The Elusive Embrace
Desire and the Riddle of Identity
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- USD 7.99
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- USD 7.99
Descripción editorial
Hailed for its searing emotional insights, and for the astonishing originality with which it weaves together personal history, cultural essay, and readings of classical texts by Sophocles, Ovid, Euripides, and Sappho, The Elusive Embrace is a profound exploration of the mysteries of identity. It is also a meditation in which the author uses his own divided life to investigate the "rich conflictedness of things," the double lives all of us lead.
Daniel Mendelsohn recalls the deceptively quiet suburb where he grew up, torn between his mathematician father's pursuit of scientific truth and the exquisite lies spun by his Orthodox Jewish grandfather; the streets of manhattan's newest "gay ghetto," where "desire for love" competes with "love of desire;" and the quiet moonlit house where a close friend's small son teaches him the meaning of fatherhood. And, finally, in a neglected Jewish cemetery, the author uncovers a family secret that reveals the universal need for storytelling, for inventing myths of the self. The book that Hilton Als calls "equal to Whitman's 'Song of Myself,'" The Elusive Embrace marks a dazzling literary debut.
PUBLISHERS WEEKLY
Weaving philosophical musings and discussions of Greek myths and drama with his personal experiences, Mendelsohn explores issues of identity, sexuality, fatherhood, family and history in five essays that amount to an idiosyncratic memoir. A lecturer in classics at Princeton whose literary criticism has appeared in the New Yorker and Out, he aims to understand the apparent contradictions of his life as a single gay man and a father figure to a friend's son, and as a critic and consumer of gay culture who lives amidst yet apart from his Jewish immigrant family's heterosexuality. Despite his ambition, however, Mendelsohn doesn't entirely hit his mark. The book is flawed by a style that aims to be elegantly elaborate--one sentence is 404 words long--but comes across as pretentious (as when he employs "necropolis" instead of "cemetery" for little reason). His use of Greek myths is neither original nor insightful; a three-page sketch of the story of Antigone feels like filler. More problematic, however, is Mendelsohn's tendency not simply to generalize but to universalize from his own experience. He makes such dubious claims as this: "when men have sex with a woman they fall `into' the woman... gay men fall through their partners back into themselves." He also frequently speaks unreflectively of all gay men as a single group, undercutting his credibility as a social observer and critic. In the end, his intense focus on the primacy of his experience and the lack of social and historical context diminishes the resonance his own experience might have for others.
