Cinema, like language, can be said to exist as a system of differences. In his latest book, acclaimed philosopher Jacques Rancière looks at cinematic art in comparison to its corollary forms in literature and theatre. From literature, he argues, cinema takes its narrative conventions, while at the same time effacing literature's images and philosophy; and film rejects theatre, while also fulfilling theatre's dream. Built on these contradictions, the cinema is the real, material space in which one is moved by the spectacle of shadows. Thus, for Rancière, film is the perpetually disappointed dream of a language of images.
Cinema, like language, can be said to exist as a system of differences. In his latest book, acclaimed philosopher Jacques Rancière looks at cinematic art in comparison to its corollary forms in literature and theatre. From literature, he argues, cinema takes its narrative conventions, while at the same time effacing literature’s images and philosophy; and film rejects theatre, while also fulfilling theatre’s dream. Built on these contradictions, the cinema is the real, material space in which one is moved by the spectacle of shadows. Thus, for Rancière, film is the perpetually disappointed dream of a language of images.
Cinema, like language, can be said to exist as a system of differences. In his latest book, acclaimed philosopher Jacques Rancière looks at cinematic art in comparison to its corollary forms in literature and theatre. From literature, he argues, cinema takes its narrative conventions, while at the same time effacing literature’s images and philosophy; and film rejects theatre, while also fulfilling theatre’s dream. Built on these contradictions, the cinema is the real, material space in which one is moved by the spectacle of shadows. Thus, for Rancière, film is the perpetually disappointed dream of a language of images.
"An image is powerful not necessarily because of anything specific it offers the viewer, but because of everything it apparently also takes away from the viewer." --Trinh T. Minh-ha Vietnamese filmmaker and feminist thinker Trinh T. Minh-ha is one of the most powerful and articulate voices in independent filmmaking. In her writings and interviews, as well as in her filmscripts, Trinh explores what she describes as the "infinite relation" of word to image. Cinema-Interval brings together her recent conversations on film and art, life and theory, with Homi Bhabha, Deb Verhoeven, Annamaria Morelli and other critics. Together these interviews offer the richest presentation of this extraordinary artist's ideas. Extensively illustrated in color and black and white, Cinema-Interval covers a wide range of issues, many of them concerning "the space between"--between viewer and film, image and text, interviewer and interviewee, lover and beloved. As an added bonus, the complete scripts of Trinh's films Surname Viet Given Name Nam and A Tale of Love are also included in the volume. Cinema-Interval will be an essential work for readers interested in contemporary film art, feminist thought, and postcolonial studies.
Over the last decade, audiences worldwide have become familiar with highly acclaimed films from the Romanian New Wave such as 4 Months, 3 Weeks and 2 Days (2007), The Death of Mr. Lazarescu (2005), and 12:08 East of Bucharest (2006). However, the hundred or so years of Romanian cinema leading to these accomplishments have been largely overlooked. This book is the first to provide in-depth analyses of essential works ranging from the silent period to contemporary productions. In addition to relevant information on historical and cultural factors influencing contemporary Romanian cinema, this volume covers the careers of daring filmmakers who approached various genres despite fifty years of Communist censorship. An important chapter is dedicated to Lucian Pintilie, whose seminal work, Reconstruction (1969), strongly inspired Romania's 21st-century innovative output. The book's second half closely examines both the 'minimalist' trend (Cristian Mungiu, Cristi Puiu, Corneliu Porumboiu, Radu Muntean) and the younger, but no less inspired, directors who have chosen to go beyond the 1989 revolution paradigm by dealing with the complexities of contemporary Romania.
To a remarkable extent the filmscript of Tender is theNight, which Malcolm Lowry wrote in 1949-50 with the help ofMargerie Bonner Lowry, is less an adaptation of F. ScottFitzgerald's novel than an extension of Lowry's own fiction. AsMiguel Mota and Paul Tiessen show, Malcolm Lowry's script containsimportant passages which are really "cinematic" restatementsof parts of Lowry's novel Lunar Caustic, and of shortstories such as "Through the Panama" and "StrangeComfort Afforded by the Profession." The editors note also the many direct and indirect allusions toelements from Lowry's master-work, Under the Volcano(1947), a novel that is regarded by many critics as one of the most"cinematic" prose works of the twentieth century. A closestudy of the text reveals that Lowry took on the Tender is the Nightproject partly as a means of reopening his Under the Volcanonarrative, of re-exploring its plot and problems and its characters andthemes, and of carrying as far as possible the "cinematic"style he had begun to examine in that work. Lowry's Tender is the Night manuscript is important,then, not only as a completed, 455-page text in its own right but alsoas a text having a direct bearing on Lowry's own reading ofUnder the Volcano and of his sense of artistic direction afterthat work. Indeed, the editors consider the significance of thefilmscript as a key - hitherto almost entirely overlooked - tounderstanding his projected multiple volume work, The Voyage ThatNever Ends. This scholarly edition of Lowry's script presents 38 passages ofvarying length - from less than one page to over 100 pages - in whichLowry writes with a freedom and creativity that lead to a textnarratively and stylistically quite separate and distinct fromFitzgerald's original. It excludes passages where Lowry adheresmore or less slavishly, at 37 intervals, to Fitzgeralds' novel,though it provides brief narrative summaries of and comments on thoseomitted sections. Lowry's achievement in his filmscript demonstrates the nature ofhis life-long commitment to and extensive knowledge of theinternational cinema from the 1910s to the 1950s and also the nature ofhis view of the novelist's responsibility to participate in thedevelopment of film as an art. The script also illustrates Lowry's relationship with F. ScottFitzgerald as one in a series of literary kinships, and as the editorspoint out, the work becomes a criticism and analysis of bothFitzgerald's novel and of Fitzgerald himself.
In The Future of the Image, Jacques Rancire develops a fascinating new concept of the image in contemporary art, showing how art and politics have always been intrinsically intertwined. He argues that there is a stark political choice in art: it can either reinforce a radical democracy or create a new reactionary mysticism. For Rancire there is never a pure art: the aesthetic revolution must always embrace egalitarian ideals.
It is frequently said that we are living through the end of politics, the end of social upheavals, the end of utopian folly. Consensual realism is the order of the day. But political realists, remarks Jacques Ranciere, are always several steps behind reality, and the only thing which may come to an end with their dominance is democracy. ‘We could’, he suggests, ‘merely smile at the duplicity of the conclusion/suppression of politics which is simultaneously a suppression/conclusion of philosophy.’ This is precisely the task which Ranciere undertakes in these subtle and perceptive essays. He argues persuasively that since Plato and Aristotle politics has always constructed itself as the art of ending politics, that realism is itself utopian, and that what has succeeded the polemical forms of class struggle is not the wisdom of a new millennium but the return of old fears, criminality and chaos. Whether he is discussing the confrontation between Mitterrand and Chirac, French working-class discourse after the 1830 revolution, or the ideology of recent student mobilizations, his aim is to restore philosophy to politics and give politics back its original and necessary meaning: the organization of dissent.
