Cinema Approaching Reality

In Cinema Approaching Reality, Victor Fan brings together, for the first time, Chinese and Euro-American film theories and theorists to engage in critical debates about film in Shanghai and Hong Kong from the 1920s through 1940s. His point of departure is a term popularly employed by Chinese film critics during this period, bizhen, often translated as “lifelike” but best understood as “approaching reality.” What these Chinese theorists mean, in Fan’s reading, is that the cinematographic image is not a form of total reality, but it can allow spectators to apprehend an effect as though they had been there at the time when an event actually happened. Fan suggests that the phrase “approaching reality” can help to renegotiate an aporia (blind spot) that influential French film critic André Bazin wrestled with: the cinematographic image is a trace of reality, yet reality is absent in the cinematographic image, and the cinema makes present this absence as it reactivates the passage of time. Fan enriches Bazinian cinematic ontology with discussions on cinematic reality in Republican China and colonial Hong Kong, putting Western theorists—from Bazin and Kracauer to Baudrillard, Agamben, and Deleuze—into dialogue with their Chinese counterparts. The result is an eye-opening exploration of the potentialities in approaching cinema anew, especially in the photographic materiality following its digital turn.

Over the last few decades, film has increasingly become an issue of philosophical reflection from an ontological and epistemological perspective, and the claim “doing philosophy through film” has raised extensive discussion about its meaning. The mechanical reproduction of reality is one of the most prominent philosophical questions raised by the emergence of film at the end of the nineteenth century, inquiring into the ontological nature of both reality and film. Yet the nature of this audio-photographic and moving reproduction of reality constitutes an ontological puzzle, which has widely been disregarded as a main line of enquiry with direct consequences for philosophy. Regarding this background, this volume brings together the best papers from the Lisbon Conference on Philosophy and Film: Thinking Reality and Time through Film, held in 2014. What they all have in common is the discussion of new aspects and approaches of how philosophy relates to film. Whether by philosophizing through concrete examples of films or whether looking at film’s ontological reliance on time and image, or its intra-active entanglement with reality or truth, this book explores grasp film’s nature philosophically, and provides new insights for the film philosopher and the filmmaker, as well as for the freshman fascinated by film for philosophical reasons.

A new critical approach to cinema and media based on Buddhism as a philosophical discourse How can a philosophical discourse generated in Asia help us reframe and renew cinema and media theory? Cinema Illuminating Reality provides a possible way to do this by using Buddhist ideas to examine the intricate relationship between technicity and consciousness in the cinema. The resulting dialogue between Buddhism and Euro-American philosophy is the first of its kind in film and media studies. Victor Fan examines cinema’s ontology and ontogenetic formation and how such a formational process produces knowledge, political agency, and in-aesthetics. Buddhism allows Fan to deconstruct binary thinking and reimagine media as an ecology, rethinking cinema in relational terms between the human and the machine. Along the way, Fan considers a wide variety of case studies from around the globe, while paying special attention to how contemporary Tibeto-Sinophone filmmakers have adopted relational thinking to detail ways of rebuilding a world that appears to be beyond repair. From Chinese queer cinema to a reexamination of Japanese master Ozu’s work and its historical reception to Christian Petzold’s 2018 existential thriller Transit, CinemaIlluminating Reality forges a remarkable path between Buddhist studies and cinema studies, casting vital new light on both of these important subjects.

The story of how our bottomless appetite for novelty, gossip, and melodrama has turned everything—news, politics, religion, high culture—into one vast public entertainment. Neal Gabler calls them "lifies," those blockbusters written in the medium of life that dominate the media and the national conversation for weeks, months, even years: the death of Princess Diana, the trial of O.J. Simpson, Kenneth Starr vs. William Jefferson Clinton. Real Life as Entertainment is hardly a new phenomenon, but the movies, and now the new information technologies, have so accelerated it that it is now the reigning popular art form. How this came to pass, and just what it means for our culture and our personal lives, is the subject of this witty, concerned, and sometimes eye-opening book. "A thoughtful, in places chilling, account of the way entertainment values have hollowed out American life." --The New York Times Book Review

Introduction -- Resonance. Fiery action: toward an aesthetics of new heroism -- A culture of resonance: hypnotism, wireless cinema, and the invention of intermedial spectatorship -- Transparency. Dances of fire: mediating affective immediacy -- Transparent Shanghai: cinema, architecture, and a left-wing culture of glass -- Agitation. "A vibrating art in the air": the infinite cinema and the media ensemble of propaganda -- Baptism by fire: atmospheric war, agitation, and a tale of three cities.

Critical Cinema: Beyond the Theory of Practice purges the obstructive line between the making of and the theorising on film, uniting theory and practice in order to move beyond the commercial confines of Hollywood. Opening with an introduction by Bill Nichols, one of the world's leading writers on nonfiction film, this volume features contributions by such prominent authors as Noel Burch, Laura Mulvey, Peter Wollen, Brian Winston and Patrick Fuery. Seminal filmmakers such as Peter Greenaway and Mike Figgis also contribute to the debate, making this book a critical text for students, academics, and independent filmmakers as well as for any reader interested in new perspectives on culture and film.

Reality has become an increasingly prominent topic in contemporary philosophy. The book’s contributors are responding to the challenge to use the philosophically underexplored potential of film to disclose what the editors propose to call “the real of reality.”

A brilliant approach to the queerness of one of Taiwan’s greatest auteurs A critical figure in queer Sinophone cinema—and the first director ever commissioned to create a film for the permanent collection of the Louvre—Tsai Ming-liang is a major force in Taiwan cinema and global moving image art. Cruisy, Sleepy, Melancholy offers a fascinating, systematic method for analyzing the queerness of Tsai’s films. Nicholas de Villiers argues that Tsai expands and revises the notion of queerness by engaging with the sexuality of characters who are migrants, tourists, diasporic, or otherwise displaced. Through their lack of fixed identities, these characters offer a clear challenge to the binary division between heterosexuality and homosexuality, as well as the Orientalist binary division of Asia versus the West. Ultimately, de Villiers explores how Tsai’s films help us understand queerness in terms of spatial, temporal, and sexual disorientation. Conceiving of Tsai’s cinema as an intertextual network, Cruisy, Sleepy, Melancholy makes an important addition to scholarly work on Tsai in English. It draws on extensive interviews with the director, while also offering a complete reappraisal of Tsai’s body of work. Contributing to queer film theory and the aesthetics of displacement, Cruisy, Sleepy, Melancholy reveals striking connections between sexuality, space, and cinema.