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Bringing new life to Stephen King’s 'Misery'
Under Siege Enterprises takes on an iconic thriller, with a fresh interpretation, unsettling details and plenty of behind-the-scenes ingenuity.
Ilion Little Theatre to present Stephen King's 'Misery'
ILION — Ilion Little Theatre will present “Misery,” a psychological thriller based on Stephen King’s bestselling novel, Oct. 23-25 at the theater, 13 Remington Ave.
Misery Index: Mike Elko's bizarre rant about Texas A&M fans couldn't come at a worse time
ENTERTAINMENT: ‘Misery’ onstage in Argenta; touring ‘Velveteen’ at UCA
Argenta Contemporary Theatre stages “Misery,” William Goldman’s adaptation of Stephen King’s novel, Wednesday through Nov. 1.
‘They misunderstand science’: Research attempting to tie autism to changes in the gut microbiome comes under fire
besity, liver disease, diabetes, and cancer are all chronic diseases that inflict misery across millions of patients. Imagine if bacteria could be to
Arc Raiders Is About To Go Nuclear On Cheaters: 'No Warnings, No Second Chances'
There are also plans to introduce new tech, and prevent the misery of queue teaming
Looking at the Ugly Side of the Paramount-Skydance Merger...And How I’d Fix It
A Message from Our Sponsor Certified Fresh with 100% on Rotten Tomatoes, FX’s Adults is an ensemble comedy series about a group of twenty-somethings in New York leaning on each other to navigate love, work, friendship and family. Don’t sleep on “The Sitcom of the Moment” - Awards Buzz All Episodes now streaming on Hulu on Disney+. Watch The Teaser Trailer... (Welcome to the Entertainment Strategy Guy, a newsletter on the entertainment industr(Welcome to the “Most Important Story of the Week”, my bi-weekly strategy column analyzing the most important (but often not buzziest) news story of the last two weeks. I’m the Entertainment Strategy Guy, a former streaming executive who now analyzes business strategy in the entertainment industry. Please subscribe.) Before we dive in, I wanted to congratulate Broadcast Now for being the first to report that Netflix’s How to Get to Heaven from Belfast has been cancelled. (I saw this in a write-up by Kasey Moore of Whats-On-Netflix.) More importantly, I wanted to note that, as of yesterday, none of the other trades had reported the news yet. I have half a guess that eventually one of them will report this. Anyways, it’s time to take a break from my deluge of streaming ratings reports to continue my analysis of the Paramount Skydance Warner Bros. Discovery (PSWbD) saga. As I noted last week, a lot of times when folks use the (sometimes cliched) “the good, the bad and the ugly” framing for an article, “the ugly” section is just more bad. Or very, very bad. In this case, yeah, I do think it’s ugly. In more than one way. Unfortunately, we’re only going to have time to tackle one of those ways today: the ugly pile of debt to finance this deal. (In a future article, I may cover the entire process for how it went down, which was very, very ugly.) Last issue, I explained why I liked this deal in a vacuum. Unfortunately, “vacuums” don’t exist outside of space. Let’s dive in. Subscribe Most Important Story of the Week - The Ugliness of the Paramount/Warner Bros. Merger More than one person sent me a note speculating that the big problem with Paramount Skydance buying Warner Bros. Discovery is the “Warner Bros.” portion of the deal. In fact, that’s a take I read a lot about Warner Bros., ever since they caught Netflix’s, and then Paramount-Skydance’s, eye. In short, multiple companies (Time, AOL, AT&T, Discovery) have bought and then regretted buying Warner Bros. Since it’s nearing Halloween, you could almost say it’s like the folks think WB is cursed! It’s a haunted studio—like the town of Derry in movie studio form—and whoever takes possession of it will fall into misery! Yet...I just don’t like that story, because it doesn’t explain the “why” behind why those deals fell through. Especially when Warner Bros. has continued to succeed as a TV and film studio in the intervening two decades. Lord of the Rings? Harry Potter? Game of Thrones? Everything HBO? Considering it never fully owned a broadcast TV channel, this media company has done pretty well. So what went wrong? Well, in recent years, companies bought Warner Bros. instead of the other, smarter option. Explaining POCD (And Applying It to Mergers & Acquisitions) As I explained last issue, one of my favorite frameworks is the POCD tool for evaluating venture capital investments: People Opportunity Context Deal The bar to invest as a VC is high. (Or I might say “was” since cheap interest rates made life easier last decade.) You review a thousand prospectuses, get pitched by a hundred, and invest in the ten best, with the hopes that one of those ten would pay for the rest. That means every element of a deal needed to pay off: you needed the right people running the companies, who could capitalize on the right opportunity, in the context of an industry that was ripe for disruption. If you could then not overpay, you could make some money in a smart deal. The analogy isn’t perfect here, but close enough. For a merger or acquisition to work, you need the combined company (which is the opportunity) to make more than the price you need to pay (which is the deal). Note: the people and context still matter, but with M&A, it’s a little more straightforward: does the opportunity exceed the cost? And usually with Warner Bros., it hasn’t. If you want to find out the single biggest mistake made by the Warner Bros. suitors over the last few years (and my simple fix) become a paid subscriber. I’ll also touch on who I think Paramount-Skydance could (shockingly) consider buying next, TBD, and more. Sign up here.
Misery Index: Lincoln Riley, USC come up short yet again — and it's fair to ask how much more Trojans fans can bear
Misery in Georgia: How John Mateer's play continues to be 'a problem' for OU
ATHENS, Georgia — John Mateer still is not cutting it in an OU uniform.
Misery Index: NC State's all-time collapse brings up questions about Dave Doeren's job security
Mt. Frustration and Misery: the sequel
TL;DR: Isolated power and lack of execution sinks chance for a desperately-needed win.
Man Utd misery mounts after League Cup collapse against Brighton
Manchester United's problems mounted as they crashed out of the League Cup after blowing a two-goal lead in a stunning 3-2 defeat against Brighton on Wednesday.It was another brutal blow for United after their controversial 1-0 home defeat against Manchester City on Sunday.
Truth and Politics in the Age of Post-Truth
Get E-International Relations delivered to your inbox, free of charge. As you sign up, consider becoming a paid subscriber, or make a donation, to support our work. Subscribe This is an excerpt from Global Politics in a Post-Truth Era. You can download the book free of charge from E-International Relations. The term post-truth is by now so ubiquitous in describing the state of politics in the Western world and even beyond that the most pressing issue of the day appears to be about making democracy work in the era of post-truth rather than questioning the normalisation of the term itself in the first place. The critical turning point appeared to have occurred in 2016 when the term was chosen by the Oxford English Dictionary as ‘The Word of the Year.’ On its website, the Dictionary notes the transformation of post-truth from ‘being a peripheral term to being a mainstay in political commentary and connects ‘the spike in frequency’ directly with the Brexit referendum in the United Kingdom and the election of Donald J. Trump in the United States – both occurring in 2016. Paired with the noun ‘politics,’ post-truth is defined as an adjective ‘relating to or denoting circumstances in which objective facts are less influential in shaping public opinion than appeals to emotion and personal belief.’ The Oxford English Dictionary traces the first use of the term to a 1992 essay in The Nation by the playwright Steve Tesich as he reflected on the 1980s Iran-Contra scandal and the 1990–91 Gulf War: We are rapidly becoming prototypes of a people that totalitarian monsters could only drool about in their dreams. All the dictators up to now have had to work hard at suppressing the truth. We, by our actions, are saying that this is no longer necessary, that we have acquired a spiritual mechanism that can denude truth of any significance. In a very fundamental way we, as a free people, have freely decided that we want to live in some post-truth world (Tesich 1992, 13; emphasis added). He then continued, The Gulf War is over but the war at home goes on. The gulf between rich and destitute widens – between those of us who live in a modern post-industrial nation and those of us who live in the Third World countries of our inner cities. The present administration’s response to this internal crisis has shifted from benign to malignant neglect. The current levels of misery and decomposition of our cities and the economic gulags of our ghettos are acceptable. Since there is only so much hope to go around, there is a freeze on hope. The have-nots have now been reclassified as never-will-haves (Tesich 1992, 13). In the context of Tesich’s essay, truth includes both facts, as in what happens, and ‘moral absolutes,’ as in the ‘self-evident truths mentioned in our Constitution’ (Tesich 1992, 14). Together, these two notions of truth entail the obligation to both act and react. The two passages cited above show that even in the early post-Cold War years, Tesich was already deeply concerned that the American people are neither prepared to act on truth nor react to truth that is disconcerting, or what he calls ‘bad news’ (Tesich 1992, 12). Accordingly, Tesich’s insight as captured by the term post-truth is not that truth is irrelevant to what we know, but rather it is irrelevant to how we act. In contrast, ‘post-truth politics,’ as defined by Oxford as a term that pitches ‘objective facts’ against ‘emotion and personal belief’ such that the latter appears to have overtaken the former in shaping ‘public opinion’ and thereby, democratic politics. When Tesich’s post-truth politics and its current usage are juxtaposed, the two are in fact not identical in terms of what truth is and how it relates to politics. Against such consideration, this chapter provides a critical survey of selected historical events and theoretical considerations for the purpose of gaining a more nuanced understanding of the relation between truth and politics. Truth and Language One notable impact of post-truth politics is that language is being overtly deployed as a political weapon not only by politicians and those in power, but among the general population. It seems that once facts are irrelevant to the validity of what is being said, language becomes the platform for an all-out political contest in which what is said is no more than an act of will expressed as an assertion of power and/or an exercise in defiance. As early as in the writings of Thucydides (460–400 BCE), the vulnerability of logos – which is the human capacity for rational discourse in tumultuous times – was already noted. Thucydides belonged to a school of Greek thought which maintained that language is conventional and that the association between name and things is a result of ‘human use and habit’ rather than ‘nature or divine dispensation’ (Connor 1984, 99). The conventional nature of language means that it is incapable of providing its users with any independent criteria for judgement. In Thucydides’ study of the Peloponnesian War (431–405 BCE), the subversion of logos as seen in the manipulation of language was introduced through his account of the civil war in Corcyra (Thucydides 1972, 236-245). The war first broke out in 427 BCE between the pro-Athenian democratic faction and the pro-Spartan oligarchic faction before it spread to the rest of the Greek world. There was a general breakdown of law and order, resulting in extreme violence and death. Language underwent changes that were reflective of the events of the time. The English philosopher Thomas Hobbes (1588–1679) translated Thucydides’ description of the situation as follows: The received value of names imposed for signification of things, was changed into arbitrary. For inconsiderate boldness, was counted true-hearted manliness: provident deliberation, a handsome fear: modesty, the cloak of cowardice: to be wise in everything, to be lazy in everything... he that had been so provident as not to need to do the one or the other, was said to be a dissolver of society, and one that stood in fear of his adversary. In brief, he that could outstrip another in the doing of an evil act, or that could persuade another thereto that never meant it, was commended (Hobbes 1839–1845, 8: 348; Thucydides 1972, 242-243). What concerned Thucydides most was that the meanings of words are no more than linguistic conventions that require logos to support them. The Corcyrean civil war was a reminder that such capacity cannot be assumed. This is why history understood as an authentic account of what happens matters. Guided by logos, the historian’s task is ‘the search after truth’, which is established through ‘the absence of the fabulous,’ including ‘the rejection of myth and unverifiable stories’ (de Jonge 2017, 2). Thus, history plays an important role in facilitating the stability of language – without which distinctions and judgements cannot be rendered communicable. Just like Thucydides, Hobbes was a nominalist who subscribed to the view that there is no inherent meaning to words. Hobbes’ state of nature, where there is no common authority, is precisely one in which distinctions cannot be made. As Hobbes put it, there is ‘no Mine and Thine distinct’ nor is there distinction between ‘the notions of Right and Wrong, Justice and Injustice’ (1968, 188; emphasis in original). This is clearly an unsustainable condition for everyone. Behind Hobbes’ famous words that life in the state of nature is ‘solitary, poor, nasty, brutish, and short’ is his uncompromising argument for the ‘Leviathan’, which is described by the late American political theorist, Sheldon Wolin (1922–2015), as the ‘sovereign definer’ (Hobbes 1968, 186; Wolin 2004, 238–243). Accordingly, the social contract is importantly a ‘linguistic contract’ that binds all parties to ‘general names agreed upon’ (Peters 1979, 125; Hobbes 1968, 111). Through Thucydides and Hobbes, we can identify a line of thinking that sees politics as a contestation over the use of language, which is based on shared conventions and norms. Thus understood, politics is not a collective quest for the true nature of our being or an epistemological exercise in pursuit of true knowledge. Rather, politics is about humans living with one another by finding a shared language to communicate with one another on matters that affect them all. Truth is in that sense contingent on what is being said as opposed to setting the standard for it. In other words, truth is the embodiment of shareability among us. While truth as such ensures the viability of a political entity, truth by no means represents a normative standard to adjudicate among contesting actors in what they say, let alone in what they do. During Thucydides’ times, ancient China was also experiencing a tumultuous time as the ruling Zhou dynasty deteriorated into the period of the Warring States (481–221 BCE). This was when the rulers of Zhou no longer presided over the territories brought under its control through conquest. Instead of professing allegiance to the Zhou royalty, the lords of these territories became kings themselves to rule over their own land. The period was one marked by endless military campaigns as each of the seven major states aimed to conquer the rest (Lewis 1999). Yet, the period was also known for its intellectual vibrancy as different thinkers challenged the restoring of order among these warring states – including offering ideas and advice to rulers on good governance. Among these thinkers was Confucius (551–479 BCE). His thought, which came to be known as Confucianism, went on to become the state ideology of China from the Han dynasty (206 BCE–222 CE) until the end of the Qing dynasty in 1911 when China became a republic. The founding text of Confucianism was the Analects, which is a collection of dialogues between Confucius and his students as recorded by them. One key concept Confucius advanced is the ‘rectification of names’. Though the term only appears in one exchange in the Analects, it is considered a major aspect of Confucius’ thought. Generations of Confucian scholars from past and present, including Western academics, have debated over its interpretation (Makeham 2003). The passage in question reads as follows: Zi Lu said: ‘The monarch of the state of Wei wants you to govern the country, what is the first thing you plan on doing?’ Confucius said: ‘First it is necessary to rectify the names.’Zi Lu said: ‘Is that really what has to be done? You are being too pedantic, aren’t you now? How will you rectify these names?’Confucius said: ‘Zhong You, you are too unrefined. A gentleman, faced with a matter that he does not understand, takes a skeptical attitude. If names are not correct, one cannot speak smoothly and reasonably, and if one cannot speak smoothly and reasonably, affairs cannot be managed successfully. If affairs cannot be managed successfully, rites and music will not be conducted. If rites and music are not conducted, punishments will not be suitable. And if punishments are not suitable, the common people will not know what to do. So, when the gentleman uses names, it is necessary to be able to speak so that people understand. If one can say it, one can definitely do it. A gentleman should not be careless with words’ (Analects 13:3 in Cao 2016, 148). This translation is offered by the contemporary philosopher Cao Feng. As Cao notes, the passage is what started the whole debate over ‘exactly what kind of names did Confucius... wish to rectify’ (Cao 2016, 148). Of the three major groups of interpretation examined by Cao, beginning with classical Confucian scholarship, one is arguably the most influential and certainly most pertinent to the issue of language and politics. This is the interpretation that was first associated with the Neo-Confucian master, Zhu Xi (1130–1200), who argued that the ‘rectification of names is simply the rectification of politics’ (Cao 2016, 149). Within this interpretive framework, rectification has the dual functions of correction and prescription by ensuring that predetermined hierarchical roles are strictly adhered to through following ‘the system of rites and propriety’ (Cao 2016, 151). In addition, the rectification of names entails ‘using names to rectify actuality’ (Cao 2016, 151). Yet Cao rejects this whole body of interpretive works by arguing that these were ideas developed later. Instead, Cao suggests the following: The original meaning of Confucius’ rectification of names may, then, be quite simple. Confucius did not mean to establish a concrete, normative system of “names”; rather, Confucius was simply the first person in history to realize or remark upon the importance of language in politics. As a politician, he noticed and foresaw the impact that the indeterminacy, ambiguity, and arbitrariness of names would have on politics. Confucius recognized the political consequences of language’s not accurately expressing meaning or not being accurately received by people. He realized the great role that names, as a means of distinguishing right and wrong and establishing norms, could play in society and politics (Cao 2016, 168). Scholarly debates aside, Cao’s view has the advantage of identifying an interpretation of this controversial exchange in the Analects that enables its readers to extrapolate from it the observation that the meaning of words depends as much on their users as on their interpreters; neither of which can be predetermined. Accordingly, a good ruler is someone who can speak without ambiguity to his subjects and make good his words through actions. Stated differently, Cao’s view on what concerned Confucius then, who was living through times of protracted political upheaval, is that language is an indispensable political tool for those in power and can be deployed by both good and bad rulers alike. To sum up, this historical survey shows that politics as a war of words is by no means a distinctive marker of contemporary politics nor the Western world. Be it ancient or current, east or west, language is subject to manipulation to serve political purposes and when there is an outright war of words that defies existing norms, it is indicative of a political situation in which people no longer share a language and truth becomes irrelevant. Accordingly, political order entails stability in language use. Truth and Politics As previously noted, current use of the term post-truth as an adjective to the term ‘politics’ suggests that once there was a time when politics aligned with truth. Indeed, if we start with Plato’s Republic as the key founding text of Western political thought, we see that the ideal polis (city-state of ancient Greece) is where truth and politics converge, and justice is achieved. Written around 380 BCE when Athens was still coping with its defeat by the Spartans in the Peloponnesian War, the Republic is a defence of the rule of the ‘philosopher king’, defined as someone who is ‘guided by the truth’ and is ‘always and in every way’ in pursuit of the truth (Plato 1974, 490a). For Plato, truth converges with virtues and hence, letting the philosopher take charge of politics is to let the wisest and the most virtuous lead the less wise and the less virtuous even if it requires compulsion (Plato 1974, 499b). In Plato’s words, ‘…until the philosophers attain power in a city there will be no respite from evil for either city or citizens…’ (Plato 1974, 501e). The uncompromising rule of philosopher-kings is made palatable by the claim that we are all ‘earth- born brothers’ with random mixtures of gold, silver, bronze and iron, but only the gold can rule (Plato 1974, 414–415). Understandably, academic debates over the interpretation of Plato’s Republic revolve around the question of whether truth as attained in philosophy can be realised in politics as action and whether such a connection is even desirable. Without getting into the details of these scholarly exchanges, I suggest that they all share the concern that truth acquired through the rigorous process of philosophical reasoning is not without problem when applied to the real world of living humans. This is because not all humans are philosophers – and indeed, in Plato’s view, not everyone is capable of becoming a philosopher given the protracted and arduous training that one needs to endure to become one. Hannah Arendt (1906–1975), a highly influential political philosopher of the twentieth century, notes that ‘Plato was the first to introduce the division between those who know and do not act and those who act and do not know’ and that such a separation has remained ‘at the root of all theories of domination’ (Arendt 1958, 223, 225). What Arendt points out in this remark is not the gap between theory and practice, but rather that Plato provides the normative ground for those who know the truth to tell those who do not know what to do. Arendt herself took on the challenge of understanding the relationship between truth and politics through her analysis of Nazism and Stalinism. Arendt’s insight, which was controversial when The Origins of Totalitarianism was published in 1951, was to identify Nazism and Stalinism as representative of a new form of political rule – totalitarianism – making it distinct from ‘other forms of political oppression... such as despotism, tyranny and dictatorship’ (Arendt 1973, 460). Arendt defines totalitarianism as a self- contained system of ideas driven by their ‘logic’ and marked by a mode of reasoning called ‘ideological thinking.’ Ideological thinking as such is a distinctive form of political reasoning defined by three characteristics. First, ideological thinking claims to provide a ‘total explanation’ of all historical happenings, encompassing the past, the present, and the future. Second, while ideological thinking is an attempt to account for ‘factual reality’ in its totality, this mode of thinking is paradoxically divorced from reality and experience. This is because experience, being rooted in specificity, is clearly limited in its claim to totality. It follows that as its third characteristic, ideological thinking aims to emancipate thought from the limitation imposed by experience through a ‘specific method of demonstration.’ The method involves arranging facts into an ‘absolutely logical procedure’ that starts from an ‘axiomatically accepted premise’. It is, in short, a ‘process of deduction from a premise’ – which is the only possible movement in the realm of logic that leads to one definitive conclusion. This is how the ‘logicality of ideological thinking’ provides the basis for total explanation and the ‘principle of action’ for totalitarian movement (Arendt 1973, 468–474). Stated differently, totalitarianism is a form of uncompromising idealism that exists in one’s head irrespective of shared reality as experienced. It is the perverse form of what Arendt later refers to as ‘rational truth’, which is the product of the ‘speculative mind’ that belongs to philosophy, mathematics and the sciences. The ‘speculative mind’ is the mind working on its way to generate axioms and theories by relying on the cognitive capacity of the human brain (Arendt 1977, 231). The presence of others has no bearing whatsoever on rational truth. In contrast, ‘factual truth’ is what happens when humans are ‘living and acting together’ (Arendt 1977, 231). Factual truth is therefore particular and temporal by definition. But more importantly, factual truth is ‘political by nature’ because it can only be validated in the context of the human community (Arendt 1977, 238). In other words, factual truth is about humans in their plurality rather than in their singularity. For factual truth to be sustainable, we need what Arendt calls ‘common sense’ – understood as ‘community sense’ (Arendt 1982, 72). There is also another distinction about truth that Arendt makes which is pertinent to understanding how totalitarianism works. The issue is whether the so-called totalitarian ideology is simply an unnecessarily cumbersome way of saying that it is an all-round and polished lie. Here, Arendt calls totalitarian ideology the ‘modern lie’ – in contrast to the ‘traditional lie’. The latter is restricted by two conditions: that it is a lie about the ‘particulars’ and that it deceives only the ‘enemy’ – which means that the liar is not engaged in self- deception. The modern lie, however, involves a ‘complete rearrangement of the whole factual texture’. It also intends to deceive everyone alike, to the extent that those who initiate the lie eventually ‘fall victims to their own falsehood’ (Arendt 1977, 249–254). This distinction between the traditional and modern lie is important. It indicates that not only is totalitarianism a lie, but the lie is in fact too big to fit into the standard meaning of the word. To tell a lie from truth, we need a common standard. In the case of a traditional lie, the common standard is precisely ‘the fabric of factuality’. As such, a lie always appears as a ‘tear’ to that fabric. Yet, modern lies require making a surrogate reality with a completely different context for facts to fit ‘without seam, crack, or fissure, exactly as the facts fitted into their original context’. Arendt notes that as long as those who concoct the surrogate reality are prepared to engage in self- deception to ‘create a semblance of truthfulness’, there is nothing to prevent ‘these new stories, images, and non-facts from becoming an adequate substitute for reality and factuality’ (Arendt 1977, 253–254). Totalitarianism therefore requires a person to stand outside of the system itself in order to make sense of it. Arendt points out that it is futile for us to argue with (for example) a Nazi or a Stalinist on race or class. To confront totalitarianism requires more than just a confrontation with specific facts. It is a more fundamental confrontation between reality as experienced and its total rejection. This means that Nazism and Stalinism are more than radical ways of conducting racial conflict or class struggle. Rather: Totalitarian politics – far from being simply antisemitic or racist or imperialist or communist – use and abuse their own ideological and political elements until the basis of factual reality, from which the ideologies originally derived their propaganda value– the value of struggle, for instance, or the interest conflicts between Jews and their neighbours – have all but disappeared (Arendt 1973, xv). Accordingly: The ideal subject of totalitarian rule is not the convinced Nazi or the convinced Communist, but people for whom the distinction between fact and fiction (that is, the reality of experience) and the distinction between true and false (that is, the standards of thought) no longer exist (Arendt 1973, 474). Who then is the ‘ideal subject’ of totalitarianism? Although there is a revival of interest in Arendt’s observation on truth and politics since the onset of post- truth politics, not enough has been said about her reply to the question (Hyvönen 2018; Klinkler 2018; Lee 2019; Zerilli 2020). Yet if we take a look at Arendt’s portrait of this ideal subject, her view is even more pertinent to our current challenge. As a self-contained system of ideas that is detached from experience, totalitarian thinking offers consistency in ways that reality cannot. Arendt notes that this kind of consistency is especially appealing to those who have lost a sense of bearing in the world (Arendt 1973, 353). They constitute what she calls the ‘masses’. The ‘mass man’ is thus a highly isolated and atomised individual, who is ‘obsessed by a desire to escape from reality’ (Arendt 1973, 318, 352). In his ‘essential homelessness’ the mass man can ‘no longer bear its accidental, incomprehensible aspects’ (Arendt 1973, 352). This longing for escape from reality is a ‘verdict against the world’ in which one is ‘forced to live’ but ‘cannot exist’ (Arendt 1973, 352). Such a situation is ripe for the ‘revolt of the masses’ against ‘common sense,’ which is ‘the result of their atomisation, of their loss of social status’ and with it, the ‘whole sector of communal relationships in whose framework common sense makes sense’ (Arendt 1973, 352). In short, the masses are people who are considered to be ‘superfluous or can be spared … [who] cannot be integrated into any organisation based on common interest’ (Arendt 1973, 311). Whether one agrees with Arendt’s analysis of the social conditions in the interwar years that led to the formation of the ‘masses’, her portrait of the ‘mass man’ is a powerful account of what can happen to an individual who has become disposable to the society that they used to belong to. Hand in hand with this phenomenon is indeed the collapse of ‘common sense’ that leaves the dislodged individual scrambling for reconnection. By offering the masses a substitute reality validated by the ‘logic of an idea’ rather than by experience, totalitarianism makes it possible for them to live in a world where there is no condition of plurality. Between ‘facing the anarchic growth and total arbitrariness of decay’ and ‘bowing down before the most rigid, fantastically fictitious consistency of an ideology’, the masses will likely ‘choose the latter’ (Arendt 1973, 352). A world created by ideology, then, is more attractive to the masses not because ‘they are stupid and wicked, but because in the general disaster this escape grants them a minimum of self- respect’ by conjuring up ‘a lying world of consistency which is more adequate to the needs of the human mind than reality itself’ (Arendt 1973, 353). Moreover, it is precisely this ability to guarantee consistency that makes it possible for the leaders of totalitarian movements to demand ‘total, unrestricted, unconditional and unalterable loyalty of the individual member’ (Arendt 1973, 323). While this chapter is not a study of the social factors that led to specific contemporary developments such as the result of the Brexit referendum or the election of Donald Trump in 2016, Arendt’s ‘mass man’ seem to have found their counterparts among the supporters of Brexit and Trumpism. Studies of voters’ profiles in both events point to a disproportionate share of supporters from white male lower income backgrounds without university educations. These are individuals who have either already lost their jobs to globalisation or who are at high risk of losing their job with very little capacity to be retrained for the twenty-first century market economy of advanced industrialised states (BBC 2016; Pew Research Center 2018). In short, these displaced workers are part of the tapestry forming the modern equivalent of Arendt’s ‘mass man’ – ready to be the recruits of totalitarianism. Conclusion If we step back to take a more comprehensive approach to the relationship between truth and politics, both historically and theoretically, it is not so obvious that 2016 is a defining moment. From ancient China and ancient Greece to our so-called post-truth age, the indeterminacy of language appears to be a persistent political challenge. Language is always open to manipulation by its users to serve power. Nonetheless, the tendency these days is to single out the ubiquity of social media and the proliferation of Internet platforms as the incubator for the countless cyberwars of words that in turn fuel the real world of politics. In this context, language is no longer the conveyor of objective facts and accurate information, but rather the medium for expressing subjective opinions and feelings, as captured by the Oxford Dictionary’s definition of the term ‘post-truth politics’. In contrast, the historical approach used in this chapter shows that it is in fact too easy to point the figure at the Internet and digital communication for the political challenge that we face today. What is being suggested here is that with or without the Internet, language, be it used to convey facts or emotions, is simply a tool for communication that humans have invented. While language per se cannot adjudicate what is true or not true, what is right or wrong, it embodies such capacity when language is a shared norm. That shared norm cannot be sustained without some semblance of cohesion in any given community. Any war of words, irrespective of its platform, is indicative of the breakdown of such cohesiveness. Returning to the original context in which the term post-truth politics was first used by Steve Tesich helps to identify the important distinction between truth as the standard for knowledge and truth as the standard for action. The two do not necessarily coincide. Placed in the context of the history of political thought, this distinction is in fact at the heart of Plato’s Republic. Yet when the philosopher as the quintessential bearer of truth becomes king, the polis that he rules over is far from the ideal of a just state that it purports to be. Instead, it is one that is held together by lies and coercion. What Arendt reveals through her study of Nazism and Stalinism is that it is dangerous for the kind of truth that philosophy generates – ‘rational truth’ – to become the guide to politics. Politics guided by rational truth can only be uncompromising and follows a logic of its own that cannot afford the ambiguity and indeterminacy of reality as lived experiences of humans. A world of post-truth politics can be an opportunity for a new kind of politics if it is indeed about dismantling the idea that truth is the ideal that politics should strive for. But as it stands, the post-truth politics of today is more about invoking a past that never exists to judge the presence as a crisis in naming when the real crisis is about rebuilding a shared space that has room for all – be they of the left, right or centre; cosmopolitan or parochial; civic-minded or self-centred; liberal-minded or bigoted. Politics is and always will be about striving for that space, without which no human can thrive. References Arendt, Hannah. 1958. The Human Condition. Chicago: The University of Chicago Press. Arendt, Hannah. 1973. The Origins of Totalitarianism. Rev. ed. New York: Harcourt Brace Jovanovich. Arendt, Hannah. 1977. “Truth and Politics.” In Between Past and Future, 227–264. New York: Penguin Books. Arendt, Hannah. 1982. Lectures on Kant’s Political Philosophy, edited by Ronald Beiner. Chicago: University of Chicago Press. British Broadcasting Corporation. 2016. “Brexit vote: The breakdown.” BBC News, December 7, 2016. https://www.bbc.com/news/uk-politics-38227674 Cao, Feng. 2016. “A New Examination of Confucius’ Rectification of Names.” Journal of Chinese Humanities 2: 147–171. https://doi-org.subzero.lib. uoguelph.ca/ doi/ 10.1163/23521341-12340032. Connor, W. Robert. 1984. Thucydides. Princeton: Princeton University Press. de Jonge, Casper C. 2017. “Dionysius of Halicarnassus on Thucydides.” in The Oxford Handbook of Thucydides, edited by Sara Forsdyke, Edith Foster, and Ryan Balot. Oxford University Press. DOI: 10.1093/ oxfordhb/9780199340385.013.17 https://www-oxfordhandbooks-com.subzero. lib.uoguelph.ca/view/10.1093/oxfordhb/9780199340385.001.0001/oxfordhb-9780199340385 Hyvönen, Ari-Elmeri. 2018. “Careless Speech: Conceptualizing Post-Truth Politics.” New Perspectives 26 (3): 31–55. https://www.proquest.com/ scholarly-journals/careless-speech-conceptualizing-post-truth/ docview/2204515132/se-2?accountid=11233. Hobbes, Thomas. 1839–1845. The English Works of Thomas Hobbes, edited by Sir William Molesworth. London: John Bohn. Vol. 8. Klinkner, Melanie. 2018. “Reasonable Truth.” International Journal of Media & Cultural Politics 14 (3): 393–99. doi:10.1386/macp.14.3.393_7. Lee, Haiyan. 2019. “When Nothing Is True, Everything Is Possible: On Truth and Power by Way of Socialist Realism.” PMLA/Publications of the Modern Language Association of America 134 (5). Cambridge University Press: 1157–64. https://doi.org/10.1632/pmla.2019.134.5.1157 Lewis, Mark E. 1999. “Warring States Political History.” In The Cambridge History of Ancient China: From the Origins of Civilization to 221 BC, edited by Michael Loewe and Edward Shaughnessy, 587–650. Cambridge: Cambridge University Press. Makeham, John. 2003. “Zheng ming (Rectification of names).” In RoutledgeCurzon Encyclopedia of Confucianism, edited by Xinzhong Yao. Vol. 2: 813-814. New York: Routledge. Oxford Languages, n. d. “Word of the Year 2016.” Accessed 19 August 2017. https://languages.oup.com/word-of-the-year/2016/ Peters, Richard. 1979. Hobbes. Westport: Greenwood Press. Pew Research Center. 2018. “An examination of the 2016 electorate, based on validated voters.” Report, August 9, 2018. https://www.pewresearch.org/ politics/2018/08/09/an-examination-of-the-2016-electorate-based-on- validated-voters/ Plato. 1974. Republic. Translated by G. M. A. Grube. Indianapolis: Hackett. Tesich, Steve. 1992. “Watergate Syndrome: A Government of Lies.” The Nation: 12-14. January 6/13, 1992. Thucydides. 1972. The Peloponnesian War. Translated by Rex Warner. Harmondsworth, England: Penguin Books. Wolin, Sheldon. 2004. Politics and Vision: Continuity and Innovation in Westen Political Thought. Expanded Edition. Princeton: Princeton University Press. Zerilli, Linda M. G. 2020. ‘Fact-Checking and Truth-Telling in an Age of Alternative Facts.’ Le foucaldien 6, no. 1: 2, 1–22. Theresa Man Ling Lee is an Associate Professor of Political Science at the University of Guelph (Canada). Lee is a political theorist who specializes in contemporary political thought. Her research and teaching areas include continental philosophy, Marxism and critical theory, feminism, postmodernism, philosophy of social science, psychoanalysis, multiculturalism, human rights, disability studies, modern Chinese political thought and comparative political theory. Lee has published on a wide range of subjects in these areas, including intercultural pedagogy and the challenges of teaching as a person with multiple minority designations in a Canadian university classroom.
Pain and Misery: Dbacks 2, Marlins 4
The Dbacks had a real opportunity tonight to ride the momentum of the late heroics from last night as well as pick up a game on the Padres and the Cubs, yet the offense sputtered again in fantastic fashion. Michael Soroka pitched well giving the team 5 IP allowing only 1 ER while striking out […]
As the politicians play catchup the tech bros agree: we may only have a decade left
AI probably thinks a world that can elect Trump as president is so messed up it deserves to be put out of its misery
Tottenham 0-0 Everton: Spurs’ Goalscoring Misery Continues
Tottenham Hotspur are still searching for their first Premier League win and goal of the season after Roberto De Zerbi’s team played out a frustrating 0-0 draw with Everton on Saturday afternoon.
The NFL finally put the Pro Bowl out of its misery. It was time
This is a surrender, a rare defeat for a sport that long ago surpassed Major League Baseball as the national pastime.
The rise of Frank ‘The Tank’ Fleming and the big business of being mad at the Mets
The Barstool Sports personality built a following on Mets misery, and in this woeful season, his anger has resonated with Mets fans.
The rise of Frank ‘The Tank’ Fleming and the big business of being mad at the Mets
The Barstool Sports personality built a following on Mets misery, and in this woeful season, his anger has resonated with Mets fans.
47 revelatory hours with Assassin’s Creed Black Flag Resynced
To review this month’s supposed remake of 2013’s Assassin’s Creed IV: Black Flag, I must first correct the record. Assassin’s Creed Black Flag Resynced isn’t a game about pirates (and assassins) in the 18th century Caribbean. Sure, sure, that’s what the trailers would have you believe. They’ve go their clips of Edward Kenway swinging his swords and steering his pirate ship into cannon-blasting combat against British frigates. Is Resynced truly a pirate game? Of the 47 hours I spent playing Resynced over the past few weeks, I will admit I spent maybe 44 (?) of them collecting plunder with Blackbeard, drinking rum with Anne Bonny and debating the pros and cons of the lawless pirate-run settlement Nassau with Benjamin Hornigold. I may in fact have spent dozens of hours sailing to remote islands, reading treasure maps, opening messages left in bottles, sinking the odd Man o’ War with a well-timed broadside, collecting sea shanties for my crew, befriending a pet monkey, and hunting whales. I am nevertheless neither so Gullible nor so Narrow-Minded as to call the magnificent Resynced a “pirate remake.” Oh no. Forget any reviews of Assassin’s Creed Black Flag Resynced you may have read. Forget what you yourself may have played, if you’ve spent any time with the game since its launch. What Assassin’s Creed Black Flag Resynced is really about I’m here to give you the scoop (spoilers for Resynced’s Animus menu lore, which many players are probably not going to see): Assassin’s Creed Black Flag Resynced, the new game whose development was led by Ubisoft Singapore, is set in the year 2096. It’s about a societal split, about revolution, about an old Assassin’s Creed adventure repurposed in the series’ distant future as propaganda or samizdat. It’s about the overheated future of 2096, essentially conquered by the series’ well-established nefarious Templar-run company Abstergo. (In this future, Abstergo is, among other things, remaking a 2013 pirate movie called Devils of the Caribbean, but this time in VR. The VR version will be backed by a marketing plan that involves AI influencers, a 10,000-avatar “metaverse premiere event” and that manufacturing of memes aimed at “50 million VR nodes.” See what I mean about Abstergo being evil?) Resynced is about a late 21st-century population mollified by the widespread use of Abstergo’s Animus devices which let people experience the lives of historical figures culled from “genetic memories.” It’s about an insurgent faction of Assassins. And it’s about a plan to wake the population into revolutionary fervor by showing them the memories of 18th century pirate Edward Kenway, who—as depicted in the original Black Flag and again in Resynced—gradually comes to an understanding about the Assassins of his day and their centuries old fight for freedom. Resynced is also about an AI developed within the late 21st-century Animus, called Ego. It has found a way to alter genetic memories, to create and show Animus users false ones. The game is about Ego’s efforts to tell the people experiencing Edward Kenway’s memories that Kenway was wrong, that fighting against order is folly, that we should crave a world where “compliance is rewarded with power.” Who are we in this game? We’re an unnamed Animus user in 2096 who experiences Kenway’s journey virtually. At four moments during Kenway’s exploits in the Caribbean our virtual jaunt can be interrupted for 10-15 minutes, as we explore Animus “rifts” where Ego explicitly tries to tell us how wrong Kenway was. None of this is what 2013’s Assassin’s Creed IV: Black Flag was about, of course. That was a different game, even if you also spent dozens of hours pirating as Kenway in that game, across missions and a map that’s been faithfully reintroduced and rebuilt for Resynced. The 2013 Black Flag was about you playing as an unnamed researcher newly hired in 2013 by Abstergo Entertainment, the video game development wing of the Templars’ evil-corp. In that game, you were assigned to use the Animus to dive into the genetic memories of Desmond Miles, a man who died in Assassin’s Creed III and who was descended from a long line of Assassins (and at least one Templar) whose adventures were featured across the prior AC games. In 2013’s Black Flag, your mission was to plumb the Edward Kenway experience for material that Abstergo could use in productions such as the motion picture Devils of the Caribbean, though the Templars had some ulterior motives for the assignment. Resynced is therefore not a remake of 2013’s Black Flag. It’s a sequel. It is a new game about a new exploration of Edward Kenway’s pirate/assassin journey, set 83 years after the framing sequences of the original game. Resynced provides a new narrative framework that, thanks to the concept of an AI that wants to alter historical memories, arrives with creative justification to tweak a now-classic 13-year old game. That makes Resynced, already a hot seller, a tantalizing hint of where Ubisoft could go with a line of Assassin’s Creed remakes. They could remake the first game, the Ezio games, even the recent ones set in ancient Egypt and Greece. And for each, they could not just modernize the graphics and controls but expand and alter their sequences of events to use them as reference points for a conflict set in the late 21st century, as rival factions try to weaponize historical memories. Game File is a reader-supported publication. To receive new posts and support my work, even when that work consists of ravings about Assassin’s Creed’s modern day plot, please consider becoming a free or paid subscriber. Subscribe A story most players will probably miss If you didn’t know any of this, I’m not surprised. If you played the game and still didn’t catch it, I’m not a bit shocked. If Ubisoft has no plans to do more of this, I won’t fall down. Almost all of what I’ve described is optional and missable in Black Flag Resynced. I nearly missed it myself, as I planned for a breezy playthrough of an old Assassin’s Creed favorite. Instead, I found myself in a 40+ hour hunt for the “real” story, buried deeper in Resynced than any gold-filled chest. The story of 2096 is Resynced’s meta-story, told in two remote pockets of the game: 1) four optional playable “rifts” that players may find as they proceed through Resynced’s pirate fantasy , 2) in dozens of text files tucked three menus deep in the game’s barely-interactive Animus hub. Assassin’s Creed games have almost always had a meta-story about people in the 21st century (usually matching the game’s release year) and their connections to the main history portions you play. Those meta-stories have always been squeezed into the margins, though seldom as severely and as, uh, graphiaclly simple, as in recent games. Back in 2013, the modern-day exploits of you as an Abstergo Entertainment employee were prominent. They were portrayed via first-person portions that occasionally interrupted the third-person Kenway experience and could be explored for hours, complete with their own missions, side quests and puzzles. Resynced’s 2096 story—of Assassin “Watchers” vs. Abstergo/Tempar goons, of rogue AIs, of panicking scientists, of a woman wondering why her Animus-addicted husband is muttering about Mary Read (“What does he mean by Assassins?”), of a fight for the population’s hearts and minds via varying interpretations of Edward Kenway’s life choices—is mostly told through unlockable text files. The files are interesting. Offered via diary entries, intercepted chats and news reports, they present varied perspectives of a world in crisis. One set works as a narrative puzzle as it reveals the Rashomonic interpretations of a massacre, or was that a successful Assassin hit? Another favorite reveals the rising bitterness of a person who, through Edward Kenway’s journey, now shakes at the ignored evil around him. One surmises that Ubisoft is averse to putting the Assassin’s Creed’s meta-story in the way of more marketable pirate playgrounds and ninja/samurai epics. Instead, we get a better-than-nothing text-in-menus approach introduced in 2025’s Assassin’s Creed Shadows. In Shadows, players unlocked the meta-story text files largely via time-gated missions that called on the user to kill X number of enemy type Y, clear three enemy castles, re-win a three-phase fighting tournament, and other grinds. Time restrictions on accessing these missions and unlocking the files meant it could take players months to access the full story in-game. But even in the most hardcore Assassin’s Creed hangouts, the fanbase instead seemed to throw up their hands rather than grind to keep up. In Resynced, Ubisoft has shown some mercy, diminishing the amount of new text files that are tied to timed grinds. Now, most of the text-based 2096 lore are associated with “data file” collectibles that players can find in the world. That includes a batch of written entries that explain a historical link between the feudal Japan era in Shadows and the piracy adventures in Black Flag. Players who explore a lot will find dozens of data files, though the game does not appear to offer any in-game tracker for finding each one. You just need to keep looking for them. As of this writing, I have most of them, but not all. I can’t find any full guide for them online. And even Ubisoft’s optional $5 microtransaction that reveals lots of items in-game does not appear to reveal the locations of the text files (at least the official description omits them from its collectibles list). That’s not a huge bother, because tracking the data files down compelled me to re-explore the waves and islands of Black Flag. That was a thoroughly pleasant task to do for the first time in a dozen years. I expect many players, though, will be content to wait for the files to be reproduced in an online AC wiki somewhere, the easier to read on a web page. It may not seem enticing to play a video game in order to gradually unlock pages of text to read. Why not, you may ask, just read a book, where they put the pages in order? For one, they’ve not tucked this latest installment of Assassin’s Creed’s meta saga in a book. I also enjoy the unordered delivery, the dawning comprehension of a story about 2096’s desperate people and questionable tech, which I glimpsed first at its middle, then the end, then the front, then other moments in between1. I am also enamored with the idea of the Assassin’s Creed games I’ve previously played, including Black Flag, being repurposed for an information war. The ideas in Resynced’s meta-story, which builds off characters and ideas in Shadows’ chunks of text, are strong. The potential of where they could go with it is exciting. As for the pirate stuff? Looks great, controls pretty well, is fun to play and oh so speedy in terms of how much of a good time you can have with each sit-down. It never gets old to chase a new shanty page across a rooftop, bombard a fort with upgraded mortars or use a diving bell to explore sunken wrecks (hats off to the team at Ubisoft Barcelona that worked on the underwater portions in Resynced; that team is now facing layoffs, such is the misery of modern gaming and oft-troubled Ubisoft). New pirate missions in Resynced involving new ally characters are brief, dramatic and add more to Edward’s story, even if the gameplay perks they provide barely enhance the gameplay. A new denouement for high-class pirate Stede Bonnet is affecting; a new hunt for Blackbeard’s treasure is a welcome extra moment. A new epilogue to hunt down a pirate killer, on the other hand, over-complicates Kenway’s character. The ending credits remain my favorite of any game I’ve ever played. Black Flag provides great source material. The revisit is well-made and a great sign of what could be. It is offered in a different wrapper that hints at an opportunity for more interesting remakes to come, should Ubisoft choose to pursue such treasures—and as we brace to resist or comply with an Abstergo future. 1 The messages that Edward Kenway finds in bottles tell another out-of-order story, one about a man reckoning with the strange memories and voices he’s heard in his head since he was a boy. That tale was also in the 2013 game and develops into one of Black Flag’s most compelling character arcs. In Resynced, it has lost its climax, because the bottle story previously paid off in the halls of the first-person Abstergo Entertainment, which is exclusive to the older game. An altered resolution, written by the 2013 game’s lead writer is fine, doesn’t invalidate the 2013 version, but makes for an inferior final note.
Diarrhea-causing parasite that can contaminate raw produce causing misery across several states
This 4th of July weekend, you may want to give those raw berries or green salad the side-eye.
Horrifying 'America's Got Talent' act makes judges and audience look away: 'Have you ever watched a film called 'Misery'?'
This 'America's Got Talent' act horrified onlookers with their gruesome act. Even the judges couldn't stand to watch.
White Sox prospect Rikuu Nishida dazzles with outfield assist, draws multiple standing ovations as Chicago debuts another impressive rookie
After years of misery, the White Sox are turning the corner in 2026, thanks in part to rookie slugger Munetaka Murakami. On Monday, they debuted another rookie who looked very much like a difference maker in his first MLB game.
Analysis: Wolves waiting for season of misery to end
Just one more game and then Wolves can put a truly miserable season behind them. The energy and enthusiasm that was present after back-to-back wins over Aston Villa and Liverpool a couple of months ago has well and truly gone – even the boos at full-time felt weary. Relegation was an inevitability even back then but Rob Edwards' side were at least showing something to give fans optimism for the future.
Deadly Rohingya sea crossings are enabled by a business built on misery
Nearly 900 Rohingya disappeared at sea in 2025 as they tried to reach Thailand, Malaysia or Indonesia. Human trafficking networks have thrived on the despair of this stateless and persecuted Muslim minority from Myanmar.
Smith hits fifty as Rawalpindiz misery continues
Steve Smith's half-century helped Multan Sultans inflict an eighth straight defeat on Rawalpindiz. Australia's Smith struck 56 from 31 balls at the top of the order to set up Multan's chase of 167, while his compatriot Ashton Turner hit an unbeaten 37 to see them over the line with eight balls to spare. Rawalpindiz, who are already eliminated from the PSL, immediately struggled after choosing to bat first as Shahzaib Khan fell in the first over before skipper Muhammad Rizwan trudged to 26 from 29 balls.
Mets extend losing streak to 11 in excruciating fashion with blown shutout by Devin Williams, loss to Cubs in extras
The Mets’ losing streak was on the ropes on Sunday. But a blown save spoiled a ninth-inning shutout, and the Cubs prevailed in extras to extend New York’s misery.
Tribune Editorial: Utah officials need to raise the alarm about measles
It’s a disease that can cause misery, hospitalization, birth defects, swelling of the brain, deafness, a weakening of the immune system that can last for years and, on rare occasions, death.
Christmas Vacation and Congress: 'We're all in misery' amid the ongoing DHS shutdown
Fox News' Chad Pergram discusses Congress' prolonged DHS shutdown and the risky tactics associated with it as political divisions threaten deeper government funding crises.
Paramore—“Misery Business”
Imagine the angstiest, cringiest art you made as a teenager. Now imagine the entire world singing to it in their cars and at karaoke forever. Today, Rob is breaking down the emotionally turbulent emo-bop factory machine that is Paramore. He applauds the incredible and messy lyrics of ‘Riot!,’ which differentiate the album from those of similar bands of the time. Later, he talks to The Ringer’s Rob Mahoney, Paramore’s OG fan, to discuss the exponential improvement between ‘All We Know Is Falling’ and ‘Riot!’ and Hayley Williams’s incredible vocals on “Misery Business.”
Bournemouth vs Sunderland – Match preview and team news
The Vitality Stadium plays host to an intriguing early kick-off on Saturday as one of the Premier League’s most consistent sides, Bournemouth, looks to deepen the misery of a sliding Sunderland.The ...
Farage kicks things off before 30 minutes of hate – and has the final word
Reform’s ‘shadow home secretary’, Zia Yusuf, launches tirade of misery that sounded more hardline and deranged as it went
Winter's low humidity and your health: How dry air leads to chapped lips, flaky skin and helps germs grow
Besides the bone-chilling cold, it's been unusually, uncomfortably dry this winter, boosting the misery index even more.
The Electric: Idle Chinese Plants Are Inviting Business With U.S. Battery Startups
A free-for-all of factory expansion among China’s battery manufacturers has left more than 40% of the country’s battery plants idle. That has presented a prime opportunity for a nascent wave of Western startups to capitalize on the Chinese battery makers’ misery.
'Misery Map' shows holiday travel chaos on both coasts with canceled and delayed flights
According to the "Misery Map," which tracks real-time flight disruptions, there have been hundreds of delays and cancellations.
I worked with Rob Reiner on 'Stand by Me' and 'Misery.' He taught me an important lesson.
Dennis Maguire, who worked alongside Rob Reiner as his first assistant director on his 1990 film 'Misery,' shared his memories of the director.
The best 8 movies Rob Reiner directed during his career
Rob Reiner created the mockumentary genre with "This Is Spinal Tap," scared us with "Misery," and made us fall in love with "When Harry Met Sally."