How is it that the sordid ‘familial romance’ of Laius, Jocasta, and Oedipus, or ‘daddy, mommy, and me’, came so completely to define the concept of desire in the modern West? For Deleuze and Guattari, authors of The Anti-Oedipus, that is the true sphinxian riddle at the heart of the Oedipus materials, the myth, and its subsequent interpretations from Sophocles to Freud and beyond. Forty years after the publication of their famous broadside against mainstream Freudian psychoanalysis, and notwithstanding a significant and growing body of sceptical opinion, the Oedipal complex is still widely regarded as humanity’s universal history. In fact, argue Deleuze and Guattari, it is nothing of the sort. Rather, they say, Oedipal desire is an historically contingent, socio-cultural consequence of capitalism. When psychoanalysts, historians, sociologists, anthropologists, ethnologists, and even dramatists reach for an Oedipalised analysis of social relations, they not only violently disfigure our understanding of desire, but also reinforce and normalise the omnivorous progress of capitalism and its patriarchal social forms.

Those Brontës. If they’d only had a decent agent with foresight, they could have escaped that dank parsonage on the gloomy moors of windswept Yorkshire and set up on the French Riviera in comfort. Since 1910 there have been at least forty film or television versions of Jane Eyre, most recently in 2011. Now it is Emily’s turn for the latest (seventeenth) go at Wuthering Heights (1847), that extraordinary work sui generis that so memorably sites wild Gothic strangeness in a solidly realised world of landscapes both benign and forbidding.

Don DeLillo’s 2003 novel Cosmopolis could be described as a rarefied CBD road movie, and the same might be said of David Cronenberg’s new film adaptation, an unnervingly faithful, uncomfortable, and elusive version of the book. Cronenberg, a consistently absorbing and provocative director, is still probably best known for early, visceral works such as Videodrome (1983) and The Brood (1979). His biggest hit is a remake of The Fly (1986). He has made some fine literary adaptations: an elegant, disturbing engagement with J.G. Ballard’s Crash (1973); an intelligently claustrophobic take on Patrick McGrath’s Spider (1990). His version of William Burroughs’s Naked Lunch (1959) is odd, flawed, and inventive. He has not made a film from an original screenplay since eXistenZ in 1999.

In mid-May the Barnes Foundation opened at its new location in the cultural corridor of downtown Philadelphia. A cloud of controversy followed it to the end. The new building, handsome if flawed, from the gifted New York studio of Tod Williams and Billie Tsien, has attracted its share of criticism. The entrance, initially hard to find, is at the back of the building facing towards the car park and away from the parklands. The passage from entrance to galleries is awkward and inauspicious.

I first saw Summer of the Seventeenth Doll in 1957 in London, of all places. I remember feeling some pride in seeing the symbolic kewpie doll presiding over the New Theatre in the heart of the West End. June Jago’s performance as Olive has stayed with me over the years; Philip Hope-Wallace, the Guardian reviewer, described her as ‘all chin and elbows, but as genuine a dramatic actress as you could find’, which suggested an element of surprise that she should be ‘found’ in Australia. Jago had been in the original 1955 Union Rep production and placed her stamp on Olive: she was to be a hard act to follow. When The Doll came to London, it had already won itself a unique place in Australian drama, but there had been some concern about how the Brits would receive a play about rough canecutters and free-and-easy barmaids. But critics like Hope-Wallace – and the influential Kenneth Tynan – hailed ‘this harsh, cawing, strongly felt play’. The imperial imprimatur sealed the success of The Doll. Its later failure on Broadway could be dismissed as a judgement on American audiences rather than on the play.

‘There is such and such a relationship between a man and a woman. They are living in such and such a place. And here come the intruders.’ So Roman Polanski, interviewed in 1969, described the conception of Cul de Sac (1966), his favourite among his films.

I first saw Summer of the Seventeenth Doll in 1957 in London, of all places. I remember feeling some pride in seeing the symbolic kewpie doll presiding over the New Theatre in the heart of the West End. June Jago’s performance as Olive has stayed with me over the years; Philip Hope-Wallace, the Guardian reviewer, described her as ‘all chin and elbows, but as genuine a dramatic actress as you could find’, which suggested an element of surprise that she should be ‘found’ in Australia. Jago had been in the original 1955 Union Rep production and placed her stamp on Olive: she was to be a hard act to follow. When The Doll came to London it had already won itself a unique place in Australian drama, but there had been some concern about how the Brits would receive a play about rough canecutters and free-and-easy barmaids. But critics like Hope-Wallace hailed ‘this harsh, cawing, strongly felt play’. The imperial imprimatur sealed the success of The Doll. Its later failure on Broadway could be dismissed as a judgement on American audiences rather than the play.

One morning in 2004, an Aboriginal man named Cameron Doomadgee was arrested for swearing at a police officer; forty-five minutes later he lay dead on the floor of his cell. Something had gone badly wrong, though the white senior sergeant on duty, the towering Chris Hurley, denied he was in any way at fault.