Biography

In 1928, a modest young lecturer from Wilwaukee, Mildred Harnack, née Fish, arrived in Berlin to begin her PhD in American Literature. In the febrile, polyglot atmosphere in the city at the ‘crossroads of Europe’, the media was still mocking Adolf Hitler and few took him seriously. Mildred saw, close up, the brokenness of American and German capitalism and, distantly, the apparently level playing fields of communist Russia. As the Nazis gained increasing control over the body politic, she taught an overtly socialist syllabus — Dos Passos, Theodore Dreiseret al. When, halfway through her dissertation, the university fired her, she promptly started teaching at a night school for working-class students.

In this Age of Trump, as we cast about for some moment in American history that might help us make sense of the present, the name Richard M. Nixon keeps resurfacing. Nixon, who resigned the presidency in 1974 after being swept up in investigations into the crimes and cover-ups known collectively as Watergate, offers easy comparisons with Donald J. Trump: two corrupt American presidents who left office in disgrace; who considered the press their enemy; who accused the previous administration of surveilling them; who weaponised racism as a way to win elections; who employed the politics of division as a way of keeping power; who possessed and indulged an outsized

Consider the hare and the hyena. The hare, Clement of Alexandria told readers of his 2nd-century sexual self-help manual Paedagogus, was thought to possess both male and female sexes and swapped their roles from year to year. As for the hyena, it was believed to acquire an extra anus annually and ‘to make the worst use of these added orifices’, as Michel Foucault puts it in the newly translated fourth volume of his History of Sexuality. For early church theologians the moral lesson was clear: we must not emulate gender-bending hares or randy hyenas. Rather, sex should be procreative, not pleasurable; we must go forth and multiply, borne by duty,

Whose were those feet in ancient time that walked upon England’s mountains green? That William Blake assumed his readers were on his same wavelength is one of the things, according to John Higgs, ‘that makes his writing a glorious puzzle’. Equally puzzling, argues Higgs, is that the cockney visionary, unsung in his lifetime and buried in a pauper’s grave, has now been absorbed thoroughly into mainstream culture without our having the faintest idea of what he was on about. Take the 20th-century adoption of ‘Jerusalem’ as England’s alternative national anthem: in its original context as the preface to Blake’s long poem ‘Milton’, the hymn that marks the end of our

The 20th-century Austrian mathematician Kurt Gödel did his level best to live in the world as his philosophical hero Gottfried Wilhelm Leibniz imagined it: a place of pre-established harmony, whose patterns are accessible to reason. It’s an optimistic world, and a theological one: a universe presided over by a God who does not play dice. It’s most decidedly not a 20th-century world, but ‘in any case’, as Gödel himself once commented, ‘there is no reason to trust blindly in the spirit of the time’. His fellow mathematician Paul Erdös was appalled: ‘You became a mathematician so that people should study you,’ he complained, ‘not that you should study Leibnitz.’ But

‘Who do you think you are — Stirling Moss?’ a genially menacing traffic cop would ask a hapless motorway transgressor. At the peak of his popularity as the most successful English motor-racing driver, Moss personified the glamorous daredevilry of racing at top speed. Richard Williams, the author of this sympathetic, exhaustive anatomy of an international sporting hero, part-time playboy (‘chasing crumpet’) and ultimate family man, is a veteran sportswriter for national broadsheets. He has also written critically acclaimed books, including one with the wonderfully comprehensive title A Race with Love and Death. This new portrait of Moss is based on close acquaintance with all sorts of people involved in motor

‘To see a world in a grain of sand’, to attain the mystical perception that Blake advocated, requires a concentrated, fertile imagination. Barbara Hepworth (1903-1975), one of the leading and most popular British sculptors of the 20th century, fervently imagined that her works expressed cosmic grandeur and her own spiritual aspirations. In the foreword to this thoughtful and enjoyable biography, Ali Smith testifies that Hepworth was ‘fiercely intelligent’, while its author, Eleanor Clayton, candidly declares: ‘I write as a curator who loves the artist she presents, a fan writing of her hero.’ Her research shows how frequently the sculptures convey ‘concepts [Hepworth] considered universal and eternal’. Clayton, eminently qualified as

On 1 January 1806, a little over one year after his coronation, the Emperor Napoleon ordered the abolition of France’s new republican calendar and a return to the old Gregorian model. Over the past seven years republicans had grown used to ‘empire creep’, but even for those who had been forced to watch the principles of the revolution dismantled one by one and a republican general metamorphose into Emperor of the French, this last insult carried a peculiarly symbolic charge. For all its engaging dottiness — each new year, coinciding with the autumnal equinox, would begin on a different date — the short-lived republican calendar had embodied some of the