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Braudy, L., & Cohen, M. (1999). Film theory and criticism: Introductory readings (5th ed.). New York: Oxford University Press. | Braudy, L., & Cohen, M. (1999). Film theory and criticism: Introductory readings (5th ed.). New York: Oxford University Press. | ||
Written in 1975, this essay uses Freud's psychoanalysis as a theoretical framework. Although most of Freud's theory is outdated in 2019, Mulvey has been conscious about its fallacy from the beginning. "We are still separated by a great gap from important issues for the female unconsious which are scarcely relevant to phallocentric theory... But, at this point, psychoanalytic theory as it now stands can at least advance our understanding of the status quo, of the patriarchal order in which we are caught." ( | Written in 1975, this essay uses Freud's psychoanalysis as a theoretical framework. Although most of Freud's theory is outdated in 2019, Mulvey has been conscious about its fallacy from the beginning. With a critical eye, she calls her use of psychoanalysis "political." | ||
''We are still separated by a great gap from important issues for the female unconsious which are scarcely relevant to phallocentric theory... But, at this point, psychoanalytic theory as it now stands can at least advance our understanding of the status quo, of the patriarchal order in which we are caught.'' (833) | |||
Her analysis on the pleasures offered by cinema refers to (then) mainstream Hollywood cinema. (She is aware of the "politically and aesthetically avant-garde" and is a maker of those films, but it is not the focus of this essay.) The pleasures from scopophilia ("a person's deriving aesthetic pleasure from looking at something and from looking at someone" [https://en.wikipedia.org/wiki/Scopophilia]) relates to formation of ego, and alludes to the discussions on subjectivity and "the objectified other". | |||
The cinema setting (darkness in the auditorium, contrast of the brilliance of the screen, isolation between one spectator and another) perpetuates a voyeuristic illusion. The spectators (given privacy) look into a private world on screen — so the illusion goes. ('''Explore more:''' spaces for illusions, collective viewing and privacy, darkness as a setting, the difference between cinema and gallery) | |||
The pleasure of looking surrounds the human form, i.e. anthropomorphic scales, space, stories. The psychoanalytic term used here is "narcissism." Mulvey maps out the relationships between "the imagery, the recognition/mis-recognition and identification, hence the articulation of the 'I', of subjectivity." The human form on the big screen is similar to the mirroring of a child pre-language. The structures of the cinema "allow temporary loss of ego" (through narrative of a fictional story, as she continues to analyze) "while simultaneously reinforcing the ego" (through the process of identification). The stars of the film produces ego ideals. | |||
== Afterthoughts on “Visual Pleasure and Narrative Cinema” Inspired by Duel in the Sun == | == Afterthoughts on “Visual Pleasure and Narrative Cinema” Inspired by Duel in the Sun == | ||
Revision as of 10:18, 13 March 2019
Calendars:Networked_Media_Calendar/Networked_Media_Calendar/06-03-2019_-Event_1
research group + own research
group information
Susanna, Jue, Marieke
Keywords: affect, gaze and gender
My core research questions up to the point are: how do people feel, specifically, how do people feel empathic?
After reading Eric Schouse's essay, Feeling, Emotions, Affect, I realize that affects closely connect to core emotions. As a person fortunate to have experienced it in therapy, I believe the acknowledgement of and clarity about core emotions will enrich and enlighten one's self.
My then therapists recommended three books to me. All of them seem relevant to my recent projects (not as foreshadowing frameworks, but as an emerging pattern as I make them). The books touch on neuroscience, development psychology, psychotherapy (A General Theory of Love), sufferings, revisiting the past, healing (Reconciliation), and ways to access core emotions and arriving at clarity (It's Not Always Depression).
I will start to externalize these connections and position my work in the framework of affect theories.
What have I been reading so far?
When it comes to theory, I read based on keywords. I am fond of the series of readers called Documents of Contemporary Art, published by Whitechapel (London) and MIT Press (Boston). I have leafed through titles like: Work, Practice, Chance, Memories, The Archive, The Sublime, etc.
At the beginning of the program the word "autobiography" appeared frequently in my attempts. I noted the early, loose thoughts in the page named memoir. [1] For a couple of months, the driving force of my readings was personal memories, more specifically, how my own memory (and experience) can move others. I noticed my tendency of archiving without articulating the significance of that act, or only doing so in a half-baked way. A breakthrough came when I finished the essay investigating my relationship with autobiographic work. [2] I have since shifted more definitively from my own images (words, storylines, specific events) to those of an external origin.
I briefly investigated mythology as a potential framework. [3] After reading some contextualizing texts about myths, I found mythology's cultural indications and specific mechanisms (for example, reproduction to perpetuate in public memory) did not quite speak to what I wanted to create. I shifted my attention to tales and stories.
Relying on my experience with narrative forms (playwriting, stage storytelling), I wanted to read about realms I knew little about. The Cinematic (Documents of Contemporary Art) has introduced me to photography and film theories. I like this volume because it makes an effort to distinguish between photography and cinema, not from a technological/historical point of view, but with more in-depth analysis of each medium. I have written synopsis of the essays from which I learned. [4]
What am I reading now?
My interest in cinematography emerges, somewhat coincidentally, with The Cinematic readings and a work I created over December 2018 to Feb 2019 (Seek). [5]
I have selected my readings directing towards the specificity of the techniques and studies of cinema, including haptic aesthetics and screen as a situation.
reading Mulvey: abstracts
Contextualizing Mulvey: https://en.wikipedia.org/wiki/Laura_Mulvey
Visual Pleasure and Narrative Cinema
(pdf from Film: Psychology, Society)
Braudy, L., & Cohen, M. (1999). Film theory and criticism: Introductory readings (5th ed.). New York: Oxford University Press.
Written in 1975, this essay uses Freud's psychoanalysis as a theoretical framework. Although most of Freud's theory is outdated in 2019, Mulvey has been conscious about its fallacy from the beginning. With a critical eye, she calls her use of psychoanalysis "political."
We are still separated by a great gap from important issues for the female unconsious which are scarcely relevant to phallocentric theory... But, at this point, psychoanalytic theory as it now stands can at least advance our understanding of the status quo, of the patriarchal order in which we are caught. (833)
Her analysis on the pleasures offered by cinema refers to (then) mainstream Hollywood cinema. (She is aware of the "politically and aesthetically avant-garde" and is a maker of those films, but it is not the focus of this essay.) The pleasures from scopophilia ("a person's deriving aesthetic pleasure from looking at something and from looking at someone" [6]) relates to formation of ego, and alludes to the discussions on subjectivity and "the objectified other".
The cinema setting (darkness in the auditorium, contrast of the brilliance of the screen, isolation between one spectator and another) perpetuates a voyeuristic illusion. The spectators (given privacy) look into a private world on screen — so the illusion goes. (Explore more: spaces for illusions, collective viewing and privacy, darkness as a setting, the difference between cinema and gallery)
The pleasure of looking surrounds the human form, i.e. anthropomorphic scales, space, stories. The psychoanalytic term used here is "narcissism." Mulvey maps out the relationships between "the imagery, the recognition/mis-recognition and identification, hence the articulation of the 'I', of subjectivity." The human form on the big screen is similar to the mirroring of a child pre-language. The structures of the cinema "allow temporary loss of ego" (through narrative of a fictional story, as she continues to analyze) "while simultaneously reinforcing the ego" (through the process of identification). The stars of the film produces ego ideals.