Oxford University Press

Of  Gustav Mahler’s numerous military sorties, ‘Wo die schönen Trompeten blasen’, a miniature from Des Knaben Wunderhorn, is surely the most affecting. It is the eve of battle, and a young woman is visited by her lover, distant trumpet fanfares and dull drumbeats in the air. But perhaps the lover is already dead and it is his spirit she encounters – or it is a premonition of what the morrow will bring. Regardless, Mahler evokes a mixture of tenderness and gloomy foreboding as the young soldier tells his lover that he is going to the green heath far away. ‘There where the splendid trumpets sound / There is my home of green turf.’

For many, Marcel Proust (1871–1922) is the supreme European writer of the twentieth century. His seven-volume masterpiece, À la recherche du temps perdu (1913–27), is astonishing in the range of its themes and ideas. It is a philosophical novel about time, memory, imagination, and art; a psychological novel about sexuality, love, and jealousy; a sociological novel about how the social world is organised into groups and how our identities are formed by those groups; a political novel containing acute analyses of class perceptions, social mobility, racism, homophobia, and war; and a comic novel of manners, character, and language. In Search of Lost Time (as it is now commonly translated) is also a boldly experimental novel, quite unlike what contemporary readers understood to be a work of fiction. Proust is a key figure in the development of modernism: he redefined the boundaries of fiction, breaking open the French heritage of realism by shifting the focus of the novel from ‘the real’ to the creative mind of the novelist.

Venice is a vast project for an historian. Dennis Romano has written what he calls a ‘remarkable history’, generous in its pursuit over 600 pages, with eighty-five pages of impeccable documentation. It is a revisionary history, not only because Romano goes beyond the end of the Republic in 1797, when Napoleon conquered Venice and planted a Tree of Liberty in St Mark’s Square. The three chapters on Modern and Contemporary Venice bring Romano’s history to the present day.

In his 2015 study of Joseph Stalin, historian Stephen Kotkin suggested that the Bolshevik revolution could have been stopped by just two bullets: one aimed at Vladimir Ilyich Lenin, hiding across the border in Finland but pressing the Bolshevik Party to seize power; a second bullet for Leon Trotsky, on the ground in Petrograd as a determined band of Red Guards, sailors, and soldiers stormed the Winter Palace.

How does Xi Jinping think? China’s leader since late 2012 is one of the most important but least accessible people in the world. He does not give interviews. His lieutenants do not leak to reporters. His associates do not write tell-all memoirs. The Chinese Communist Party is a secretive organisation that dominates the country’s information ecosystem by censoring speech and crushing dissent. We therefore know precious little about how decisions get made in Beijing.

In a letter to her friend Raymond Queneau in 1946, the twenty-seven-year-old Iris Murdoch asked, ‘Can I really exploit the advantages (instead of suffering the disadvantages) of having a mind on the border of philosophy, literature and politics?’ Well known as a philosopher and a novelist, Murdoch is less likely to be thought of as a political writer, though Gary Browning claims it to be the ‘simple truth’.

Author and literary theorist Stanley Fish is, among other things, a professor of law specialising in constitutional law, media law, the First Amendment, and jurisprudence. It should come as no surprise, therefore, that over the course of his book Law at the Movies he shows a forensic knowledge of the judicial system in the United States. This is no casual checklist of films that feature lawyers as characters, but a dissection of how particular statutes and legal procedures are represented on screen. He conveys how, in the hands of gifted filmmakers, ‘dry as dust soil of legal doctrine flowers into something truly substantive and dramatically compelling’.

For German literary critic Walter Benjamin, translation belongs to the ‘afterlife’ of a work, by which he means the ‘transformation and a renewal of something living’. In this sense, a new translation extends this afterlife, renews and sustains it. This does not mean every new translation is worthy of the original, but it does bring it back into the light.

Do gay men have a history – and, if so, what is it? Historians have grappled with such questions ever since Michel Foucault first published his History of Sexuality in the 1970s. The stakes are high because they are political: at root, they contest nature versus nurture. We know that men who have sex with other men have existed in every past society. But were those men the same as modern homosexuals? Many contemporary gays claim them as forerunners – yet several scholars see modern homosexuality as, fundamentally, a creation of contemporary late-stage capitalism and a chronological and cultural anomaly, whose associated rights may prove equally ephemeral.

Let’s face it, quantum mechanics mystifies most of us. But as Quantum Drama shows, it baffled its creators, too – so much so that some of them turned to suicide, drink, or psychiatry (Carl Jung was a favourite). Who wouldn’t go crazy, trying to get their head around such bizarre happenings as subatomic particles sometimes being wave-like, and a theory that cannot tell you the particle’s definite state – its position and velocity, say – before you measure it? In ordinary ‘classical’ physics, by contrast, you can predict in advance every point on the trajectory of an ordinary object, such as a ball or a spacecraft, launched from any given place with any particular velocity. But quantum theory does not play by these long-established rules: until you observe the particle, all the theory can tell you are the chances it will show up at various places. As Einstein asked, ‘Do you really believe the Moon is only there when you look at it?’