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Henry Graham belongs to the most exclusive clubs, dines regularly at the most lavish restaurants, drives a Ferrari, employs a butler, and owns something called a Montrazini—in short, he capitalizes fully on his inheritance, despite having little understanding of what “capital” actually is. The very ignorance of practicality that his wealth affords turns out to be his undoing, as soon finds that he’s run out of money and must bid goodbye to the high life—unless, that is, he can find a single, wealthy, isolated woman to marry and, for the sake of preserving his refined, hermetically-sealed existence, murder. Enter Henrietta Lowell. Similarly stunted by her own inheritance, she’s friendless, awkward, and utterly helpless: the perfect mark… But Henry soon discovers that protecting his own interests also means protecting hers, that competence can grow out of the exigency incompetence creates, and that practicing love for someone turns out to be just as good as actually loving them. Wes & Erin discuss the 1971 film "A New Leaf," written and directed by Elaine May.
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Manglende episoder?
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Wes & Erin continue their discussion of Ancient Greece’s most notorious battle of the sexes, and Euripides' rumination on the question of whether the Athenian ideals of rationality and moderation sufficiently honor the instinctual side of human nature.Thanks to our sponsor, the incredible online language school Lingoda. Go to https://try.lingoda.com/Subtext and use code SUBTEXT to save 20 EUR (or equivalent in your currency) when signing up.
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Known for casting mythical heroes in human proportions, Eurpides has his hands full with Medea—homocidal sorcerous, granddaughter of the sun, and a woman who does not take betrayal lightly. Nevertheless, the poet is able to capture the agony of someone who has given up everything for love—family, home, and homeland—only to find her passion disregarded, and her sacrifices unappreciated, by a man who robotically puts practicality above all else. But can we sympathize with a woman who would kill her own children, just for spite? Wes & Erin discuss Ancient Greece’s most notorious battle of the sexes, and Euripides' rumination on the question of whether the Athenian ideals of rationality and moderation sufficiently honor the instinctual side of human nature.
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What is it about working class Linda Marolla, whom Arthur first encounters in the process of shoplifting a tie for her father’s birthday, that helps Arthur grow up? Wes & Erin discuss Steve Gordon’s 1981 romantic comedy “Arthur,” and why, if you want to learn to become independent, sometimes the best that you can do is to fall in love.
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It’s awful being alone, according to millionaire playboy Arthur Bach, and nobody should be alone. And so he forestalls this feeling by getting drunk, picking up prostitutes, and laughing at his own jokes. Yet love in its true form can be a lonely business, as his servant Hobson reminds him, because it involves growing up, getting serious, and taking care of someone other than oneself … only to lose them—in one way or another—to the inevitable advance of time. What is it about working class Linda Marolla, whom Arthur first encounters in the process of shoplifting a tie for her father’s birthday, that gets him beyond this impasse? Wes & Erin discuss Steve Gordon’s 1981 romantic comedy “Arthur,” and why, if you want to learn to become independent, sometimes the best that you can do is to fall in love.
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Wes & Erin continue their discussion of two of Marie de France's most famous lais—”Laustic” and “Guigemar”—and how their narratives marry the “flesh” of text, art, and symbology, to the “spirit” of the spoken word (via dialogue, oaths and covenants, and authorial commentary), in order, perhaps, to communicate something of the mysterious and dangerous union that is romantic love.
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The lai, a short narrative poem from the Middle Ages that treats themes of courtly love, was originally accompanied by music and sung by minstrels. But in the 1170s, poet Marie de France translated a series of Breton lais into French and, in so doing, converted an oral tradition into text. It’s no wonder, then, that her lais’ narratives are so often preoccupied with methods of communication: both the spoken word, with its spiritual, incantatory, or even magical qualities, and the written word—physical, embodied, and analogous to the art object (particularly and, appropriately, the textile, a medium associated since antiquity with female artistry). Wes & Erin discuss two of the poet’s most famous lais—”Laustic” and “Guigemar”—and how their narratives marry the “flesh” of text, art, and symbology, to the “spirit” of the spoken word (via dialogue, oaths and covenants, and authorial commentary), in order, perhaps, to communicate something of the mysterious and dangerous union that is romantic love.
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Jef Costello is a hit-man with airtight alibis, impeccable style, and a strict code of honor. Add to this a masterful ability to evade his pursuers, mobsters and authorities alike, and a simple but effective home alarm system in the form of a bird. But what he cannot orchestrate, control, or evade is the improvisational nature of a genuine encounter with another person, which he unexpectedly finds with the jazz musician who witnesses him leaving the scene of one of his crimes. Wes & Erin discuss Jean-Pierre Melville’s 1967 noir thriller “Le Samouraï,” and the surprising power of love to capture its fugitives, even if it means finding them in the most shadowy of underworlds.
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What is the cause of human self-destructiveness? According to Dostoyevkys’s underground man, this “most advantageous advantage” is designed to save freedom from the constraints of rationality, and vitality from the quiescence that follows success. Yet he himself finds freedom only in spite and fantasy, while in real life he oscillates between failed and humiliating attempts to dominate or ingratiate himself with other people. Wes & Erin discuss “Notes from the Underground” and its agonized rumination on whether freedom can be reconciled with love, individuality with virtue, and action with reflection.
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It’s considered the definitive film on greed, a demonstration of just what the lust for gold can do to a man’s heart. Fred C. Dobbs starts out as a down-on-his-luck panhandler in a poor Mexican town and comes into a fortune of over $100,000 before the film’s end. Yet, in more ways than one, Dobbs never stops panhandling, never stops being subject to the vagaries of fate, to forces that might just as soon give as take away his fortune, and to the darkness within himself that he can neither understand nor control. Perhaps the film doesn’t chart his moral corruption and gradual descent into greed-fueled madness so much as it critiques the system that turned Dobbs into a beggar in the first place—a system which, the film might argue, teaches all of us to stick out our hands (and our necks) in the pursuit of profit. Wes & Erin discuss John Huston’s 1948 classic, "The Treasure of the Sierra Madre."
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Why do we rebel against our position within the natural world, even to the point of self-destruction? What is required to restore us? Wes & Erin continue their discussion of Samuel Taylor Coleridge’s classic poem, “The Rime of the Ancient Mariner.” (Thanks to our sponsor for this episode, HelloFresh. Go to HelloFresh.com/subtextapps for free appetizers for life).
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Why do we rebel against our position within the natural world, even to the point of self-destruction? What is required to restore us? Wes & Erin continue their discussion of Samuel Taylor Coleridge’s classic poem, “The Rime of the Ancient Mariner.” (Thanks to our sponsor for this episode, HelloFresh. Go to HelloFresh.com/subtextapps for free appetizers for life).
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