By Alex Ling
Alex Ling employs the philosophy of Alain Badiou to reply to the query primary to all critical movie scholarship: 'can cinema be thought?' Treating this query on 3 degrees, the writer first asks if we will be able to quite imagine what cinema is, at an ontological point. Secondly, he investigates no matter if cinema can truly imagine for itself; that's, even if it truly is really 'artistic'. eventually, he explores in what methods we will be able to reconsider the results of the truth that cinema thinks. In answering those questions, the writer makes use of recognized movies ranging to demonstrate Badiou's philosophy and to contemplate the ways that his paintings might be prolonged, critiqued and reframed with appreciate to the medium of cinema.
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Extra resources for Badiou and Cinema
They went for a walk in the bird sanctuary. 4 Thought, ‘de-sensed’, exceeds the rate of perceptions, images and the spoken word. Arendt writes so naturally of memory as de-sensing what we have experienced that she forestalls scepticism about its mechanism. Her aim is to reveal a power 1 ‘Without’ – that is, focussed externally. 2 See Ryle 1949, 246–7. 3 It is that operation that saves imagination and thought from being the madness of hallucination. 4 Arendt does not venture into a psychology or semantics of this ‘de-sensing’.
Verstand’s desire is to ‘grasp’. Thus, truth may come within its ‘reach’. In contrast, not satisﬁed with the ‘truth’ grasped by Verstand, the desire of Vernunft is to ‘search’. Within these metaphors of the manual labourer and the knight-errant, the distinction is consistent. Vernunft can establish meaning while on the quest, and this establishment is its special business – a capacity denied to the Verstand of science and of common sense. It is the business of common sense and science to determine ‘what something is, and whether it exists’.
The ‘silence’ here is not just the silence of all thinking. I am ‘silent’ before myself since I have not achieved the ‘reﬂexivity’ involved in any ‘thoughtful’ activity. The plurality needed for thought – that one can converse with oneself – requires more than being consciously the same throughout my various experiences. The reﬂexivity achieved through plurality is ‘one of the basic existential conditions of human life on earth’ (LM, 74). A conscious living being is only one of many interacting others of the same kind.