

 

Not that the validity or falseness of the idea will bother Lawrentians, for whom inner experience and (their own) singular being is everything. They'll simply repeat after their master: If it be not true to me / What care I how true it be [4] - surely the most intellectually irresponsible lines Lawrence ever wrote, showing disdain for facts, evidence, and reasoned debate and, ironically, opening the way for figures that James Walker certainly doesn't approve of ...

 

 

III. 

 

Arguably, Lawrence anticipates the post-truth world we live in today; one in which shared objective standards and meanings have dissolved into thin air; one in which Tom, Lucy, and Joe all get to define words however they like, à la Humpty Dumpty. Knowledge is confused with opinion and belief; fact is replaced with feeling; intelligence gives way to intutition.

 

It all sounds very liberal, but it isn't. Indeed, historian Timothy Snyder argues, post-truth is pre-fascism:

 

"When we give up on truth, we concede power to those with the wealth and charisma to create spectacle in its place. Without agreement about some basic facts, citizens cannot form the civil society that would allow them to defend themselves. If we lose the institutions that produce facts that are pertinent to us, then we tend to wallow in attractive abstractions and fictions [...] Post-truth wears away the rule of law and invites a regime of myth." [5]  

If it be not true to me / What care I how true it be ... This could so easily have been tweeted by Donald Trump!

 

 

Notes

 

[1] D. H. Lawrence. 'Pornography and Obscenity', Late Essays and Articles, ed. James T. Boulton, (Cambridge University Press, 2004), p. 236. 

      Lawrence appears to think that a shared meaning or commonly accepted definition of a word is inherently inferior and that only the individual meaning of a word has poetic power and rich symbolism. Even the simplest of words, he says, never mind those that are complex or controversial, has both a mob-meaning and an imaginative individual meaning. And these two categories of meaning are, apparently, forever separate. The problem, however, as Lawrence sees it, is that most people are unable to preserve integrity and private thoughts and feelings become corrupted by those which come from outside: "The public is always profane, because it is controlled from the outside [...] and never from the inside, by its own sincerity." [238] Such thinking is, of course, completely untenable.            

 

[2] James Walker, writing on his Digital Pilgrimage Instagram account: click here. See the post published on 13 April 2021, concerning Peter Hitchens and D. H. Lawrence's Lady Chatterley's Lover.

   

[3] Ludwig Wittgenstein, Philosophical Investigations, trans. G. E. Anscombe, (Macmillan, 1953), §243. It's crucial to stress that a private language is not simply a language understood by one person, but a language that, in principle, can only be understood by one person. 

 

[4] D. H. Lawrence, Fantasia of the Unconscious, ed. Bruce Steele, (Cambridge University Press, 2004), p. 70. 

[5] Timothy Snyder, 'The American Abyss, The New York Times, (9 Jan 2021): click here. 

Reflections on Milo Moiré's PlopEgg Painting (With a Note on Heide Hatry's Expectations)

Milo Moiré: PlopEgg (2014)

Photo by Peter Palm

milomoire.com

 

 

I. 

 

British art critic Jonathan Jones really doesn't like performance art and he wants the world - or at any rate his Guardian readership - to know it:  

"Performance art is a joke. Taken terribly seriously by the art world, it is a litmus test of pretension and intellectual dishonesty. If you are wowed by it, you are either susceptible to pseudo-intellectual guff, or lying." [1]

Obviously - and by his own admission - he's overstating things for polemic effect. But still it's clear that he's not a fan of contemporary performance art which, in his view, lacks power, fails to take any real risk, and reveals the extent to which today's practitioners are distanced from "real aesthetic values or real human life". 

 

Practitioners, for example, such as Swiss artist Milo Moiré, whom followers of Torpedo the Ark will recall I have discussed in earlier posts which can be found here and here. 

 

 

II. 

 

Performed at Art Cologne 2014, Moiré's PlopEgg, involved the expelling of paint filled eggs from her vagina on to a canvas, thus creating an instant abstract work of art. At the end of the performance, the canvas was folded, smoothed, and then unfolded to create a symmetrical image resembling one used in a Rorschach test.    

 

Dismissing Moiré as simply "the latest nude egg layer from Germany" [2], Jones denies that PlopEgg is an interesting feminist statement about female nudity, fertility and creativity; it is, rather, "absurd, gratuitous, trite and desperate". 

 

The thing is, even if Jones is right, and Moiré's conceptual work uniting painting and performance is all these things and succeeds only in perfectly capturing "the cultural inanity of our time", what's wrong with that?            

 

And, actually, Jones is not right: PlopEgg resonates in many ways on many levels for many of us; we think, for example, not just of female genitalia as represented in the history of art and of relatively recent contributions to this tradition by Judy Chicago, Annie Sprinkle, Jamie McCartney, et al, but also of Bataille's astonishing novella L'histoire de l'œil (1928) and the famous scene in which Simone inserts a soft-boiled egg into her cunt (as she does later with a raw bull's testicle and, finally, a priest's eyeball). 

 

We think also of Leda, the Aetolian princess, who was raped by Zeus in the form of a swan; the union resulting in an egg plopping out of her vagina, from which the beautiful Helen was hatched. And we even recall with a smile the beautiful jade eggs that Gwyneth Paltrow encourages women to insert in order that they may gain a greater experience of ther own bodies and increase their feminine energy [click here].      

 

 

 

 

 

Notes

 

[1] Jonathan Jones, 'The artist who lays eggs with her vagina - or why performance art is so silly', The Guardian (22 April, 2014): click here to read the article in full online. All quotes that follow from Jones are taken from this piece.  

 

[2] Jones doesn't specify who else he is thinking of when he refers to these egg layers from Germany, but one possible candidate might be Heide Hatry and her ambiguous performance piece entitled Expectations (2006-08), in which she too squeezes an egg out of her vagina. 

      In one variation of the work, Hatry, dressed as a businesswoman and carrying a laptop, throws the egg directly at the lens of the camera which is filming her, almost as if she wants the viewer to look foolish or feel embarrassed by what they're waching (i.e. to know what it's like to have egg on their face). To discover more about this work, click here. 

 

  

Reflections on the Goop Jade Egg

 

Goop Jade Egg

goop.com

 

 

I.

 

Launched in 2008, Goop is a wellness and lifestyle brand founded by actress Gwyneth Paltrow that aims - a bit like Torpedo the Ark - to operate from a place of curiosity and nonjudgment in order to make interesting connections and challenge conventional models of thinking.

 

Unlike Goop, however, Torpedo the Ark doesn't encourage followers to nourish the inner aspect, nor does it offer a range of wellness products, such as the nephrite Jade Egg, which women are invited to purchase - it presently retails at $66 - and then place into their vaginas. 

 

The Egg, which some believe to possess mysterious crystal power, is designed to enable women to experience a greater connection with their own bodies. Having first washed the rather lovely looking object with soap and water, the trick is to insert, hold it there for a while, and then squeeze and release. It is recommended that the Egg is also cleaned after use and stored in a sacred space - or at least one that has good vibes. 

 

Over time, this Kegel-like practice with the Jade Egg may bring increased happiness and well-being.           

II.

Strip away the new age nonsense and pseudoscience and ultimately what you're left with is something that you may or may not wish to buy and play with. I shouldn't think there are any dangers, but doubt there are any real health benefits either - though, if I were a woman, I'd sooner pop a Jade Egg inside than experiment with vaginal steaming. 

 

Finally, it should be noted that the Jade Egg (and fifty other Goop products) became the centre of a lawsuit in 2017, filed by the consumer advocacy group Truth in Advertising, who were concerned about false and misleading claims. This resulted in the company agreeing to pay a $145,000 settlement in September 2018 and issuing full refunds to customers who wished for such. 

 

Of course, Goop continued to sell their Jade Eggs, they simply toned down the language re: the benefits of using them; no more promises of increased vaginal muscle tone or greater feminine energy.* 

 

Ultimately, I've not much sympathy for those women wealthy enough and foolish enough to buy into the Goop philosophy. And, as I've indicated before on this blog [click here], I rather admire Miss Paltrow who possesses a winning combination of intelligence, beauty, talent, and chutzpah. Which is why she always seems to have the last laugh over her critics.  

 

 

* Note: at the time of the settlement Goop had sold around 3,000 vaginal eggs.   

 

Above all Things Encourage a Straight Backbone

 

Winners of Miss Correct Posture - aka Miss Beautiful Spine 

(Chicago, May 1956) [1]

 

 

Deleuze - and those influenced by his work (particularly the books written in collaboration with Félix Guattari) - often thrill to the idea (borrowed from Artaud) of a body without organs. And they seem equally excited at the thought of heads without faces and backs without vertebrae. 

 

For if the face is a universal mask and machine of moral overcoding which makes pale-faced Christians of us all, then "the spinal column is nothing but a sword beneath the skin, slipped into the body of an innocent sleeper by an executioner" [2]. 

 

Perhaps that's why there's a radical tradition of associating bones with fascism and privileging the soft pathology of the flesh as somehow more vital - something I touched on briefly in a recent post: click here. 

 

It's a tradition that one might have expected D. H. Lawrence to have belonged to; for Lawrence certainly celebrated the flesh as opposed to the spirit - and the latter, as Hegel famously declared, is a bone.

 

However, it turns out that Lawrence is all in favour of back bone, particularly the lumbar ganglion which, he says, negatively polarizes the solar plexus in the primal psyche [4] and is the centre of all independent activity (or what we might term a will to separation).

 

Lawrence encourages children to stiffen their little backs and escape the influence of their mothers; to kick themselves into singular being full of pride and the joy of self-assertion; to know that they are themselves and distinct from all others. He writes:

 

"From the great voluntary ganglion of the lower plane, the child is self-willed, independent, and masterful. In the activity of this centre a boy refuses to be kissed and pawed about, maintaining his proud independence like a little wild animal. From this centre he likes to command and to receive obedience. From this centre likewise he may be destructive and defiant and reckless, determined to have his own way at any cost." [5]   

 

Obviously, those who despise these spinal characteristics, interpret them as signs of fascist or phallocratic imperialism. 

 

But, as Lawrence would say, curse the blasted, jelly-boned swines and slimy, belly-wriggling invertebrates [5] who slander those who dare to stand upright, with shoulders back, taking pleasure in their own sovereign power. 

  

 

Notes 

 

[1] In the 1950s and '60s, American chiropractors decided to stage a number of beauty contests in the hope that this would help legitimise their profession and raise their public profile. The photo reproduced here shows the winner and runners up of one such contest held in Chicago, May 1956. According to a newspaper report at the time, the girls were picked for their beauty and perfect posture. For more details and more images, click here.  

 

[2] Gilles Deleuze, Francis Bacon: the logic of sensation, trans. Daniel W. Smith, (Continuum, 2003), p. 23. Like many of his ideas and phrases, Deleuze is borrowing this from a writer of fiction; in this case, Franz Kafka. See: 'The Sword', in Diaries 1914-1923, ed. Max Brod, trans. Martin Greenberg with Hannah Arendt (Schocken Books, 1949), pp. 109-10.   

 

[3] Lawrence borrows many of the ideas and terminology used in Psychoanalysis and the Unconscious (1921) and Fantasia of the Unconscious (1922) from theosophy rather than physiology and when he does use anatomical terms they only approximate with scientific and medical knowledge.  

[4] D. H. Lawrence, Fantasia of the Unconscious, ed. Bruce Steele, (Cambridge University Press, 2004), p. 89. 

[5] I'm paraprasing from Lawrence's famous letter written to Edward Garnett on 3 July 1912. See The Letters of D. H. Lawrence, Vol. I, ed. James T. Boulton, (Cambridge University Press, 1979), p. 422.

 

 

This post grew out of correspondence with the artist Heide Hatry and I am grateful as always for her inspiration. 

On the Life, Death, and Shameful Blacklisting of Lynne Frederick

 Lynne Frederick (1954 - 1994)

 Portrait by Terry Fincher (c. 1974)

I. 

 

Let's get straight to the point: the treatment that the English actress Lynne Frederick received, following the death of her husband Peter Sellers in 1980, was shameful. 

 

The abuse and ridicule meted out by the press and public was bad enough; but the behavior of the Hollywood set who, in a display of grotesque moral hypocrisy and spitefulness, blacklisted her was even worse - but then there's no people like show people ... [1]

 

 

II. 

 

Lynne Frederick was born in Middlesex, in July 1954. Her parents separated when she was just two years old and she never knew her father or had any connections with his side of the family. Her mother was a casting director for Thames Television. Raised in Leicestershire, she was later schooled in London and had ambitions of becoming a science teacher.  

However, when Frederick was fifteen fate - in the form of actor and film director Cornel Wilde, a famous friend of her mother's unfairly described by some as a poor man's Tony Curtis - intervened and put the teenager on the road to stardom. Wilde had been searching for a young unknown to star in his movie adaptation of the best-selling sci-fi novel The Death of Grass (1956). 

 

Wilde was instantly besotted with the beautiful and charismatic teen and so, despite Frederick having no previous acting experience, he offered her the role (sans audition). Whilst the film - released in 1970 as No Blade of Grass - received mixed reviews [2], Frederick became an overnight sensation, much loved by the same British public who would turn on her ten years later.          

As well as establishing an acting career that included a number of TV commercials for soap and shampoo, Frederick regularly featured in fashion magazines as a model and cover girl. In one famous spread for Vogue (Sept 1971), she was photographed by Patrick Lichfield. She was, in short, the fresh-faced girl of the moment; young women wanted to be her and men of all ages wanted ... well, we can all imagine what they wanted ...     

III.

 

During the mid-late '70s, Frederick's career as an actress and model continued to develop and she began to evolve a more sophisticated style and image, no longer content to simply play the girl next door or young innocent. Thus, in 1976, for example, she happily took a role in a BBC Play for Today as a sexually enigmatic character who falls for a lesbian artist [3]. She also starred in Pete Walker's slasher-horror movie Schizo, now regarded as a cult classic amongst fans of the genre.   

 

Meanwhile, her A-list Hollywood agent, Dennis Selinger, was preparing Frederick for global stardom in more mainstream film and television, as he had previously done with Susan George. Sadly, however, things were about to go very wrong - both professionally and personally - for Frederick, following her fateful marriage to sociopathic goon Peter Sellers in February 1977. She was 22 and Sellers, who had already married and divorced three wives, was 51.

 

The couple had met at a dinner party the year before, shortly after Frederick had finished making Schizo. He proposed to her two days afterwards, but she sensibly turned him down. However, she not-so-sensibly agreed to date and a year later they married. Initially, things went well and they formed a popular red carpet couple. But things quickly turned sour and rumours began to circulate of drug abuse, infidelity, and domestic violence. As his health deteriorated, Frederick was forced to put her own career on ice in order to look after him.    

 

Whilst they separated several times, Frederick always returned to care for Sellers until he died of a heart attack on 24 July 1980 (the day before her 26th birthday). Although Sellers was reportedly in the process of excluding her from his will shortly before he died, the planned changes were never legally finalised and so Frederick inherited the entire estate, worth an estimated £4.5 million. 

To which I say: Good for her! Unfortunately, that wasn't the reaction of his children from earlier marriages (who only received £800 each); nor was it the reaction of the press and public, or his Hollywood chums. 

 

Accepting unsubstantiated claims made by her stepson, Michael Sellers, it was almost universally decided that Frederick was a deceitful and cunning young woman who had only married for the money and to increase her own fame: the term used over and over again was gold digger - one that is not only derogatory, but misogynistic, as it is invariably applied to young women [4].       

Attempts to restart her film career post-Sellers were unsuccessful; she was effectively blacklisted by Hollywood, although she continued to live (reclusively) in California until her death in 1994, aged 39 [5]. 

 

Whilst I don't wish to go into details of her tragic final years - which involved seizures, alcoholism, and depression - I'm pleased to say that in the decades since her death, Frederick has gained a posthumous following of loyal fans and that even some of those who had been unfairly critical of her were prepared to concede that she had been poorly treated. 

 

 

Notes

 

[1] Famous names who voiced unfavourable opinions of Frederick include Roger Moore, Spike Milligan, and Britt Ekland. One person who always stood by her, however, was the actor David Niven, whom she had met whilst filming in 1974. Frederick regarded him not only as a close friend, but as a trusted father figure.   

 

[2] No Blade of Grass also generated disquiet amongst some critics due to a controversial abduction and gang rape scene involving Frederick as 16-year-old Mary Custance. The graphic nature of the sexual violence - lasting for several minutes on screen - was regarded as gratuitous at best. Although the rape sequence was cut in length when the film was released on video, the full scene was restored when issued on DVD.    

 

[3] Admittedly, the fact that she married former lover David Frost just a few months after the death of Peter Sellers didn't help matters. Nor did the fact that she divorced Frost after 17 months and then married a Californian heart surgeon shortly afterwards.   

 

[4] To her credit, Frederick was an outspoken advocate for same sex relationships and gay rights in a time when this was not so fashionable or morally and politically de rigeur. 

 

[5] Frederick was found dead by her mother in her West Los Angeles home on 27 April 1994. Whilst foul play and suicide were quickly ruled out, an autopsy failed to determine the cause of death. 

 

 

I'm Still Searching for the Ants Invasion: Notes on Phase IV

 I hope that insect doesn't see me / He's not renowned for his courtesy [1]

 

 

I.

 

There are numerous films in the so-called bug genre, some of which involve swarms of killer bees and many of which involve armies of soldier ants on the march. I will always remember Michael Cain battling the former in the The Swarm (1978) and Charlton Heston taking on the latter in The Naked Jungle (1954).

 

Arguably, Hollywood's fascination with insects and the possibility that they might one day threaten human existence, culminates in The Hellstrom Chronicle (1971), a strange but fascinating movie which combines elements of documentary, science fiction, and horror, and features a variety of insects, including wasps, locusts, termites, and even butterflies. [2]  

But the film I wish to discuss here, however, is another odd work, which, whilst little-known today, has nevertheless achieved cult status ...

 

 

II.

 

Directed by graphic visual designer Saul Bass, Phase IV (1974) is perhaps the most philosophically-informed and arty of all ant movies. One reviewer described it as "designed more than directed, and edited around principles of color and line, rather than around performance or plot" [3]. 

 

Whilst, essentially, it remains a six-legged sci-fi horror, it's certainly a very different kind of film to Them! (1954); for one thing, the ants aren't giant-sized, even if they are supposed to be super-intelligent, and they are revealed as sophisticated creatures capable of great feats of engineering and heroic acts of self-sacrifice.         

 

When I first saw Phase IV as a child, I found it boring and incomprehensible; second only to Kubrick's 2001: A Space Odessey (1968) in that respect. Unfortunately for Paramount Pictures, that was pretty much how everyone else also felt at the time - moviegoers and critics alike - and the film was a box office flop [4].

 

However, 45-odd years later, I now find much to admire about the film; not least its low-key anti-humanism and the luminous screen presence of 20-year-old English beauty Lynne Frederick as Kendra Eldridge, a traumatised survivor of an earlier ant attack whose destiny is to become a kind of human ant queen. [5].

 

The plot is actually fairly straightforward: a mysterious cosmic event causes ants to undergo rapid evolution and develop a collective cross-species intelligence. One of the results of this is that they begin building huge towering nests in the Arizona desert, disconcerting the local human population who decide to vacate the area.

 

A two-man scientific team - Hubbs and Lesko (played by Nigel Davenport and Michael Murphy respectively) - arrives to investigate. But they soon find themselves having to battle against the ants for survival. Things, however, take a fascinating turn when it transpires that, far from wishing to simply exterminate humanity, the ants wish to remake us in their own image and absorb mankind into their alien new world order [6]         

 

Some viewers will, obviously, object strongly to such a prospect. But I, for one, welcome our new insect overlords ... [7]

 

 

Notes

 

[1] Lyrics from the song 'Ants Invasion', by Adam Ant and Marco Pirroni, on the album Kings of the Wild Frontier, (CBS, 1980). Lyrics © BMG Rights Management, Universal Music Publishing Group. Click here to listen on YouTube. 

[2] Regrettably, I've not had the opportunity to watch this film in its entirety. But it comes highly recommended by Mr. Tim Pendry, whose knowledge and critical judgement in this area - as in many others - I respect and trust. It's interesting to note that Ken Middleham, who shot the insect sequences for The Hellstrom Chronicle, also shot the ant close-ups for Phase IV.

[3] Ignatiy Vishnevetsky, 'Saul Bass directed only one feature - and it's about super-intelligent ants, The A.V. Club (31 Oct 2014): click here.

[4] Unfortunate, too, for Saul Bass, as he was never again invited to direct a feature-length film. 

 

[5] Despite only being twenty years of age, Bass was concerned that Frederick looked too mature for the role she was playing. Thus, he obliged her to wear a specially designed (and extremely uncomfortable) corset to flatten her breasts and attempted to persuade the beautiful starlet to restrict her diet to chicken broth and black coffee for the duration of the production.  

[6] Bass originally shot a surreal montage with which to end the movie, indicating what the future ant-dominated world might look like. Sadly, this was cut by the studio executives at Paramount. However, it has recently been rediscovered and is available to watch on YouTube: click here.

 

[7] This much-loved line was spoken by Springfield news anchor Kent Brockman, in the classic season 5 episode of The Simpsons entitled 'Deep Space Homer' (1994), dir. Carlos Baezer and written by David Mirkin: click here. Despite what some mistakenly believe, it was not originally spoken by Joan Collins in the film Empire of the Ants (1977).  

 

 

Bonus: to watch the official trailer for Phase IV, click here. Or to watch an excellent modernized trailer, edited by Dan McBride, click here. 

 

For a sister post anticipating this one - on ants with artificially enhanced cuticles - click here.  

 

Dem Bones, Dem Bones, Dem Dry Bones

The Lovers of Valdaro 

Image: Dagmar Hollmann / Wikimedia Commons

License: CC BY-SA 4.0

 

 

I. 

 

New York based German artist Heide Hatry has recently been posting a series of images on her Icons in Ash Instagram account showing the exhumed skeletal remains of lovers who had been buried together for what they probably imagined would be all eternity, including the pair shown above discovered by archaeologists at a Neolithic tomb in San Giorgio, near Mantua, Italy, in 2007.

 

The Lovers of Valdaro, as they are known, are believed to have been no older than 20 years of age when buried, approximately 6,000 years ago, with arms wrapped tenderly around one another. Osteological examination revealed no evidence of a particularly violent death (no fractures or signs of traumatic injury, for example), so perhaps they died of broken hearts, or having swallowed poison in an amorous suicide pact - who knows?  

 

Anyway, morbid voyeurs who might wish to, can see the skeleton lovers for themselves on permanent display at the National Archaeological Museum of Mantua. 

   

 

II. 

 

Touching as the story of the Valdaro Lovers may be, regular readers of Torpedo the Ark will recall that - for philosophical reasons - I have a real problem with bones. But allow me to summarise these reasons for those readers who are not quite so familiar with the contents of this blog ... 

 

Due to the fact that bones are relatively long lasting, many cultures accord the skeleton - conceived as a noble infrastructure - far greater respect than the soft pathology of the flesh. As Nick Land notes in The Thirst for Annihilation (1992):  

 

"A corpse has one pre-eminent and historically fateful heterogeneous distribution: that between its skeletal structure and its soft tissues. This is apprehended as a difference between what is perdurant, dry, clean, formal, and what is volatile, wet, dirty, and formless."

 

Thus it is that osseological idealists of all varieties - including Christians, Hegelians, and fascists - love bones and skulls, associating these things not only with phallic rigidity, but spirit and intellect, whilst, on the other hand, associating the flesh (and filth) with the feminine. 

 

Unable to face up to the fact that we will all one day decompose and melt into slow putrescence, they posit the skeleton as that which provides figural permanence to human being and marks an acceptable transfiguration of the organic body. 

 

The skeleton is thus the affable mascot of humanist narcissism - reassuring in a way that a rotting, stinking corpse crawling with maggots can never be.       

 

Musical bonus: Dem Bones - aka Dry Bones - is an African-American spiritual song first recorded in 1928. The lyrics, whilst often changing, were inspired by Ezekiel 37:1-14, wherein the prophet visits the Valley of Dry Bones and foretells of the resurrection of the dead: Dem bones, dem bones gonna rise again! Now hear the Word of the Lord! 

      Click here to watch The Delta Rhythm Boys giving us their version, a recording of which can be found on their album Swingin' Spirituals (Coral Records, 1960).     

 

Plastic Ants (There Might Come a Day When They're Treading On You)

Lasius plasticus

 

I. 

 

The world isn't actually going to turn Day-Glo as Poly Styrene predicted [1], but it - and the life that it supports - is going to become progressively plastic at every level, including the molecular, as chemical additives known as phthalates - used to increase the flexibility, transparency, and durability of plastic - are released into the environment at ever greater levels.  

It's not just ourselves we are transforming with these things, even insects, for example are undergoing an artificial metamorphosis, as a study of ants by Alain Lenoir from a few years ago made clear ...

 

II. 

 

Investigating the biochemical process by which the common black ant can differentiate between friends and foes, Dr. Lenoir discovered to his suprise the presence of phthalates alongside hydrocarbons in the creature's protective cuticle. And this was true not just in a few specimens, but all of them.     

 

Other researchers had previously reported such findings, but Lenoir had been sceptical and suspected that the presence of phthalates was due to contamination within the lab. However, he could now see for himself the startling fact that all of the ants that he and his team studied were contaminated with phthalates, no matter where they originated [2]. 

 

Now, whilst there are serious concerns related to the presence of phthalates within living organisms - including us - it's probably too late to worry too much now and, who knows, maybe they'll have some positive evolutionary effect in the long term ... 

 

Maybe, for example, the ants will become a cyborg species with an artificially enhanced exoskeleton - super-ants, if you will, who might end up one day treading on us just as Adam forewarned ... [3]

 

 

Notes

 

[1] I'm referring here to the classic punk single by X-Ray Spex, 'The Day the World Turned Day-Glo', from the album Germ Free Adolescents (EMI, 1978). Click here to watch the band - fronted by Poly Styrene who wrote the track - perform it on Top of the Pops.

 

[2] To see how widespread the problem of phthalates in ants was, Lenoir and his team tested six-legged subjects from several countries around the world, including Spain, Greece, Morocco, and Egypt. In every case, the ants - which were not believed to have had any direct contact with plastic - tested positive (although in some cases only trace amounts were found). They also tested crickets and bees, just for comparison, and the result was the same.   

 

[3] I'm referring here to the single 'Ant Music', by Adam and the Ants, released from the album Kings of the Wild Frontier (CBS, 1980), which contains the wonderful verse: 'Don't tread on an ant, he's done nothing to you / There might come a day when he's treading on you / Don't tread on an ant, you'll end up black and blue / You cut off his head, legs come looking for you'. Click here to watch the official video on YouTube. 

 

For a follow up post to this one - on the prospect of a posthuman world dominated by ants - click here.