Would you like to discover a new world of movies that expands your mind, warms your heart, and stirs you soul? If so, this book is sure to become a valuable resource for you.
Literary Nonfiction. Cinema Studies. Revised 3rd Edition. Devotional Cinema offers an exploration into the language of film, reprised from a lecture on religion and cinema delivered at Princeton University. The new edition includes additions and changes related to the author's understanding of Carl Theodor Dreyer's The Passion of Joan of Arc as well as other smaller clarifications. Dorsky has been making and exhibiting films within the avant-garde tradition since 1964.
Watching a movie is more than an opportunity to be entertained. Watching a movie is an opportunity to meet with God. In a few brief chapters, How to Talk to a Movie will forever change the way you watch movies by opening your eyes and ears to what movies are saying, how they are saying it, and how God might be speaking to you through them.
Spiritual themes are common in movies: The unconventional savior. The hero’s journey. The redemption tale. The balance of creation. Journalist John A. Zukowski reflects on twelve major spiritual themes in the world of cinema, discussing films from Dead Man Walking to Bruce Almighty, from Groundhog Day to Chariots of Fire, and many more. See them all—read them all—before you die!
Faith and Spirituality in Masters of World Cinema, Volume III continues the work presented in the first two volumes of this title, published by Cambridge Scholars Publishing in 2008 and 2011. It provides informed yet accessible articles that will provide readers with an introduction to masters of world cinema whose works explore the themes of human spirituality and religious faith. Volume III contains essays dealing with canonical directors notably absent from the first two entries of the series, such as De Sica and Hitchcock, while also including examinations of contemporary auteurs who are still actively working, like Asghar Farhadi and Apichatpong Weerasethakul. While retaining an international emphasis similar to the first two volumes, it also includes a focused look at a few American auteurs not yet considered in the series. Volume III also acts as an important contribution to canon formation, illustrating the complexity and variety in the films of those who are truly the masters of world cinema. Built solidly around close, formal readings of selective films, the essays in Volume III also demonstrate familiarity with film history and bring insight from varied disciplines. Framed by the question “What makes movies material?”, Volume III continues the series’ endeavour to have faith and spirituality provide a context for considering what makes cinema significant.
For decades, centuries even, when people thought of spirituality, they thought only of religion. I aim to stretch the tent of spirituality in this e-book to include secular experience. My particular approach to secular spirituality is through the medium of film. Characters in the 43 films I discuss come to spirituality without religion. In some of these films, religion nibbles at the edges of events, as when, in the Brazilian film Central Station, Dora, the cynical letter writer, leaves hard-bitten Rio with a boy she hopes to return to his father and finds herself surrounded by evangelicals, shrines, and churches. She does not have any kind of religious conversion, but there is no denying that the piety of the countryside softened her and escorted her into spirituality. Now and then I quote assorted Buddhists, Muslims, Christians and Jews, but usually only when their remarks throw light on secular matters. I have avoided relying on muddled mystics who write about the Great Turning Cosmic Oneness of Everything. I dont know what they are talking about.
For decades, centuries even, when people thought of spirituality, they thought only of religion. I aim to stretch the tent of spirituality in this e-book to include secular experience. My particular approach to secular spirituality is through the medium of film. Characters in the 43 films I discuss come to spirituality without religion. In some of these films, religion nibbles at the edges of events, as when, in the Brazilian film Central Station, Dora, the cynical letter writer leaves hard-bitten Rio with a boy she hopes to return to his father and finds herself surrounded by evangelicals, shrines, and churches. She does not have any kind of religious conversion, but there is no denying that the piety of the countryside softened her and escorted her into spirituality. Now and then I quote assorted Buddhists, Muslims, Christians and Jews, but usually only when their remarks throw light on secular matters. I have avoided relying on muddled mystics who write about the Great Turning Cosmic Oneness of Everything. I dont know what they are talking about.
On January 3, 2018, my wife and forever love Lauren suddenly passed away in her sleep. She was only 54.Six weeks later, Lauren began to communicate with me...and in October 2018, we started writing this book together.Wives, husbands, mothers, fathers, sons, daughters, grandparents, and many others have experienced communication with loved ones who preceded them beyond the veil that separates life and what comes after life. Many of you are having that experience now, and many more will experience it in the future.You... we... are most definitely not alone.Still, our willingness to speak openly to others about communicating through the veil is often accompanied by fears of disbelief and rejection from friends and family members.We hope that our book will reassure and comfort you, and that it will empower and encourage you to share your own stories of discovering that after life, there is indeed more. Much more.
This book examines transformations in the production and domestic and international reception of Iranian cinema between 2000 and 2013 through the intersection of the political markers – the presidential terms of Reformist president Mohammad Khatami and his successor, the conservative Mahmoud Ahmadinejad – and filmic markers, particularly Jafar Panahi’s The Circle (2000) and Asghar Farhadi’s About Elly (2009). Through extensive field and media research, the book considers the interaction of a range of factors including government policy, Iranian national cinema genres and categories, intended audience, funding source, and domestic and international reception, to demonstrate the interplay between filmmakers and the government over these two successive presidencies. While the impact of politics on Iranian filmmaking has been widely examined, this work argues for a more nuanced understanding of politics in and of the Iranian cinema than has generally been previously acknowledged. Drawing on both personal experience as a juror at the Fajr International Film festival and interviews with significant filmmakers, producers, actors and other industry insiders, including senior bureaucrats and politicians, the volume is a key resource for anyone interested in politics and Iranian cinema.
Although Robert Bresson is widely regarded by movie critics and students of the cinema as one of the greatest directors of the twentieth century, his films are largely unknown and are rarely shown in the English-speaking world. Nonetheless, Susan Sontag has called Bresson "the master of the reflective mode in film."Martin Scorsese suggested that a young filmmaker should ask: "Is it as tough as Bresson?... Is Ýmeaning ̈ as ruthlessly pared down, as direct, as unflinching in its gaze at aspects of life I might feel more comfortable ignoring?" Questions that every reader of this book and every viewer of Bresson's films will also ask.Joseph Cunneen's book, now in paperback, introduces Bresson's movies to a broader audience, assesses thirteen of his most significant films in the context of detailed plot summaries, vivid descriptions of characters and settings, and perceptive, jargon-free insights into the director's execution, intention, and technique. Each of these films in its own way illustrates what Joseph Cunneen calls Bresson's "spiritual style." Though not necessarily focused on the explicitly religious, they illustrate two complementary principles: on the negative side, the rejection of what the director called "photographed theater" with its artificiality and dependence on celebrity performers. On the more positive side, as Bresson himself expressed it, the conviction that, "The supernatural is only the real rendered more precise; real things seen close up."