Showing posts with label Stanley Kubrick. Show all posts
Showing posts with label Stanley Kubrick. Show all posts

Wednesday, December 7, 2022

EYES WIDE SHUT as a Christmas Movie

 

This is not an overview of the entire film, which was reviewed and analyzed on this site but a consideration of an aspect of the work.

But first, EYES WIDE SHUT has become a Christmas Movie of sorts among the ‘sophisticated’ crowd. Some years back, I attended a packed art-house Christmas screening. Christmas is, of course, still a big deal, but much of the innocence and magic has been lost over the years due to both mass vulgarity(the Black Friday mob rampages at Walmart) and elite decadence(the rise of Queertianity). But then, Christmas magic has long been inseparable from commercialism festooned with ornaments and lights in anticipation of the ritual of gift-giving. For sure, the last thing on Ralphie’s mind in A CHRISTMAS STORY is the birth of Christ, an afterthought as well for his father who dreams of turkey.

What has become of Christmas(and Christianity in general) is somewhat akin to what became of pagan mythology to the Greco-Roman elites who found renewed interest only through satirical takes, like Ovid’s METAMORPHOSIS. If Muhammad later reimagined and rewrote the Judeo-Christian Narrative with utmost seriousness, Ovid and the educated elites of his time reinterpreted pagan narratives & traditions with irony. The current educated classes in the West reached a similar juncture in regards to Christmas. They see themselves as too hip, sophisticated, knowledgeable, and/or progressive to remain mired in the Old Faith and traditions(made even more problematic with all the Covid restrictions and paranoia), even though they can be utterly earnest in their blind devotion of Awesome Jews, Noble Negroes, and Holy Homos. Too educated for Jesus but can’t light enough candles for George Floyd and Anthony Fauci.

In the current climate, something like EYES WIDE SHUT allows the educated classes to keep with the (di)spirit of Christmas with a twist of the sardonic — orgy porgy and deck-the-whores — , though Kubrick’s last film isn’t a work of cynicism. Granted, the hoi polloi’s idea of a Christmas Movie often has little to do with Christmas. I caught SCARFACE with Al Pacino on Christmas day in a packed theater. For the more square, there is always METROPOLITAN by Whit Stillman.

Anyway, the particular scene I have in mind may be the first conjuration of the film’s title, “Eyes Wide Shut”. It is at the party of the super-rich Ziegler(Sydney Pollack) when Bill Harford(Tom Cruise) is summoned to a room upstairs where he finds a naked woman(Mandy) unconscious on a recliner, not quite Freud’s analytic couch. Ziegler explains to Harford that the woman took some hard drugs. She could as easily fall into death as climb back to consciousness. Even for a rich and connected big shot like Ziegler, death in his house, especially of a high-priced model(or call girl) at a Christmas Party, could be most inconvenient. He relies on Harford not only to treat the woman but keep it confidential. He treats Harford like a friend, even a pal. Of course, he’s in the situation to pay premium and dole out favors. Many of his ‘friends’ are surely high-priced servants, not so different in kind from the dazed woman on the recliner. To put it bluntly, whores, the lot of them.

Anyway, a fuller significance of the scene may be overlooked because the woman seems lifeless and inert, a total non-participant in the scene centered on Ziegler’s anxieties and Harford’s expertise. She just seems zonked out, neutral towards life and death. Yet, contra Ziegler’s troubled state of mind, she seems placid, perhaps drifting in a blissful dream-state. Still, Ziegler and Harford fill the foreground with movement and dialogue, and the woman figures into the scene only because Ziegler, who wants her up and gone, fears he has a death on his hands. Besides, the sheer physicality of her nudity makes us focus on her body than on her mind.

For this reason, we don’t give much thought to what she may have been feeling and ‘seeing’ in her inner-realm. Though her eyes are shut, she could be in a dream-state or on the edge of consciousness. There’s a line in James Dickey’s novel DELIVERANCE: “I lay awake all night in brilliant sleep.” Eyes closed to the outside world, eyes open to the inner-world. Such sensation is especially strong when one falls asleep against all efforts to remain awake. When I used to attend movies regularly 20 yrs ago, I would almost always slip into slumber for about 15-20 minutes. It could be a slow-paced Art Film or fast-paced action flick, but there I was, nodding off but also doing my best to remain awake. The result would be a state of mind where I was clearly asleep but my eyes felt open. I wasn’t watching the movie but, on some level, aware of it sd stimuli. So, while to an onlooker, I would have appeared as just someone who nodded off, something dramatic was happening as my mind, in a struggle between staying awake and falling sleep, compromised on ‘brilliant sleep’ where my eyes were closed but felt open.

To Harford and Ziegler, the woman is just a limp body slumped across the furniture, indeed unawares that she’s totally nude in the presence of a stranger, Harford. She doesn’t fit into the equation of what their world is really about. As far as Harford is concerned, Ziegler and he are on the same page whereas the woman is a disreputable creature, mere diversion on the side. Though Ziegler is far richer, Harford has the prestige of being a doctor, one of the most respected professions. Also, for all his wealth, Ziegler was stuck in a helpless situation and relied on Harford as expert and confidante. The two men belong, the woman does not, at least in Harford’s preferred perspective.

However, from Ziegler’s viewpoint, both Harford and the woman could be seen in the same category. He buys their services, they keep his secrets. In a way, Ziegler may regard Harford the bigger fool because Harford is deluded enough to think himself different from the woman. (He has yet to realize what Rachel does in BLADE RUNNER: “I’m not IN the business. I AM the business.”) At the very least, the woman has no illusions about what she is to Ziegler. She is a whore(like Rebecca De Mornay in RISKY BUSINESS; one saving grace of prostitution is its honesty). In a way, Harford is also Ziegler’s whore but is blinded by the prestige of his profession from seeing the true nature of their relationship. (Later at the secret orgy, he pretends to be one of ‘them’, but ‘they’ see him as belonging with the ‘others’, the whores. It’s like the character of BARRY LYNDON never quite belongs in the high society he strives to enter. Just about the only figures in Kubrick’s films who attain quasi-orgasmic unity with the beyond-the-infinite are Major Kong who hits his target and ecstatically ‘becomes death, destroyer of worlds’ in DR. STRANGELOVE, David Bowman who is reborn of himself into Star Child in 2001: A SPACE ODYSSEY, and Alex who not only regains but ascends into his earlier self as Valhalla in A CLOCKWORK ORANGE.)

Anyway, with the scene focused on Ziegler and Harford, the dazed woman outwardly remains a nonentity who hardly registers; even her nudity seems sterile, like part of the furniture itself; she might as well be a patient in the doctor’s office or a corpse in a morgue. Yet, what we overlook and miss of her state of mind comes to serve as a guiding apparition throughout the film. To Ziegler, the night was just a close call. Whew, she’s going to live after all. She’ll come to her senses and leave. For Harford, she’s either just another plaything of Ziegler or just another ‘patient’ he examined.

But what was going inside her mind? What was she ‘seeing’? Had she been fully awake when Harford arrived, she would likely have regarded him as just some good looker, one of Ziegler’s many associates. But in her druggy state of mind, perhaps a blend of blissful highs, sullen lows, mind-blowing ecstasy, and frightful anxiety — as certain drugs seem to have rollercoaster effect on users — , Bill Harford could have seemed more than a man, more than a doctor. Perhaps, her faint glimpses of him and his voice merged with her dream-state fantasies. He became like a hero, a white knight, a savior of her as damsel in distress. Of course, he has no way of knowing this, even truer of Ziegler. But from her perspective, the moment could been downright mythic. It’s sort of like the scene in A.I.: ARTIFICIAL INTELLIGENCE, which began as Kubrick’s project before it was passed onto Steven Spielberg. When Monica activates the imprinting protocol on David the robot-boy, she can barely fathom the extent of the transformation about to take place in his ‘psyche’. She felt a growing affection towards David, but it could never compare with the ‘eternal’ love for her that’s been imprinted into David.

Likewise, what the woman feels about Bill Harford in that moment could be many times more potent than what he feels about her. For him a bit a sympathy, for her a full blown dream symphony. The moment may explain why she picked up on his identity right away at the secret ritual at the mansion. Perhaps, she remembered the scent of his cologne, made all the more alluring in her altered state. So, even though she is ultimately a hired whore and acted out her assigned part at the mansion, it might not have entirely been a put-on because of the possible ‘psychic’ connection with Harford in their first encounter.

Harford is happy to have resolved the issue for Ziegler who is relieved and expresses gratitude. But late in the evening the next day, Alice’s revelation fleshes out what the woman at Ziegler’s house may have been feeling in her drugged state. Alice too is under the influence of drugs, though far milder than whatever the woman was on. Still, the marijuana has lowered Alice’s inhibitions. A door to her subconscious or dream-state budges just a little, and strange emotions begin to emerge as she confesses her greatest love was for a naval officer whom she didn’t even know; she just caught a glimpse of him a few times. She felt something more than lust, an all-consuming passion for that man like he was god or something, indeed so much so that she was willing to give up everything, even Bill and her child, for a moment of bliss with him.

All these years with her, Billy never suspected such feelings could exist within her. But then, neither he, Ziegler, nor we the audience surmised anything about the drugged-out woman at the Christmas Party. Alice is a respectable wife, not a whore like the naked woman in Ziegler’s room, but the psyches of the two women are joined in myth. All these years, Alice seemed perfectly content with Bill, but her truest and deepest love has been for some man she doesn’t even know. (The camera’s caressing of Kidman’s nudity hints at the ‘whore’ in every woman. In the very first scene, she drops her dress and stands totally naked, even more so than the women at the orgy who at least have thongs upon de-robing. Kubrick insisted on a married couple for the two leads, and the logic is consistent with the film’s theme. The wife whose privacy belongs to one man is made the voyeuristic object for all the world. Wife is made a screen whore. Just like Harford was willing to do anything to enter the mansion, Cruise was willing to do anything to enter Kubrick’s realm.)

In a similar vein, even though the whore at Ziegler’s place may avail herself to any man who can meet her price, her dream-world is only for the one she loves. Even though the wife and the whore are socio-moral opposites, they have one thing in common. Both have accepted a compromised position in life. It’s rare that a woman(or a man) marries the person of one’s utmost desires. Most marriages are about finding some suitable mate. It’s like the Crosby, Stills, & Nash song that goes, “If you can’t be with the one you love, love the one you’re with.” While people would like to believe marriage is about love and fidelity whereas prostitution is about impersonal sex-for-money, most marriages are about settling for what is within one’s ‘market value’ as buyer and seller. It is partly about ‘business’, or deal-making. (Still, one might argue that the golden age of marriage was when society shifted from arranged marriages to free-choice marriage. In this period, pre-marital and extra-marital sex were still frowned upon or even severely punished. Love had nothing to do with arranged marriage, though couples in arranged marriages could come to love one another, and even though free-choice marriage rarely guaranteed a match with one’s dream beau, love still played an important role in one’s choice of partner. Love and Marriage went together in this period because sex outside marriage was disapproved of. Thus, love was ideally contained within the culture of marriage. But then, sexual liberation/disconnection happened, and it not only tolerated sexual licentiousness but encouraged libido gone wild and frowned upon sexual morality that was mocked as ‘abstinence’ or ‘repression’. Thereby, marriage was no longer the domain in which love was sought and explored. Rather, sex and pleasure were sought freely, and marriage became more of an aftermath, something to settle into only after one’s sexual market value was past its prime. In its golden age, marriage was about the marketing of fresh meat. After the sexual liberation/disconnection, marriage was about the marketing of stale meat past expiration date.)

Alice loves her husband Bill, but he is the man of her life, not of her dreams. It is love, not LOVE. In a way, she almost loves him like a child, even with an element of pity. She settled down with him because she thought he was the best she could do. Obviously, he’s quite a catch(as a handsome doctor), but maybe she always thought she could do better as she’s an attractive woman herself, and taller than him.
At any rate, she married him not just out of love but other considerations, and it’s the latter that makes marriage somewhat like prostitution where sexual services are rarely about love. It’s a living. The naked woman was with Ziegler because it’s a living. Alice is with Bill because it’s a living. Ziegler pays the woman, and Bill offers stability and security to Alice’s life. For sure, the woman can tell the difference between Ziegler and Bill. Ziegler is no looker. She offers sexual services to him only for money. If Ziegler were poor, she wouldn’t even have noticed him. She obviously notices that Bill Harford is much more attractive. Especially in her dazed dream-state, his presence may have been all the more irresistible, indeed akin to what the naval officer was for Alice.

Of course, Harford had no such inkling while hovering over the naked woman. Her dream remained her own. But upon listening to Alice’s pot-induced confession, Bill finds himself shrouded in the mist of female dream-psyche, not least because he too is under the influence of marijuana. And even though Alice’s unlocked secret doesn’t immediately make him think of the woman at Ziegler’s place, it sets off a series of happenstance that finally leads him to her and the mythic implications of what may have transpired between them at Ziegler’s place.

What was merely a medical routine on his part could have been like a fairytale for her, one where the prince revives the dying princess with a kiss. So, in a way, even though Bill’s nighttime journey is triggered by Alice’s confession, without which he would have remained his somewhat smug self, it was anticipated by what happened between him and the woman. In a way, that room in Ziegler’s house is comparable to Room 237 in THE SHINING. The source from which the haunting began.
And there are layers of secrecy and mystery, not because the room itself is anything special but because of what remained unsaid or unrealized. Harford didn’t tell Alice the details as to why he went missing at the party. Alice even surmised that Bill might have gone upstairs to a room to frolic in bed with the two sirens she saw him with. One side of Alice trusts her husband, but another side of her isn’t really sure. She also projects her own temptations onto him. At any rate, Alice almost surely never went anywhere near the room where Harford treated the naked woman. She doesn’t know such a room even exists.

But there’s another layer of mystery because even though Bill did enter the room, a private sanctum of Ziegler, he had no idea as to what may have been unfolding in the dream state of the woman. The mind/soul is the ultimate castle, the deepest source of power. Even the poorest and weakest man has something within him that cannot be pried open by the richest and most powerful forces in the world. The religious believe only God has the power to peer into the souls of men. That said, powerless people’s inner safes are of no consequence to the world. People are fascinated by what lies hidden in the hearts of powerful men.

Because rich and powerful men tend to house themselves in ostentatious mansions and work in elaborate buildings, one can fall under the illusion that the secret of power emanates from those very walls. It accounts for Harford’s tantalizing entry into the forbidden zone of the super-rich and their secret ways. And yet, that is merely a mirage. It’s Alex Jones’ idea of power, a bunch of super-rich guys getting together in some hidden cove and having orgies or playing at ritual sacrifice with goat blood. But, it’s all just a game, a kind of play.

The real castle of power is in the mind, something that is either locked or incomprehensible even when opened(as genius goes over the head of most people). Mansions and buildings are physical manifestations of mind power; they themselves are not the source of power. And yet, because people have come to associate power and wealth with physical objects, they fall into the fallacy of power resting within the walls. It’s like mistaking the church as the house of God when it is but a physical expression of one’s devotion to God.
This is where Judaism gained a huge advantage over paganism that affixed physical attributes to the gods who were believed to reside in some specific place. In contrast, the Jewish God is formless and cannot be visualized or ‘materialized’ into an entity. Thus, it can never take idolatrous form and be destroyed as such. When pagan temples were destroyed, the gods died within the ruins, just like National Socialism was really over with the destruction of its monuments. But the Roman destruction of the Jewish Temple hardly made a dent in the Jewish God. (Likewise, the construction of Camelot, however impressive it may be, cannot be the solution to mankind’s problems. And there is no actual Grail to cure Arthur’s sickness. Rather, the real secret lies in the hearts and minds. For all of Camelot’s grandeur, it becomes a hollow place once the knights within lose their ways. And the Round Table becomes just a table for feasting by errant warriors given to pleasure and vanity. Perceval realizes the Grail isn’t an object to be found on the outside but a truth, tragically forgotten, to be recovered from within, something which Arthur forgot: “You and the Land are one.”)

Thus, the notion of entering into the secret chamber of power is ultimately a tease in EYES WIDE SHUT. We do enter the realm of privilege(and fancy decadence) of the super-rich, but that’s not what and where the power is. Indeed, unbeknownst to Harford, the closest he comes to entering the Room of Power is near the end when he goes to visit Ziegler in the recreation/billiard room. There are no masks, tuxedos, weird music, naked models, strange rituals & orgies, and all that whacky stuff. There is just Ziegler putting the cards on the table and telling him how it is. Of course, Ziegler isn’t going to name the names or discuss the tricks of his wealth creation. That secret remains within his mind, locked safely away. But in the room, Harford realizes that power is at once more hidden and more mundane than anyone may realize. Some people got the power for whatever reason, but most people don’t. The ones with the power hold the cue sticks, and everyone else is a billiard ball. Still, for all the frightening things power can do, it is also ‘forgiving’ and amenable to compromise with those it can ‘reason’ with. Flexing the muscle is also flexible. In other words, it’s not the end of the world for the Power that some doe-eyed doctor crept into their secret lair and watched some silly put-on ritual, which was just a game for them. As long as Bill pretends nothing happened and just plays ball, everything’s cool and back to normal. Bill will likely go along but feels a bit queasy because there is within him something like a conscience. It’s like Tommy(Joe Pesci) and Jimmy(Robert DeNiro) in GOODFELLAS can pull off whatever they need to without batting an eye, but Henry, having a bit of softness and hesitation, can still be shocked by some of the violence. Jimmy takes the killing of Tommy especially hard not only because the latter was one of the few people he cared about but he Jimmy, of all people, let his guard down and didn’t see it coming. The ambusher got ambushed.

Bill Harford was deeply unsettled upon being subjected to his wife’s recollection of a man whom she still regards as the ideal hero/god of her dreams. So, no matter how intimate and passionate they were in bed making love, the ghostly figure of the naval officer was always there between them. He wasn’t aware, but his wife was. What his eyes were shut to, his wife’s eyes were open to. (It’s like Danny in THE SHINING can see things that his parents cannot.) And, very likely, the prostitute had other men in mind when having sex with men like Ziegler. To any such rich ‘dirty old man’, the act involves only himself and the woman. But the woman feels no attraction and may even feel revulsion about the man though she pretends to get into the act. It’s like Joe Buck thinking of his old girlfriend while some homosexual Jewish teenager sucks his dong in a movie theater in MIDNIGHT COWBOY.

Bill Harford is understandably unnerved by Alice’s confession. Obviously, he feels jealousy, but it’s not just about the man, who may be even better-looking than he is(and probably taller and more dashing, which he isn’t). But it’s also a psychological envy. Why hasn’t he ever felt that way about another woman, the woman of his hidden dreams? Whatever temptations he may have felt over the years, he never lost his mind over any of them. He’s been happily married to Alice and always assumed she felt the same way about him and their marriage. But it turns out she has a far richer dream life than he does. It’s like what a Catholic who never saw a miracle feels about a Catholic who has. “How come it happened to him but not to me?”
But there’s another layer to the envy. Not only does something in Bill hanker emotionally for what Alice has been secretly feeling all these years but he wants to be the kind of object of desire that the naval officer has become for Alice. There’s too much to process, and he finds himself in a confused state of mind. He was made privy to a secret/truth that usually remains locked and hidden from daily life. It’s something Alice should never have shared with Bill. But through her confession, he was allowed into a forbidden space where he discovered things that he wasn’t supposed to. In her normal state of mind, Alice never would have bared such secrets for their destabilizing effect on any relationship. Besides, Bill wasn’t looking to peer into her mind, rather confident of how she felt about love & marriage, and emotionally unprepared to react to the otherwise.

Perhaps, despite all their years of intimacy in love-making and conversation, it is the first time he really entered into her hidden space, her soul-mansion with its secret rituals of memory and myth-making. It could be that, on some subconscious level, his eagerness to sneak into the sex ritual of the super-rich is* as a surrogate of Alice’s deeper secrets. It’s like dream objectified. He might feel the questions raised by Alice’s reverie might be answered there. (He need not have bothered as she spills everything about her fantasies when he returns home and wakes her from a sexually charged dream that makes the orgy at the mansion look like kid-stuff.)

Of course, he’s foolish to think he could get away with it and is found out soon enough and humiliated by people at the mansion, much like he was earlier by Alice whose words made him feel like a little mouse. And yet, in an odd way, he does stumble upon what his subconscious was yearning for on that night. The night culminates with a woman who offers herself as sacrifice for Bill’s safe passage from there. Incredibly, there is this beautiful woman who feels such powerful attraction/love for Bill that she’s willing to give up everything, possibly even her life, for his sake… which recalls what Alice said about the naval officer, i.e. she was willing to give up everything for one night with him.
Later, when Bill connects the dots and suspects the dead woman in a news story is the very one who came to his rescue, he is deeply shaken, saddened but also moved and touched. Did a woman really love him that much?
Later, Ziegler pricks his bubble and tells him it was all just an act, and that she died of drug overdose(like what really happened with George Floyd), a mere accident. Indeed, she was none other than the whore Ziegler was screwing at the Christmas Party, the one Bill examined to see if she’d pull through. In a way, Bill’s bubble is indeed popped. And yet, that detail(of her being a junkie) makes the mythic connection between Bill and the woman even stronger because she was in a world of dreams when Bill spoke gently into her ears and slightly budged her eyes open. Her first encounter with Bill was as him as savior and dream-hero.

Power is both like the biggest reality and the biggest dream. Nothing changes the course of the real world like Power does. Consider how the world was turned upside down with this Covid Hysteria pushed by the Power. Even those who ignore power and just want to mind their own business eventually find themselves intruded upon by the Power. Power is all too real.
And yet, power is also like a dream because its ultimate manifestation is beyond the reach of most people(and even those within the domain of power struggle for it ceaselessly, like NFL teams for the Super Bowl). Most people never get their fingers on power, and even those who do gain possession find it most slippery and elusive. For all the monuments built to house or honor power, power itself is mercurial, ever flowing and shifting. In its fluid state, it can easily slip from one entity to another, like how it went from Anglos to Jews in the modern world. Those who try to keep the power by solidifying and locking it away may grow rigid and stagnant, like the Byzantine Empire and the Spanish Monarchy; power dynamics must flow freely to evolve and mutate into new possibilities.

For most people, power is a dream to be fantasized through superhero movies or the STAR WARS franchise with its theory of the Force. As they can never hold power themselves, they prefer power in the form of symbols, metaphors, or magic. Anyone can understand the significance of the Ring in J.R.R. Tolkien’s stories.
Furthermore, even as the powerless are fascinated with power and its fantasies, they embrace the pat conclusion that power is ultimately dangerous and shouldn’t be concentrated in any form. Thus, the Ring must be forsaken by all in THE LORD OF THE RINGS in order for harmony to be restored. But such moralism may be a rationalization, a coping mechanism to reassure the self that one, being conscientious, would reject great power even if it were offered to him. It feels better to be powerless by choice than by chance or mediocrity. It’s like the scene in SAY ANYTHING where a bunch of guys without girlfriends say it is really ‘by choice’.

‘By choice’. So, people tell themselves that they are happy with what(little) they have because they’re proud to be one of the ordinary people, the common man, and etc. It’s like a middling team is content to win just enough games for the season. But if possible, doesn’t every team want to win the championship? And if it were really within their grasp, don’t a lot of people really want the power, lots of it? Why else would superhero movies be so popular… and not just for children but for full-grown adults?

And there’s more than one kind of power. There is of course political and military power. There’s money power. Agenda-driven, such forms of power seek to gain control over others. But there is also the power of beauty. The nymphet in LOLITA has no desire to rule or control others. In many ways, she’s just another American teenager and has no agenda beyond youthful infatuations. And yet, something about her casts a powerful spell over Humbert Humbert. Likewise, the naval officer hardly did anything to gain Alice’s attention. But one look at him, and she was transfixed for life. Beauty is thus a passive kind of power. It attracts those who want to win and own it, like a trophy, even if it wishes for no such attraction, desire, reverence, and worship from others. Ginger(Sharon Stone) uses her sexual wiles in CASINO to get what she wants, but she has no desire to marry Ace Rothstein(Robert DeNiro). He is the one who wants to win and control her. But then, he couldn’t control his desire for her. He risks everything on her even though 99% of his waking hours is about the rational business of running casinos. The man who always goes for the surest bets makes the worst bet because of the power of beauty.

Beauty is something gazed at and admired, something that others desire to access and own. But the dynamics is seductive than transgressive. It tempts others to aggress towards it. Indeed, Bill Harford, a looker himself, can’t help casting spells on those who come in contact with him. His presence is seductive regardless of his intentions, like when the daughter of the dead man smothers him with kisses he didn’t expect or want. Beauty is like a drug. Drugs are mere chemicals, but consider their power over the junkies who gotta have their fix.

Whereas men like Ziegler possess willed power that is gained and used consciously, there is another kind of power that has hold over people on the mere basis of their attributes: beauty and enticement. Therefore, even as the super-rich in EYES WIDE SHUT buy, own, and exploit the objects of beauty, such as the naked women with exquisite bodies, they are also slaves to their desires. For all their smarts, drive, cunning, and ruthlessness, a big motivating factor in their competition is to gain access to beauty in arts, housing, and sex. Ziegler seems to be the kind of guy who, when not making money, lives for sexual pleasure.

It makes good pragmatic sense to be content with the limits of one’s abilities and the access they bring. Few people have the means to gain access to the best of everything. If everyone was always fixated on MORE and BETTER, he’d go crazy, like James Woods’ character in the cocaine movie THE BOOST. Still, there’s a difference between being realistic and convincing oneself that the less is the ideal. More often than not, it is self-deception. Consider this near-invariable truth. Some guy is married to some okay-looking woman. She ain’t ugly but no beauty queen either. The man tells himself that he met the love of his life and loves her forever, and there’s no way he would ditch her. But suppose he gets a lucky break in the movie or music industry and all these hot-looking babes flock around him. Chances are he will divorce the wife and go with the babes. It’s like the guy in THE WOLF OF WALL STREET dumping his okay-looking wife for a hot blonde upon attaining wealth that affords him just about whatever he wants.

This conflict between middling contentment and megalomania was also explored in THE SHINING where Jack Torrance is introduced as a modest family man but revealed to house a supersized ego within his soul. As a writer who creates his own universe in a place designed for the rich and famous(‘the very best’), his hidden ambition begins to emerge. Increasingly, the presence of his wife becomes a reminder of the inferiority he settled for. And he becomes resentful of his son who seems to possess superior innate abilities — it’s like Titan Cronus tried to devour his son Zeus, who was saved by his mother. Contempt for the wife, envy of the son.
Still, there’s a ‘schizomatic’ quality in Jack’s character throughout the movie. He seems to inhabit multiple planes of reality or emotionality. At times, he seems back to being the same old Jack, someone his wife can relate to. It’s as if he’s shifting between his reality as a modest man and his dream as the master deserving of the best, its unattainableness scapegoated onto his wife who, to him, is at times as irritating as Bill can be to Alice who sees and feels a bit deeper about the hidden dimensions of desire.

This is where Alice is somewhat savvier than Bill in her ‘wisdom’ about human nature. Bill tends to be square, eager to believe in the compromises of life as preferred ideals. Alice is like a high school senior listening to a pubescent boy scout reciting from a rulebook.
Alice’s first reaction is that of ridicule and derision as she falls to the floor in a fit of giggles when Bill says he has absolute trust in her as a good wife. Her second reaction, in the final scene, is more of resigned irritation, appreciative of his efforts to come to terms with her but still disdainful of platitudes as heartfelt truths.

The way Alice instinctively sees it, Bill and she became a pair because they were well-matched on in key areas: looks, educational attainment, and social status. They weren’t meant to be the perfect couple, he wasn’t meant just for her, and she wasn’t meant just for him. Things just turned out that way out of many other possibilities. In other words, their partnership was rolled of dice, not written in the stars. Also, even though both got better-than-most(as most people would love to have a spouse like Bill or Alice), neither got the very best, and thus, even their fancy marriage is a compromise, the acceptance of less than of the ultimate ideal. The difference is Alice senses this, especially after her eyes met those of a dashing naval officer, whereas Bill, in earnest boy-scout manner, happily convinced himself that he couldn’t ask for a better wife and surely his wife feels the same way about him.

First platitude:

Bill: “Well, I don’t know, Alice. Maybe because you’re my wife. Maybe because you’re the mother of my child…and I know you would never be unfaithful to me.”

Alice: “You are very, very sure of yourself, aren’t you?”

Bill: “No. I’m sure of you.”

Second platitude:

Bill: “Are you sure of that?”

Alice: “Am I sure? Only as sure as I am that the reality of one night, let alone that of a whole lifetime, can ever be the whole truth.”

Bill: “And no dream is ever just a dream.”

Alice: “The important thing is we’re awake now and hopefully for a long time to come.”

Alice: “Forever?”

Bill: “Forever.”

Alice: “Let’s not use that word. You know? It frightens me.”

It’s been noted that the couple in the Arthur Schnitzler novel is Jewish, whereas the couple in Kubrick’s adaptation are seemingly Anglo-American or Wasp. Perhaps, Kubrick felt uncomfortable about putting Jewish characters in the forefront. Or, maybe it was a reflection of how times had changed. When Schnitzler wrote the novel, Jews were still social climbers, and vestiges of the old gentile aristocratic order were still around. But by the time of EYES WIDE SHUT, Jews were clearly on top, and if anything, Wasps were aspiring to gain entry into the Jewish-dominated world or eager to marry their children into Jewish families.

It’s like Kafka’s THE TRIAL and THE CASTLE, which once read like allegories of obstacles placed in front of Jews, now read like the manuals of how Jewish Power can drive the goyim crazy. Some speculated that THE SHINING is about the ‘genocide’ of the American Indians as the Overlook Hotel was built on Indian Burial Ground. Perhaps, but it could be Kubrick was also implying that the Wasps were facing extinction as a power. Thus, Overlook is a burial ground not only for the Indians but the Anglos. The hotel’s glory days were in the past, and it’s haunted by ghosts of Wasps who were once on top. And maybe these ghosts are working on Jack Torrance to bring out some Hitlerian juice in him. Maybe not.

Saturday, April 10, 2021

Notes on Review of A CLOCKWORK ORANGE(dir. Stanley Kubrick based on Anthony Burgess Novel) in Counter-Currents

https://counter-currents.com/2021/04/a-clockwork-orange/

although A Clockwork Orange is often hailed as a classic, I thought it was dumb, distasteful, and highly overrated

Dumb, no. Distasteful, yes, but how could it be otherwise given the content. Highly rated by some but denounced by just as many, and the film continues to have detractors who, while acknowledging Kubrick's mastery, take exception to this treatment. It was as underrated as overrated.

They... use a confidence trick (“There’s been a terrible accident. Can I come in and use your phone?”) to invade a couple’s home, whereupon they beat the man, rape his wife, and trash the place. The whole sequence is deeply distasteful. Violent sociopaths like Alex and his friends should simply be killed.

But how could it be tasteful, especially when most of the film is from Alex's subjectivity? Alex is a crazy guy, and the whole film is seen through his predatory eyes. He isn't a man of taste(by conventional standards) though he does think rather highly of himself as an aesthete who reveres the genius of Beethoven. As he sees it, he's cut above the rest, a natural leader. He is anti-christ, and his droogs are merely anti-disciples. Also, he sees himself as an artist of mayhem. There is flamboyance to his aggression, a vision to the madness. It's as if his crime spree is a performance art, an ultra-violent version of the pantomime troubadour in Michelangelo Antonioni's BLOW-UP. Alex feels as a natural aristocrat, a pop-Nietzschean star of the streets who makes up his own rules. No wonder Kubrick thought of casting Mick Jagger in the role. Sympathy for the Devil.

That Alex should be locked up or executed reads like a non-sequitur. It's social commentary unrelated to the film and its purpose. I don't know of Kubrick's stance on justice and capital punishment, but the film is not about what kind of punishment should be meted out to people like Alex. I highly doubt Kubrick was cheering on the violence or thought the Alexes of the world should be treated leniently; after all, he led a life not unlike that of the writer whose home is invaded. Rather, he features an horrific act from both objective and subjective modes, which makes the scene all the more disorienting. On the one hand, Kubrick just watches and takes note in 'cinema verite' style; it's like reportage of rape done by the Maysles Brothers. Yet, it's also like the pig-hunt in LORD OF THE FLIES. William Golding made the reader share in the ecstasy(with sexual overtones) of the pursuit and kill. It's something more than search for food. It's the thrill of violence and unfettered freedom.

A CLOCKWORK ORANGE, in presenting the violence raw, oscillating between cold-eyed detachment and wild-eyed exuberance, was being daring(with unprecedented depiction of violence) and also daring us to find our own equilibrium. Traditionally, violence by bad people was presented with strong moral overtones, like when Liberty Valance robs and assaults people. It's as if even the bad guys knew of the moral equation. In being fiendishly mean and nasty, they were proving a point, paving the way for good guys to put things to right. That element made violence in older movies less disturbing and more comforting. Plenty of villains act nastily in Cecil B. DeMille movies, but we know it's bad-guys-acting-bad and furthermore our sympathy is directed toward the victims(who are often featured as noble or saintly). Or in Ida Lupino's THE HITCHHIKER, we know the villain is a real scumbag, and we never stop worrying for the hostages. Alfred Hitchcock's PSYCHO comes close to making us identify with Norman Bates, but the moral conundrum is resolved by featuring him as a hopelessly sick person(in the clinical sense).
In contrast, ACO is the-world-according-to-a-sociopath and hardly wavers from that position. Also, unlike BONNIE AND CLYDE and THE WILD BUNCH that halfway try to ennoble or humanize the characters — Robin Hoods in hard times or outlaws who fight for honor — , there is nothing redemptive about Alex who exults in nihilism in the final scene. One could argue Kubrick chose not to do the moral or emotional homework for us. Another director might have padded or slanted the film to make it clearer that Alex is a bad guy, a brutalizer, even a killer of innocents. (A good example is the TV movie HITLER: THE RISE OF EVIL that leaves no stone unturned that Hitler was a bad, bad, very, very bad-bad guy lest anyone get the wrong idea. Though Hitler is almost always on screen, he is made repellent at every turn. It's well-known Hitler was an animal-lover, but the TV movies denies him even that; a dog senses his demon soul, barks at him, and is killed by him. DENIAL, the movie about David Irving, is also slanted to leave no doubt that he's Mr. Miserable, evil incarnate. In contrast, Kubrick chose to give the devil his due in ACO and leave it up to us to judge or not. Alex plays it like he's the son of satan but too wily even for his other-father who'd do better with Damien in the OMEN movies.) Some might argue that Kubrick went too far and overly indulged Alex, i.e. he isn't merely presented as a sociopath but like a rock star, a rebel with cause-celebre. But then, the film is essentially seen through Alex's eyes and narrated by him. It is not an objective presentation, like with Hitler and cohorts in DOWNFALL. It makes for an interesting contrast with the next film BARRY LYNDON with its third-person narrator. While it remains with Barry from beginning to end, it's never quite his story. He is the observed than the observer. In contrast, Anthony Burgess wrote the book as a tall-tale of a demented youth, and it has the advantage of the 'unreliable narrator'. As with Voltaire's CANDIDE, we can never tell if the story is true in its entirety. In contrast, it's more difficult to suggest unreliability in movies that show everything in detail.

In some ways, the rape scene in ACO is even harder to take than the one in Sam Peckinpah's STRAW DOGS. While both are disturbing, the violation in the latter is presented gravely, one where senses and emotions are pushed to the limit. Also, the rapist in STRAW DOGS has strong feelings for the woman, and even as she resists, a part of her surrenders to the alpha of the pack. It's a serious transgression done with serious emotions.
In contrast, the rape in ACO is like an extension of the joy-ride with the stolen car. The rape meshes tragedy with comedy(even with a musical). The gaiety of the moment(for Alex and his droogs) is utterly indifferent to the gravity of the act. At the very least, both the perpetrator and the victim in STRAW DOGS were agreed on the seriousness of the situation. The rape in ACO has an element of elation, even ecstasy, but it's also childlike, and perhaps there is a relation between sociopathy and child psychology. As deviant and nasty as Alex is(he is also intelligent), there is something 'innocent' about his deeds and emotions. Children have limited empathy, which develops later. At least in part, sociopaths may be dangerous precisely because something within them fails to grow out of childhood. So, even as they develop adult ambition and sexuality, a part of their psychology remains childlike and fails to appreciate the full consequences of their actions on others. Just like children are fixated mostly on 'my fun', sociopaths see other people as their 'toys'. The rape scene in ACO is like child-play with adult-victims as 'toys'. That creates emotional dissonance in the viewer. The scene is like an episode of Romper Room with Rape. So 'innocent' in its perversion.
It throws us off-balance. How are we to react to the scene? One possibility is to laugh along in the manner of Animal House, but then, we would have to be pretty demented. But even if one settles on moral outrage, the scene lurches between indifference and exaltation, denying us a safe-seat of judgement. And when Alex breaks into "Singin' in the Rain", it's all the more bewildering. (HENRY THE PORTRAIT OF A SERIAL KILLER takes it even further in mayhem, but the sheer grimness has a consistency and may be less exasperating than ACO is to some. As for MAN BITES DOG, that's just pointless.)

The rape scene is disorienting(precisely because it was done with skill & intelligence and can't be chalked up to mere exploitation or dementedness) and either acts as a challenge or a monkey wrench, especially in relation to our feelings about Alex through the rest of the film. If Alex were a grim and humorless figure like the character of HENRY THE PORTRAIT OF A SERIAL KILLER(which I detest as much as Nani Moretti does), it wouldn't matter so much. At the very least, it's impossible to see Henry as anything but a man-monster from beginning to end. But there are moments in ACO when Alex is funny, charming, and inspired(and even a bit endearing, but then, who says bad people can't have winning qualities?) He isn't merely funny like Joe Pesci's characters in GOODFELLAS and CASINO. There, even when you laugh at his antics, you know he's just a lowlife killer, a goomba. But Alex isn't just a sociopath but a rare breed(whose fiendish grin sweeps sins under the rug), and there's the risk of our overlooking his true nature(or even being seduced by it). There is something of the Marquis De Sade about him. Especially in the Rock Era when so many music stars' bad behavior were overlooked or even hyped for their cool factor, not to mention the effect of 007 movies and Spaghetti Westerns, it's easy to see why ACO became part of the Zeitgeist.

In a way, ACO is like a cold-eyed distillation of the driving forces behind the 60s. Boomer youths fancied themselves as idealistic and 'committed', but events like May 68 owed more to youth narcissism/nihilism than to any real understanding of the world or justice; unlike earlier forms of leftism, they were products of too-much-prosperity than too-much-poverty, more about demand for meaning than struggle for material needs, and one thing for sure, Alex's dementia can't be blamed on 'poverty', which was the pat formula for ideologues, especially in relation to bad black behavior. And yet, the search for meaning soon turned into pursuit of thrills in an era when youths were enticed with dreams of sex, music, drugs, and unfettered expressions in arts/entertainment. It's like the ending of the German film MEIN BAADER-MEINHOF KOMPLEX where the original radicals soon discover that the movement is most attractive to those with a penchant for destruction for destruction's sake; for them, ideology is really a veneer, a moral convenience, as with the would-be murderers in ONCE UPON A TIME... IN HOLLYWOOD who rationalize their murder plot with 'social justice' theories of getting even with the rich 'piggies' in Hollywood.
In a way, ACO does to youth culture what DR. STRANGELOVE did to the Military-Industrial Complex. Just like the generals and wargamers of the Cold War satire are driven as much by sex and territoriality as by principles and patriotism, ACO implies that the driving spirit of youth is less idealism than ultra-narcissism. Indeed, a world where Rock Stars and the like hog the limelight of 'morality' really makes us wonder.

Alex is high-handed and cruel to his buddies as well, using treachery and violence to assert dominance over them. This merely breeds resentment.

But we can understand why. Alex is clearly superior to them in will and wit. He's got bigger brains and even bigger balls. He is the natural leader among them. In any rock band, some have more star power than others, more innate authority. Mick Jagger was the front-man for the Stones. John Lennon was the dominant force in the Beatles, even if Paul McCartney did more of the heavy-lifting. Alex is too good for his droogs, and they know it. They resent him but also envy him. They stick by him because he inspires them to do things they wouldn't on their own. But he pushes too far, and they betray him, but this happens in rock bands as well. Some have speculated that Alexander the Great was a victim of a conspiracy by his own men. Alex just can't help himself. He's a diva, he hogs the attention, and he must be boss.

All of Kubrick's films are ruminations on the game of power. ACO is about Alex who plays like knight on a chessboard but is reduced to a pawn.

The tough(and loud)talking chief guard(who could give Sgt. Hartman of FULL METAL JACKET a run for the money) can be a real son of a bitch, but he takes his job seriously and does it well. He’s totally dedicated to the system and his role in it, and such stuff interested Kubrick more than the novel’s theme about free will. ACO gave Kubrick an opportunity to delve into the workings of power. In order for the well-spoken elites to treat Alex with pseudo-civility, men like the chief guard must play the roles of enforcers, bull mastiffs. It says so much about the structure of the once-great British Empire. A world of genteel men guarded by ham-fisted men with big sticks. Those with the most power outwardly display it least because those with less power, the enforcers, strut with threat of blunt force.

The happy ending is that Alex returns to being a violent sociopath, but this time he will enjoy the patronage and protection of the state. Thus the tale veers from pat moralism to pure cynicism in the end.

But the film never dabbled in pat moralism. If anything, Kubrick upset a lot of people precisely because of the near-total lack of any kind of moralism. Indeed, Alex's troubles out-of-prison are not treated as 'lessons' as Trevor Lynch would indicate: "Let that be a lesson to you."
It's less a lesson and more a joke on him. Alex develops a strange relationship with the audience. Because of his zany devil-may-care charisma, the audience is partially with him for the ride, a vicarious participation in thug-life. But because some of his acts are unspeakable, the audience also feel sickened as voyeuristic 'accomplices'. It's almost as if Kubrick was pulling a Ludovico Technique on us but in reverse. If Alex-the-sociopath is made to feel sick about mayhem, the audience(presumably made up of mostly normal people) is made to feel almost giddy about the violence. (Over the years, the real problem has been desensitization, especially as even young ones now grow up watching slasher movies and playing violent gory video-games. Today, a normal person is probably inundated with loads and loads of violent images, the kind that used to haunt only psychopathic minds in the past. What is the long-term psycho-social consequence of this? A nation of normal people with heads filled with manifestations of abnormal psychology?) There's a kind of love/hate feeling for Alex on part of the (normal) audience.
In a way, Kubrick's lack of judgement is not without moral value, at least in that he allows the viewer the free will to find and choose his/her own responses. In contrast, what is so offensive about PULP FICTION is Tarantino opens the sewers of demented ugliness for laughs but then pretends at the end to wrap it up with hipster-sermonizing, which is totally unconvincing.

Kubrick was fascinated with the fallibility of the perfect plan or system(most notably with the Hal 9000 computer). The ruling regime and Alex arrive at an understanding of the Perfect Solution that would satisfy both parties(and the third party, the public, as well). Due to the Ludovico treatment, Alex would be set free, which is good for him. He would no longer commit crime, which would be good for the public, and it would mean good press for the government, a boost for the ruling elites. But, as so often happens in Kubrick films, the perfect system(or the perfect game) goes awry. Alex is free but becomes the hunted, public support falters, and the regime must backtrack.
At the highest levels, it's really a matter of power, a game of who rules what, than a matter of justice. The opposition that uses Alex, even driving him to attempted suicide, is capable of anything to embarrass the ruling regime so that its members can take power. And the regime changes its tune on Alex and restores him to his original self not out of any real concern for him(or the public) or ethical principles but merely to minimize the damage to their power. To take or hold onto power, both sides will do anything. Indeed, something is a bit suspect about the Ludovico Technique. If its purpose is to prevent criminality, why show images of Hitler and the Third Reich? What does that have to do with street crime or home invasions? Hitler was a killer but not a criminal in the conventional sense. It could be the Jewish Element among those who procured the treatment, and the conditioning seems to be as ideological as medical. But then, we see this with the Covid-hysteria. It was politicized and weaponized. It was promoted as a medical issue but was really driven by politics of power among the contending elites. Granted, the US is less a two-party system than a two-puppet system with both puppet-parties having their strings pulled by the Jews. Still, even among puppets, there is the wish to be the top puppet. It's like school. No matter who is class president, he or she has to take orders from adults, but there's still prestige in the label.

Had ACO's ending been truly cynical, it would have been less disturbing. After all, DR. STRANGELOVE ends on a cynical note, and it was universally praised. The problem is the triumphalism, a kind of thug-version of the Star Child at the end of 2001: A SPACE ODYSSEY. Alex, the creature of hell, has entered the heaven of ecstasy with the backing of the powers-that-be. How did Kubrick really feel about this?

One problem is Malcolm McDowell's the only one with star power whereas everyone else plays a caricature. They do it really well, but they are relatively cartoonish in comparison to the Alex who is at least three dimensional. Star power may not make a person sympathetic, and it’s hard to imagine anyone sympathizing with Alex’s vile exploits. But star power provokes a more dangerous response in us, an adulation of the ‘cool’ nihilist who has the audacity to make up his own rules. There is the Id in each of us, but we keep it caged for good reason. But even as we fear it, we are excited by it, which is why law-abiding people root for bank robbers in movies. Or for Tony Montana with ‘balls’ in SCARFACE. Alex may not be sympathetic but is certainly made pop-mythic.

If ACO has a moral problem, Alex’s balls are too big and aglow with star power whereas his victims have been flattened into two dimensional cartoon figures who look ridiculous and don’t elicit our sympathy. It didn’t matter in DR. STRANGELOVE because EVERYONE there is a caricature and there’s consistency of vision: Mad satire from beginning to end, with everyone deserving ridicule.
In contrast, ACO is like 1/3 spectacle(not unlike SPARTACUS and 2002), 1/3 drama, and 1/3 comedy. Alex is given some dramatic gravitas, which is denied to everyone else, even his hapless victims. If Alex is humanized(and even idolized), why is everyone else only good for mockery, ridicule, or unconcern?

Apparently, the book’s final chapter was “redemptive,” but this was omitted as being contrived—as if that weren’t true of the whole story.

It was excised from the American book edition, long before the making of the film. Kubrick went with the American version. I'm of two minds about the ending of the original novel. It seems plausible given that people do change with age. But it also comes across as an afterthought and even seems irrelevant as the novel is really a satire, more about society than about any fully-realized character. Alex is an embodiment of a trend, a cultural 'icon', than a realistic individual.
Still, it works better in the novel because Alex is younger. In the film, Alex is all grown-up, a young adult than someone on the verge of adulthood. And Alex of the film is far nastier than his counterpart in the novel. In contrast, we can believe in Barry Lyndon's transformation when he loses his son and everything else. He was created as a genuine character than constructed as a social symbol.

The Ludovico technique is based on the observation that normal people have a distaste for violence and cruelty directed at the innocent. Then it simply ignores the fact that normal people don’t necessarily have a distaste for violence, even cruelty, directed at bad people. It also reverses cause and effect, reasoning that since normal people feel distaste at violence, if they can create a mechanical association between violence and sickness, that will somehow make Alex a morally normal person, curing him of his violent sociopathy.

This isn't true. The people behind the Ludovico Treatment don't overlook the fact that normal people have a taste for violence, even cruelty, directed at the likes of Alex. At the presentation, a male performer humiliates and beats up Alex to the delight of 'normal' people. The audience loves the fact that Alex is getting his comeuppance. They look forward to the prospect that people like Alex, when righteously humiliated by 'good normal' people, won't be able to fight back. Try as he might, Alex is defenseless at the abuse directed at him. He wants to strike back but can't. And the crowd applauds. If anything, this becomes the undoing of the Ludovico Treatment. 'Good normal' people take advantage of Alex's defenselessness and drive him to the edge, indeed to the point where he becomes the victim.

Also, the Ludovico Treatment was never aimed at turning Alex into a morally normal person. It's made clear that the powers-that-be don't care what Alex thinks or feels AS LONG AS he is physically incapable of committing crime. The idea is to make him physically free but emotionally caged. So, Alex can be as evil as he wants to be on the inside. What the treatment promises is that he won't be capable of acting out his evil; he will be as harmless as a child on the outside. That's it. It's not a moral treatment but a behavioral one. In other words, it's not meant as a moral or 'spiritual' cure, which is precisely the theological argument presented in the film. The powers-that-be argue that, regardless of what Alex feels inside, he is harmless AS LONG AS he doesn't commit crime, which is the reverse of Christian teachings that say the SIN is essentially a matter of the heart.

Also, this has to be seen in context. There was a time when B.F. Skinner(author of WALDEN II) was a major influence in the West. He disregarded psychology & free will and focused on behavior and conditioning. Skinner's disciples rejected the notion of 'personality' & 'individuality' and believed that people are just the sum of their conditioning.

Of course, this whole theory completely ignores the element of empathy. Normal people feel disgust with violence and cruelty because they can empathize with the victims. Sociopaths lack empathy, and the Ludovico technique does not change that.

Actually, a more disturbing point would be that seemingly normal people often empathize with violent victors over the victims. Consider the Southerners who sympathized with Jesse James and the Younger Gang. Outlaws were often romanticized in American lore. 80% of blacks cheered for O.J. Simpson and celebrated his win in court. And most Americans cheer for powerful Zionists and feel zero sympathy for Palestinians. (Also, moral outrage turns off moral considerations for whom we come to hate. Jews are so morally outraged over 'antisemitism' that they are blind to the suffering of goyim, especially those suspected of anti-Jew hatred. But then, Germans under Hitler were so angry with Jews, who acted atrociously during the Weimar Period, that many of them didn't care what was done to Jews by the Nazis. And given what Jews have done to the white race in the past fifty years, I doubt if many Alt-Right types would much care if there was another Holocaust. Moral outrage makes us immoral or at least amoral toward those who outrage us.) And even normal people enjoy watching romanticized portraits of criminals. Gangster movies were sensations from the beginnings. Lots of people loved BONNIE & CLYDE. The film I watched the most times is THE WILD BUNCH. I loathe crooks and criminals, but I love that film and feel for the characters. Oliver Stone is an anti-imperialist radical but swoons over Alexander the Great and his imperialist exploits; apparently, the man who was saddened by all those dead Vietnamese rationalizes the wanton destructiveness of Alexander whose empire-building turned entire worlds upside down.
ACO as a movie phenom demonstrates the problem of 'normal morality'. Why did so many Normal People praise this film? Why did they find themselves laughing along and cheering for Alex the killer? It's almost as if charisma or the Cool Factor has a logic of its own. Alex has devilish charm. Despite his vileness, he has a winning quality. Morality takes backseat to mythology, and Alex possesses the stuff of myth-making. Consider Muhammad Ali. Boxing had many tough mean bastards, and Ali could be as nasty and brutal as the rest of them. But most boxers lacked his showmanship, his knack for performance. So, he got away with stuff that most boxers would never have. In the strictest sense, Alex is a lowlife street punk, but he has a kind of power, the means to charm and disarm, like the friend in A SEPARATE PEACE, who can talk and smile himself out of any situation.

Of course utter stupidity is no objection to most progressive social uplift schemes, so it doesn’t exactly make such a “cure” for crime implausible.

While the treatment could be deemed 'leftist', it could just as easily appeal to anti-crime rightists. If something like Ludovico Treatment could be administered to crazy Negroes, many rightists would probably be onboard. Who cares about Negro souls or free will? Wouldn't it be better if black thugs were psychologically stripped of their Jafric-Jiver tendencies? Imagine a vile Negro who wants to rob an old white lady but underwent the Ludovico treatment. Even the thought of transgressing would make him feel agony and go, "Sheeeeeiiit, dis pain be a mothafuc*a!" And imagine if, by 'accident', the treatment also made him associate fried chicken and watermelon with pain. That'd be amusing as hell. "Sheeeeiiit, I can't eat chicken no mo'!"

Burgess’s “deep” objection to the Ludovico technique is equally crude and dumb, but in a different way. The prison chaplain argues that the Ludovico technique is evil because it takes away Alex’s freedom, which takes away his humanity...
But if this is a dehumanizing assault on freedom, what are we to make of our own disgust with Alex’s behavior? Is that also a dehumanizing form of unfreedom? Presumably so. Does this mean that when Alex becomes a violent sociopath again his humanity has been restored? Presumably so.

But that's gumbic logic. Actually, Burgess's objection is philosophically and morally sound.
First, free will isn't the same as freedom. Burgess and the prison chaplain are not arguing for granting freedom to Alex. They believe a man like that should be locked up, maybe forever. Because scumbags used their free will to commit heinous acts, they must pay for their crimes and, if possible, seek redemption. Free will means that each of us is an individual who is responsible for one's decisions and their consequences.
Without the Ludovico Treatment, Alex would remain in prison and would have to pay for what he'd done. Still, he would have his soul, and of course, soul can be evil. He would have his free will, and that would make him human. Now, 'human' isn't the same as 'humane'. Being human means having the freedom to choose between good and evil. According to most religions, being human is a curse, a state of fallenness, a sinfulness. Man is of flesh, and in this man is like an ape or animal that also lives by flesh and instinct. He has animal drives despite culture and civilization. Still, unlike animals that are trapped in their world of instinct, mankind has consciousness, the means to gain higher understanding, though it may take more time for some. This is possible even for sociopaths. That is the basis for human dignity. Sure, killers will be killers, and sociopaths will be sociopaths. But they still have a uniquely human quality. Dogs and cats can be full of love and affection, but they cannot understand right and wrong. But moral understanding is possible even for a sociopath. It's like what the priest says to Frank(Robert DeNiro) in THE IRISHMAN. One can BE sorry even if one doesn't FEEL sorry. Unlikely but within the realm of possibility. One can understand even without feeling it.

So, Burgess wasn't arguing for freedom for people like Alex. Rather, even they shouldn't be denied free will, the individual choice between good and evil. As the prison chaplain says, the New Alex can't really be good or reformed because true redemption requires a change of heart. But as the authorities see it, such are archaic sentiments or obsolete ideas. Science can alter behavior, and what does it matter if Alex is rotten inside as long as he doesn't cause harm on the outside?
Of course, the victims may argue it is still unfair that someone like Alex should be allowed to walk free(even if they won't cause harm) because they haven't paid their debt to society. After all, if I commit murder but is given a chance to walk free if I undergo a treatment where I can't murder again, I might take the offer; and the family of the victim would be upset that I didn't serve my full sentence and is a free person. Still, a free person without free will. Free on the outside, but imprisoned on the inside. I suppose one could argue that Alex, even following the Ludovico Treatment, has free will. He can still choose to be evil than good or choose to be genuinely good on the inside. He just can't ACT OUT bad deeds. Ludovico effect kicks in only when he tries to ACT on his vile or evil impulses. It doesn't rob him of the freedom to have bad thoughts. So, one could argue it robs him of free action than free will. His inner soul still can choose between the good and evil.

As to the restoration of Alex's 'humanity' at the end, we need to be careful with words. It's not a matter of humanity but of human-ness. 'Humanity' connotes humane-ness, where human-ness encompasses the totality of what makes us human, from good to evil. So, Alex-as-sociopath is still an inhumane monster, but he's human in the sense that he can choose good or evil out of his own free will in conflict with his twisted nature. Think of the sociopathic character played by James Woods in THE ONION FIELD. In terms of film-making prowess, it is maybe 1/10th or 1/100th that of A CLOCKWORK ORANGE, but it's a penetrating study of a sociopathic mind. In some ways, the killer in that film will never change. At the fundamental level, he is not like us. Still, in certain respects, he does grow as a person. Age and experience do affect him. He mellows and grows more reflective, though not sufficiently for social norms.

Since Alex the sociopath can contemplate violence without any feelings of disgust, whereas normal people cannot, does this mean that Alex is both more free and more human than normally constituted people? If so, this is a pretty good example of a reductio ad absurdum.

Again, you're confusing 'human' with 'humane'. Human-ness encompasses everything from dark evil to shining nobility, the full spectrum of thoughts, passions, and actions in the tragedies and comedies of Shakespeare. Also, the moral theme of the novel is about free will, which mustn't be confused with freedom. Free Will simply means one's conscious moral-personal-existential choice between good and evil. Burgess wasn't arguing for granting freedom to sociopaths. He was merely acknowledging the autonomy of free will. If people choose to do evil, make them pay the price. Lock them up and throw away the key. And if there's any chance of them reforming, it must come from within their hearts in concert with their minds. True goodness must be a conscious choice, the product of reflection and realization. (Is empathy really necessary for decency? Dogs probably can't empathize with what it means to be human, but they love us and treat us well. In contrast, many intelligent people can empathize with other people but use the knowledge only for control, often deviously and/or ruthlessly. Also, given that the world is so full of tawdry people, wouldn't empathy make us sense the tawdriness of others more acutely, making us think even less of them?)

Of course, Kubrick used Burgess's novel to explore his own ideas. ACO is like a debased pop-version of the Napoleon story. Unlike Napoleon who had revolution, nationalism, war & glory, and justice & liberation as the canvas for his megalomania, Alex has only a future world of soulless modernity defined by pop-consumer culture. He lives in a 'world of shit', a post-enlightenment world that Andy Warhol might have designed. As horrible as things were in Napoleon's times, there was faith in the future, that somehow things will get better. It was proto-modern, whereas the world of ACO is post-modern, very much the world we find ourselves today.
Yet, as trashy as Alex is, he has one thing in common with men like Napoleon. His sense of freedom is limitless. He is unbound as a free spirit who follows his bliss, however depraved it may be. Nothing stands in his way. Even in prison, as rotten as he is, there's perverse integrity in remaining true to his viciousness, as if he is the master, the king, the lord of all things.

Alex wastes his energies on pointless destruction, but he has something in common with great leaders and great artists. Alex doesn't care what anyone thinks. Artists and leaders also score high on sociopathy. Richard Wagner, for example, used and abused everyone and felt zero remorse because, so convinced of his own greatness, he felt others existed merely to serve his genius. And great leaders believe it's worth expending countless lives for greater vision, national glory, and/or higher cause. But buried beneath all those flowery concepts, how much does it have to do with egomania, narcissism, vainglory, and sense of destiny?
What sets Alex apart from artists and leaders with sociopathic tendencies is he lacks any higher vision or cause... though, unlike most hooligans, he has the greatest appreciation for Beethoven. His mayhem is like an anarcho-orchestration of Beethoven's music. In a way, it's a perverse act of sacrilege, but in some sick twisted way, he has a point. While Beethoven's music is lofty and inspired, it is the sublimated product of raw passions. It is ape-hood willed into angel-ness.

In some ways, Alex is worse due to a total lack of any concern beyond his ego, and yet, it's refreshing because his primal energies aren't speciously wrapped in high-minded concepts. He has no pretenses of saving the world, the oft-used excuse of closet-sociopath crusaders who are really driven by megalomania and power-lust.
In a way, it would be more honest if all those creeps in the Deep State exposed their Alex-side than pretended to care for stuff like 'human rights' and 'muh democracy'. They are really gangsters and thugs. People in the war department love war for war's-sake. The world is one big football game, and they want action. They invoke all sorts of principles to drop more bombs and kill more people, and all without remorse. Against such sham morality, there is an honest quality about Alex's honest immorality. It's like Charlie(Harvey Keitel) in MEAN STREETS secretly admires and envies Johnny Boy who, though utterly demented, is true to himself and without pretension. Also, when Alex destroys or kills, it's totally his thing. He decided and he did it. In contrast, deep state goons and soldiers depend on higher authority to do all their killings. Agents lack agency.

The elites fear people like Alex, an equal-opportunity attacker owned by no one. He attacks poor and rich alike. In contrast, Red Guards and Antifa are controlled goons, so useful to those in power. Antifa doesn't attack the Deep State but does its bidding. Red guards were Mao’s minions. They acted on his whims(though they did get carried away).

But to the Ludovico technique, virtue is indistinguishable from Pavlovian conditioning, and moral sentiments are indistinguishable from a sour stomach.

No, the Ludovico treatment doesn't take virtue into account at all. It is based on science or scientism. It believes concepts such as 'virtue' and 'free will' to be outdated, much like most scholars today don't take ideas like 'natural law' seriously. It seeks to bypass 'sentimental' notions such as 'virtue' and 'morality' and get right down to the business of behavior and conditioning.
Genuine virtue requires individuality and free will, but the scientists in ACO don't believe in either, or they believe such notions run counter to social policy. They would have to trust the people to make the right decision out of their own free will; they would have to only deal with the bad ones who end up in prison. They can be reactive but not proactive. But why clean up after the storm if you can prevent the storm itself?

In a way, it's the problem of modernity. More freedom for individuals means more possibility for bad behavior. Even if not outright criminal, modern freedoms have led to people making all sorts of stupid decisions with over-eating, drugs, sex, and other vices & indulgences, all of which have had degrading consequences for society. Can we rely on virtue to inspire people to clean up their acts? Moralists say yes, but most social thinkers say no. In a way, the latter is right. People were less self-indulgent in the past not so much out of virtue but as the result of repression and communal repercussion. People then only seemed to act more virtuous out of fear of the whip or the shunning(especially at a time when people couldn't escape into their own TV-worlds). People whose morality or virtue is based on fear or approval aren't truly virtuous.
A truly virtuous person chooses the righteous and good even when he has all the freedom and opportunity to indulge in the bad. For most of history, most people never had such an opportunity. They lived in a harsh world where social punishment could be swift and social rejection agonizing. But then came the modern world of tolerance and plenty with more than enough to go around. More people than ever finally had something like real freedom and real choice. But when faced with choice, they often went with vice over virtue. Virtue requires self-restraint, which stands in the way of 'liberation'. Also, capitalism depends on people choosing vice that leads to more greed, vanity, and materialism that fuel the economy. And, so-called 'liberals' disdain the notion of virtue as repressive and 'anal'. Furthermore, many believe that 'virtue' is often invoked by the powerful as a means of social control when, in fact, the men of power themselves lack virtue and maintain position & privilege by hook or by crook.
So, if virtue-as-foundation-of-social-order has been an illusion, what way is there to maintain social control in a liberated world? More rules and regulations and more reliance on technology in an ever-increasing surveillance state. As miserable as this way is, a plea for virtue won't work, and indeed, it never worked. In the past, people didn't so much choose virtue as it was chosen for them, like many marriages were arranged. But because people didn't want to admit they were coerced, they chose to believe that the decision was their own in favor of virtue. Minus the return of those old harsh social controls, the ideal of virtue alone won't work because too many people will choose vice over virtue if given the freedom.

From the chaplain’s point of view, the freedom of the mind is so separate from the body, habit, and feeling that a sociopath’s lack of virtue or moral sentiment actually make him freer and thus more human than morally healthy people.

??? You're just putting words into his mouth. He meant no such thing. He is saying true goodness requires a change of heart based on free will, something God bestowed unto each man. Also, his spiritual view does take the body into account. According to Christianity, man must wrestle with the drives of his flesh and fend off temptation if he's to reach higher states of being. Alex is very much a sensual, sexual, and physical creature. He lives for fleshly desires and thrill of the moment. The chaplain would never say the body doesn't matter. Body is always there, tempting man to act the animal than angel. At any rate, in order for man to rise above bodily desires, he must rely on free will to choose the good and pursue the way of God. For the chaplain, freedom alone isn't good enough. He knows well enough that freedom can mean freedom to be evil or good. Still, it is free will that offers man a choice between true good and true evil. There is NOTHING in what he said that would indicate that he thinks sociopaths are more 'human' than morally healthy people.

Also, the fact that the chaplain works in a prison indicates that he does believe in the power of habit. After all, prisons exist to deny bad people freedom-of-movement. Prisons exist to force bad men into daily routines and non-aggressive behavior. It is about control of bodies and conditioning them into new habits of routine and respect. And a good deal of Christianity is about how to shape and discipline the body and one's habits toward moral and spiritual goals.

Kubrick’s treatment of sex and violence veers between the pornographic and cartoonish. The entire movie is crude and cynical parody, with an ugly cast, grotesque costumes, hideous sets, and dreadful over-acting.

My main issue with the film is its visceral power overrides its literary meanings. Burgess's book is a novel of ideas, but Kubrick's film is a spectacle of nihilism, especially because Kubrick prioritized cinematic expression over thematic exploration. The themes are there, but Malcolm McDowell's star power and Kubrick's visual prowess take center stage. The result is something like The Triumph of the Villains.

One may argue that anyone who enjoys the film as a thrill-ride is missing the point, the theme of free-will, but art operates on several planes, and this is especially true of cinema that not only works as story but as spectacle, made all the more overwhelming with music. Form is content; the two is inseparable. The form of ACO doesn't merely contain the message but is also the message, and it is "Wow, this is really exciting."
It's like APOCALYPSE NOW may have been intended as an anti-war film, and Colonel Kilgore is meant to be a crazy guy, but anyone who watches that film can't help but experience war as a rock opera and swoon at Kilgore as the awesome god of war. So, those who 'missed the point' actually got the bigger point, i.e. that cinema works on several levels, and the visceral experience may well overpower its 'moral intention'. Sam Peckinpah was never convincing when he said the point of the violence in THE WILD BUNCH was to make people sick in the stomach. No, it's too exciting and powerful, even beautiful, for that. Of course, some people make out-and-out specious moral arguments, like Martin Bregman's BS about Brian DePalma's SCARFACE being an anti-drug movie. Sure, the movie shows the sordid side of the drug business, and Tony Montana comes to a bad end, but what a rollercoaster while it lasted. It made morons want to be gangsters. And WALL STREET made more people want to work for the likes of Gekko or, better yet, be a Gekko. Even as Oliver Stone disdained the notion of 'greed is good', he presented Gekko as a god.

‘Sociopath’ has moral, political, and medical/clinical meanings.

Alex is a clinical sociopath who acts crazy on his own.

Most political sociopaths aren’t clinically deranged, but their ambition drives them to areas of power that are intrinsically(necessarily) and systemically amoral. If you work for the CIA, you have to be morally sociopathic to remain an insider and on grounds of ‘us vs them’.

It’s like murderers and soldiers both slaughter people, even innocent civilians. But murderers do it on their own whereas soldiers do it on orders.

Granted, extreme situations can unleash the repressed Id of blood orgy even among those who aren’t clinically sociopathic. Thus, Nanking massacre and other craziness.

One could argue that Alex, even following the Ludovico Treatment, has free will. He can still choose to be evil or good on the inside. He just can’t ACT OUT bad deeds. Ludovico effect kicks in only when he tries to ACT out his vile or evil impulses. It doesn’t rob him of the freedom to have bad thoughts. So, one could argue it robs him of free action than free will. His inner soul still can choose between the good and evil. Even as he's forced to be 'good' on the outside, he can choose to remain evil on the inside. Thus, he's not wholly robbed of free will.

Is a sociopath lacking in empathy or sympathy? Empathy means putting oneself in others’ shoes and seeing things from their points of view. Some people are capable of this, but they nevertheless feel no sympathy for others. They understand the mentalities but don’t care or share in the emotions of fellow human beings.

Also, lack of empathy doesn’t necessarily mean lack of sympathy. Dogs can’t empathize with humans or cats, but they often care about humans and cats(if friends in the same household). Some simple-minded people are too dim for empathy but they are full of love for others.

Is there a term for someone who lacks not the concern for others but the sense of autonomous self? If sociopaths care about themselves but feel nothing for others, what about someone who is totally concerned about what OTHERS think/feel about him or her but seriously lack the pride of his or her own thoughts or feelings? It seems lots of East Asians or yellows are like this. Very weak sense of self but very real concern about how OTHERS think/feel about them. Jews are into Jewishness, blacks are into blackness. But yellows seem to be about how-others-feel-about-them. Blacks attack them, but yellows say nothing about it because the dominant power would disapprove of such complaints. Instead, yellows go with the approved narrative and blame ‘white supremacism’. If sociopathy is lack of concern for others in society, could a weak sense of self or lack of autonomy be called ‘autopathy’ or ‘indepathy’ or ‘selfpathy’?

What were Alex's leadership skills like? Leadership qualities vary from context to context. You see this among animals. Certain species are more aggressive and predatory, like wolves and hyenas. To be a leader among those animals requires more forcefulness and brutality than to be a leader among sheep or prairie dogs.

If you’re a leader of a church with mostly nice people, you won’t have to be high-handed because most members are decent and trusting. Mere kindness can go a long way. But if you’re the leader of a gang, you need street cred. You must show you are tough and don’t take shit from anyone. Alex is a leader of wolves or hyenas. They are social predators, and he must always show he’s tougher than others; and if some are stronger than him, he must prove his superiority with wit and daring. If he’s seen as weak, another will try to take over as alpha. Of course, if he is too rough with the others, they could turn on him… which is what they do.
This was Leon Trotsky’s problem. In some ways, he had remarkable leadership skills, and many looked up to him. He was tough and ruthless, absolutely essential traits among radicals. But he was also supremely arrogant and insulting, and this made many choose Stalin over him. Stalin was also a mean son of a bitch who was often rude, but he could also be diplomatic and outwardly conciliatory(while plotting for future battles).

In ACO, it seems the droogs stuck by Alex for sometime. They didn’t immediately turn against him but reached a point where they decided to stick it to him.
In the world of thuggery, Alex has to walk a fine line between not appearing weak and not alienating others. It’s an unstable relationship as ‘honor among thieves’ usually is: Sociopaths or thugs trying to trust and support one another.
But such relations are common in all walks of life. Most politicians are untrustworthy as most of them will usually go with the strong horse and routinely stab anyone in the back to save their own skin or to further their own career. It's the same in the business world. Friends today, enemies tomorrow, and vice versa. The seemingly loyal underling in Akira Kurosawa's HIGH AND LOW turn on his boss and go with the rivals who gain the upper hand. Pachanga turns on his friend in CARLITO’S WAY. In those cases, the underlings thought the boss had gone soft and lost the edge.

In other cases, betrayal is about revenge, like when Carlo did a number on Sonny who beat him up in THE GODFATHER. And Fredo, long humiliated by Michael, conspired with Hyman Roth and Johnny Ola in THE GODFATHER PART 2. Carlo found Sonny overbearing, and Fredo resented the younger brother bossing him around. In contrast, Sal betrayed the family in part one because he thought the Corleones were on the decline and Barzini was the strong horse to bet on.

Donald Trump sure found out you can't trust anyone in the world of politics teeming with the likes of Lindsey Graham, Mitch McConnell, Paul Ryan, and Mitt Romney. Not murderous sociopaths but careerist ones who will do anything to save their own skin or play the game. Granted, Trump himself isn’t trustworthy. (But then, even Peter denied Jesus three times.)

There was a successful coup against Benito Mussolini. There was a plot against Adolf Hitler that came close to killing him. There are rumors that Josef Stalin was finally done in by his own men, perhaps with poison. Whether it’s Alex playing war in the streets or big leaders playing war among nations, such extreme games of ambition and violence are never stable in terms of loyalty and trust.

Obviously, Hitler and Alex are different creatures. For one thing, Hitler came to power in his middle age. He was ‘wiser’ by then. Alex is still young and driven by crazy hormones. What they do have in common is a bohemian(artistic) streak and love for classical music. Hitler was obsessed with Wagner, Alex is crazy about Beethoven. The difference is Hitler came of age in a more sentimental and romantic era, whereas Alex is very much the creature of post-modern irony and vapid youth culture. Had Hitler been born in the 1960s, maybe he would have taken up punk music. It’s hard to say. The skinheads in AMERICAN HISTORY X are pretty demented and degenerate, not least due to the youth culture all around them.

Difference between Hitler and Alex is the latter loves violence for violence’s sake whereas violence was a means for Hitler(though he found plenty of excitement in playing war games with the lives of millions). A combo of Hitler and Alex would be the David android in ALIEN COVENANT. Like Hitler, he has grand vision and a mythic sense of destiny; but like Alex, he revels in violence for violence’s sake and feels nothing for all the dead.

Alex is almost totally without sentimentality(though his feelings are genuinely hurt when his parents reject him upon his release). Hitler could be very sentimental and feel strong fondness and attachment to things. Alex seems to mock everything(except Beethoven, his god whose music is to art what Napoleon was to history). Julius Streicher was also sentimental. He wept over his dead canaries. He was an animal lover, as was Hitler. And yet, their feelings were narrowly restricted to certain people, things, and themes. For certain others, they not only felt indifferent but contempt and hatred bordering on pathology.
This is not uncommon among white supremacist types. Their love for their own race is genuine and true. But their disdain, derision, and hatred for outside groups can be extreme, indeed as a compulsive need to dump on the Other.
Now, it’s natural for most people to favor their own over others. It’s like a person favoring one’s own family. Still, loving one’s own family doesn’t mean one should hate other families or not acknowledge their equal value as human beings. So, even though I probably won’t be emotionally moved by the death of some neighbor I know little about, I would still understand that it’s a tragedy and people who loved him would be filled with grief. I wouldn’t feel sad but nevertheless understand it’s a sad thing that someone died and it's painful for those who loved him.

The problem with Hitler wasn’t his love for Germans or ‘Aryans’. Germans should love their own kind. It was his contempt for other peoples whom he deemed as lesser humans. Perhaps, he loved his own people too much. When you love your people too much, you may come to believe they deserve everything under the sun, indeed more than other peoples do. (An Italian mother who loves her son too much hides him from the Law even when he did something wrong and must face justice.) As other peoples stand in the way of your people’s rightful place-in-the-sun, they need to be wiped out or enslaved to serve your people. This was Hitler’s vision of Lebensraum. He came to power in Germany with his love for the German people, that much is true. But he later turned much of the world against him when his plan was Germany uber alles at their expense. Russians and Slavs had no meaningful place in Hitler’s grand plan. They would either be killed or enslaved.

So, what was Hitler? A Nationalsociopath? A person who is capable of great love for his own kind but lacking in even the modicum of human feelings for outsiders or those deemed expendable. In THE GODFATHER movies, it’s obvious Michael is capable of affection and love. He loved his father. He loved his brother. He loves Apollonia and he loves Kay. But he is also capable of having a prostitute murdered in cold blood to gain control over Senator Geary. For his empire, he will sacrifice a ‘lesser human being’.

Jews hate Hitler, but they are also big on nationalsociopathy. Just like Hitler loved Germans and ‘Aryan’s, Jews love Jews and ‘Semites’. But just like Hitler was willing to sacrifice millions of non-German lives to make room for his beloved Germans, Jews are willing to destroy countless goy lives in the Middle East, North Africa, Europe, and Russia just to have Jews Uber Alles.
The fact that Jews did so much to get Jonathan Pollard sprung from jail is proof that Jews have strong affection and love for one another. But what about all the victims of Pollard? Pollard’s betrayal led to deaths of double-agents in the USSR. Jews don’t care. Jews feel, ‘He did it for the tribe, so he’s okay’.

So, Hitler and Jewish Supremacists have something in common. They feel real and genuine love for their own kind BUT feel zero feeling for outsiders. To Hitler, Jews and Slavs were expendable. Though he didn’t want to kill them for the hell of it, he was willing to sacrifice their lives for the greater glory of the Germans. Likewise, Jewish Supremacists probably don’t want to kill goy lives just for the hell of it; they are not murderous or sadistic in that way. But their main obsession is Jewish Hegemony based on tribal pride and arrogance; as such, they believe anything standing in the way of Jewish Destiny must be smashed.

In some ways, Hitler was worse than Jewish Supremacists. Whereas Jews all work together as equals for the good of the Tribe, there was something of higher value in Hitler’s mind than German glory and interests. He was a megalomaniac who saw himself as a Man of Destiny, one of those gods/heroes of Wagnerian operas. Thus, he was bigger than the Germans, and even as he loved them, they existed to serve him and his vaunted role in history as the epoch-making greatest conqueror and ruler of all time. In the end, Germans existed to serve him than vice versa. Germans gave him everything in the most devastating war in world history, but he felt no pity for them in the end because they failed him. In his eyes, Germans deserved to vanish as a race because they didn’t live up to his expectations.

In this, Jews have been wiser. Jewish Power is shared, and Jews are mindful of other Jews. Jewish Power is the culmination of many Jews with strong personalities and pride. In contrast, German National Socialism was about so many Germans submitting their individualities to Hitler’s megalomania.

If a Hitlerowicz rose among Jews, other Jews would speak up and bat him down. Jews would tell the Hitlerian Jew to knock it off. They would remind him and each other that Jewishness is about Jews working together for Jewish Eternity than about a single Jew hogging the limelight as the super-Jew. It’s telling that Jews have been waiting for a messiah forever but he never came(or the Jews never accepted anyone as messiah, not even Jesus). And so, Jews keep going on and on like the energizer bunny.