University of Chicago Press

As an eyewitness to the terrorist attack on the World Trade Centre in September 2001, Philippe Roger was sickened when the America-hating Jean Baudrillard announced his ‘prodigious jubilation’ at the event. Sickened, but not surprised. Roger understood that Baudrillard’s crassness was rooted in a long French tradition of anti-American discourse.

J.M. Coetzee and the Ethics Of Reading is both a deeply scholarly response to the work of a brilliant and challenging writer, and an act of advocacy for a particular mode of reading, which Derek Attridge characterises variously as ethical, literary, ‘attentive’ and scrupulously responsive to the text. This mode draws on practices of ‘close reading’, while proposing the ethics of ...

Rooms do furnish a book. This book was inspired by a 1930s interior in a photograph that art historian Bruce Adams came upon when interviewing Sydney painter Grace Crowley (1890–1979) at her home in 1973. Two years later, Adams visited the building that had intrigued him: Moly-Sabata, on the left bank of the Rhone about sixty kilometres south of Lyon. In this account of the artists who lived there from the late 1920s to early 1950s, a big-faced, stiffly dressed, middle-aged Australian makes her presence felt. In contextualising expatriate painter Anne Dangar’s twenty-one-year tenure in the art colony, Adams shows what her aspirations were, why she turned herself into a village potter, and the political use that was made of her work.

Samuel Johnson once wilfully said, ‘Sir, we know our will is free, and there’s an end on’t.’ One can understand Johnson’s sentiment. Talk about will can be interminable. If we feel our will to be free, does it matter if it really is? Right now, I’m willing myself to write this review, instead of having dessert or watching Big Brother (‘Will to Power in Big Brother: Or, Are You Smirking at Me?’ would make an interesting paper). But my will is weak. I’ve just returned from making a cup of tea. Writers – like everybody else – are notoriously good at finding distractions. But what does it mean to say that my will is ‘weak’? How much am I willing my writing of this review, and how much am I forced to write it? Is writing determined by economics (need for money), psychology (desire to see one’s name in print), or class (aspirations learned through upbringing and education)? And yet I’m free, am I not, to pass my own judgment on the book? Sooner or later, we give up and go to the pub with Dr Johnson.

When I was still a jot at uni, a medical student friend stumbled late out of her latest lecture and reassured me. And then she assured me, ‘It was horrible! We had slide after slide of some dead smoker’s lungs. And they were disgusting! I’m gonna be sick! Give me a cigarette!’ That’s when I first understood that ‘smoking’ was not ever going to be a straightforward subject.

Morphy’s monograph is an instance of a problem in anthropological writing about Australian Aboriginal people, a problem of audiences. The public this book will reach (and please and enrich enormously) is international, made up of several thousand mostly Anglophone anthropologists students of art, particularly those researching or teaching about the contexts in which the art of non-Western peoples is created and first consumed. Yet the art of North East Arnhem Land (the Nhulunbuy/Yirrkala region) appeals to a much larger and more heterogeneous public than this. It is likely that Australians comprise a majority of this second public. Morphy, adviser to the Australian National Gallery in the later 1970s and early 1980s, can take some credit for that. And there is a third and even larger public still: those Australians who infrequently go to art galleries (they might spend a few hours in the ANG on a Canberra trip) but who are susceptible to a more informed perception of the subtlety, beauty and (most important) resilience of the classical heritage of Aboriginal culture.