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One hardly knew where to look. There were breasts everywhere. Not dozens of them mind you. Just two. On Mistress Sabine. The left mammary with a disturbing blue vein running over it, seeming to fill half the room on its lonesome. Other bits and pieces of the Mistress bulged alarmingly around the inadequate constraints of her leather fetish outfit, threatening to break free completely as she tied up Linda Jaivin and administered a paddling at the launch of the author’s Confessions of an S&M Virgin.

Several books could and doubtless will be written to explore the sociological and psychological puzzles attending Helen Darville’ s remarkable masquerade. Robert Manne has no interest in the motivations of Helen Darville. His concerns are cultural and political, and therefore focus on the fictional character, Helen Demidenko: on her writings and statements, and on the responses of Australian intellectuals to those writings and statements during her brief life from 1992 to late August, 1995.

There is no doubt of viciousness of existence. Bertolt Brecht spoke of how one minute you are striding out freely down a merry boulevard, the next poleaxed by a great lump of steel fallen from the heavens.

The Stranger Inside is billed on its own front cover as ‘an erotic adventure’. The title would be considerably more innocuous if the book didn’t announce itself as erotica, but once it does, the phrase ‘the stranger inside’ suddenly becomes suggestive in the extreme. It’s a good title, partly because grammar renders it fruitfully ambiguous: apart from the obvious implication, it could also mean ‘the inner alien’ (a fragment of psychobabble, as in ‘the inner child’), or perhaps ‘the more peculiar interior’ (as in ‘my inside is stranger than yours’). Whichever way you read it inside the body, inside the book, inside the soul the phrase suggests that eroticism depends on a combination of interiority and mystery.

For over a decade, Peter Singer has been one of those public intellectuals we are supposed by some not to have. In the past, however, the problem with him has been that his thinking has often been about matters not seen to concern the public at large, animal liberation, for example. But events have hurried us all forward. Even a few years ago it was possible for mottoes like ‘greed is good’ or pronouncements like Mrs Thatcher’s that ‘there is no such thing as society, there are only individuals’ to seem not only provocative but hard-headed. The good life, we were, many of us, persuaded, was synonymous with goods, our heroes were experts in money-making – having and spending, ethics seemed to be a matter of preserving the appearances, not getting caught.