The emergence and spread of new images – photography, film, television and audiovisual – have brought about an important epistemological revolution that has encouraged contemporary man to have a new attitude of confidence not only towards the image but also to reality. The modern knowledge that exploded man’s certainties into hundreds of relative truths has been removed. The perfect doubling of reality offered by the new media has quietly eliminated doubt about the faithful restitution of reality into images, and, consequently, into the events of the outside world. Opposing this credulity, this mental breakdown as Joseph Conrad called it, we will need to recover the principles and themes of modern thought that came into existence in the Seventeenth century. This recovery will serve not only to oppose illusions and deceits, but also to understand the nature of the new images better.
In this innovative book, Sarah Cooper revisits the history of film theory in order to bring to the fore the neglected concept of the soul and to trace its changing fortunes. The Soul of Film Theory charts the legacy of this multi-faceted, contested term, from the classical to the contemporary era.
As the director of Badlands, Days of Heaven, The Thin Red Line, and The New World, Terrence Malick has created a remarkable body of work that enables imaginative acts of philosophical interpretation. Steven Rybin's Terrence Malick and the Thought of Film looks closely at the dialogue between Malick's films and our powers of thinking, showing how his work casts the philosophy of thinkers such as Stanley Cavell, Martin Heidegger, Walter Benjamin, Andr Bazin, Edgar Morin, and Immanuel Kant in new cinematic light. With a special focus on how the voices of Malick's characters move us to thought, Terrence Malick and the Thought of Film offers new readings of his films and places Malick's work in the context of recent debates in the interdisciplinary field of film and philosophy. Rybin also provides a postscript on Malick's recently-released fifth film, The Tree of Life.
Ever since the centenary of cinema there have been intense discussions in the field of film studies about the imminent demise of the cinematic medium, endless articles championing the spirit of genuine cinephilia have proclaimed the death of classical cinema and mourned the end of an era, while new currents in media studies introduced such buzzwords into the discussions as “remediation” (Bolter and Grusin), “media convergence” (Jenkins), “post-media aesthetics” (Manovich) or “the virtual life of film” (Rodowick). By the turn of the millennium, the whole “ecosystem” of media had been radically altered through processes of hybridization and media convergence. Some theorists even claim that now that the term “medium” has triumphed in the discussions around contemporary art and culture, the actual media have already deceased, as digitized imagery absorbs all media. Moving images have entered the art galleries and new forms of inter-art relationships have been forged. They have also moved into the streets and our everyday life as a domesticated medium at everybody’s reach, into new private and public environments (and into a fusion of both via the Internet). Consequently, should we speak of an all pervasive “cinematic experience” instead of a cinematic medium? What really happens to film once its traditional medium has shape shifted into various digital forms and once its traditional locations, institutions and usages have been uprooted? What do these re-locations and re-configurations really entail? What are the most important new genres in post-media moving pictures? Is it the web video, is it 3D cinema, is it the computer game that operates with moving image narratives, is it the new “vernacular” database, the DVD, or the good old television adjusted to all these new forms? How does theatrical cinema itself adapt to or reflect on these new image forms and technologies? How can we interpret the convergence of older cinematic forms with an emerging digital aesthetics traceable in typical post-media “hosts” of moving images? These are only some of the major questions that the theoretical investigation and in-depth analyses in this volume try to answer in an attempt at exploring not the disappearance of cinema but the blooming post-media life of film.
Drawing together 18 contributions from leading international scholars, this book conceptualizes the history and theory of cinema’s century-long relationship to modes of exploration in its many forms, from colonialist expeditions to decolonial radical cinemas to the perceptual voyage of the senses made possible by the cinematic apparatus. This is the first anthology dedicated to analysing cinema’s relationship to exploration from a global, decolonial, and ecological perspective. Featuring leading scholars working with pathbreaking interdisciplinary methodologies (drawing on insights from science and technology studies, postcolonial theory, indigenous ways of knowing, and film theory and history), it theorizes not only cinema’s implication in imperial conquest but also its cutting-edge role in empirical expansion and experiments in sensual and critical perception. The collected essays consider filmmaking in cross-cultural contexts and films made in or about peoples in South America, Asia, Africa, Indigenous North America, as well as polar, outer space, and underwater exploration, with famous figures such as Jacques Yves Cousteau alongside amateur and scientific filmmakers. The essays in this collection are ideal for a broad range of scholars, graduate students, and advanced undergraduate students in cinema and media studies, cultural studies, and cognate fields.
Written by a team of veteran scholars and exciting emerging talents, The SAGE Handbook of Film Studies maps the field internationally, drawing out regional differences in the way that systematic intellectual reflection on cinema and film has been translated into an academic discipline. It examines the conversations between Film Studies and its contributory disciplines that not only defined a new field of discourse but also modified existing scholarly traditions. It reflects on the field′s dominant paradigms and debates and evaluates their continuing salience. Finally, it looks forward optimistically to the future of the medium of film, the institution of cinema and the discipline of Film Studies at a time when the very existence of film and cinema are being called into question by new technological, industrial and aesthetic developments.
In Roger Sandall's Films and Contemporary Anthropology, Lorraine Mortimer argues that while social anthropology and documentary film share historic roots and goals, particularly on the continent of Australia, their trajectories have tended to remain separate. This book reunites film and anthropology through the works of Roger Sandall, a New Zealand–born filmmaker and Columbia University graduate, who was part of the vibrant avant-garde and social documentary film culture in New York in the 1960s. Mentored by Margaret Mead in anthropology and Cecile Starr in fine arts, Sandall was eventually hired as the one-man film unit at the newly formed Australian Institute of Aboriginal Studies in 1965. In the 1970s, he became a lecturer in anthropology at the University of Sydney. Sandall won First Prize for Documentary at the Venice Film Festival in 1968, yet his films are scarcely known, even in Australia now. Mortimer demonstrates how Sandall's films continue to be relevant to contemporary discussions in the fields of anthropology and documentary studies. She ties exploration of the making and restriction of Sandall's aboriginal films and his nonrestricted films made in Mexico, Australia, and India to the radical history of anthropology and the resurgence today of an expanded, existential-phenomenological anthropology that encompasses the vital connections between humans, animals, things, and our environment.
Animating Film Theory provides an enriched understanding of the relationship between two of the most unwieldy and unstable organizing concepts in cinema and media studies: animation and film theory. For the most part, animation has been excluded from the purview of film theory. The contributors to this collection consider the reasons for this marginalization while also bringing attention to key historical contributions across a wide range of animation practices, geographic and linguistic terrains, and historical periods. They delve deep into questions of how animation might best be understood, as well as how it relates to concepts such as the still, the moving image, the frame, animism, and utopia. The contributors take on the kinds of theoretical questions that have remained underexplored because, as Karen Beckman argues, scholars of cinema and media studies have allowed themselves to be constrained by too narrow a sense of what cinema is. This collection reanimates and expands film studies by taking the concept of animation seriously. Contributors. Karen Beckman, Suzanne Buchan, Scott Bukatman, Alan Cholodenko, Yuriko Furuhata, Alexander R. Galloway, Oliver Gaycken, Bishnupriya Ghosh, Tom Gunning, Andrew R. Johnston, Hervé Joubert-Laurencin, Gertrud Koch, Thomas LaMarre, Christopher P. Lehman, Esther Leslie, John MacKay, Mihaela Mihailova, Marc Steinberg, Tess Takahashi