The scorn directed against drags is especially virulent; they have become the outcasts of gay life, the "queers" of homosexuality.In fact, they are classic scapegoats. Our old fears about our sissiness, still with us though masked by the new macho fascism, are now located, isolated, quarantined through our persecution of the transvestite.

Sharona Muir has written a gripping personal memoir about her odyssey to rediscover and reclaim her father. Along the way she uncovers some hard truths about the heroic founders of Israel and the Beginnings of Israeli science. The Book of Telling keeps in all the fears and resentments and consolations and warmth of such a process-at once her own story and the tale of a nation.

Psychoanalysis feeds on intensity, as though life were all flame and no ash.

The scorn directed against drags is especially virulent; they have become the outcasts of gay life, the "queers" of homosexuality.In fact, they are classic scapegoats. Our old fears about our sissiness, still with us though masked by the new macho fascism, are now located, isolated, quarantined through our persecution of the transvestite.

I am, I must confess, suspicious of those who denounce others for having too much sex. At what point does a healthy amount become too much? There are, of course, those who suffer because their desire for sex has become compulsive; in their case the drive (loneliness, guilt) is at fault, not the activity as such. When morality is discussed I invariably discover, halfway into the conversation, that what is meant are not the great ethical questions but the rather dreary business of sexual habit, which to my mind is an aesthetic rather than an ethical issue.

Biography can be the most middle-class of all forms, the judgment of little people avenging themselves on the great.

San Francisco is where gay fantasies come true, and the problem the city presents is whether, after all, we wanted these particular dreams to be fulfilled--or would we have preferred others? Did we know what price these dreams would exact? Did we anticipate the ways in which, vivid and continuous, they would unsuit us for the business of daily life? Or should our notion of daily life itself be transformed?