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Global Cinema takes a new approach to world cinema through critical theory. Whereas world cinema often refers to non-American films deemed artistic or peripheral, author Seung-hoon Jong here examines its mapping frames: the territorial 'national frame,' the deterritorializing 'transnational frame,' and the 'global frame.' If world cinema studies have mostly displayed national cinemas and their transnational mutations, his global frame sheds light on films' reflections of global phenomena related to two conflicting ethical facets of globalization: the 'soft-ethical' inclusion of differences in multicultural, neoliberal systems, and their 'hard-ethical' symptoms of fundamentalist exclusion and terror. The antagonism between these two brings crucial challenges to the notions of subjectivity and community. Throughout Global Cinema, Jeong explores a vast net of contemporary films circulating globally in both the mainstream market and the festival circuit since the 1990s. Jeong comparatively navigates these films, highlighting less essentialist particularities than compatible localities that perform new universal aspects of subjectivity and community by centering the narrative of 'double death': the abject as symbolically dead struggle for lost subjectivity or new agency until physically dying. This narrative pervades global cinema from Hollywood blockbusters and European art films to Middle Eastern dramas and Asian genre films. Ultimately, Global Cinema deftly investigates critical discourses through a core cluster of political, ethical, and psychoanalytic philosophies on the issues of multiculturalism, catastrophe, sovereignty, abjection, violence, network, nihilism, and atopia.
Biopolitical Ethics in Global Cinema takes a new approach to world cinema through critical theory. Whereas world cinema often refers to non-American films deemed artistic or peripheral, Seung-hoon Jong examines its mapping frames: the territorial 'national frame,' the deterritorializing 'transnational frame,' and the 'global frame.' If world cinema studies have mostly displayed national cinemas and their transnational mutations, his global frame highlights two conflicting ethical facets of globalization: the 'soft-ethical' inclusion of differences in multicultural, neoliberal systems and their 'hard-ethical' symptoms of fundamentalist exclusion and terror. Reflecting both, global cinema draws attention to new changes in subjectivity and community that Jeong investigates in terms of biopolitical 'abjection' and ethical 'agency.' In this frame, the book explores a vast net of post-1990 films circulating in both the mainstream market and the festival circuit. Jeong comparatively navigates these films, highlighting less essentialist particularities than compatible localities that perform universal aspects of biopolitical ethics by centering the narrative of 'double death': the abject as symbolically dead struggle for lost subjectivity or new agency until physically dying. This narrative pervades global cinema from Hollywood blockbusters and European art films to Middle Eastern dramas and Asian genre films. Ultimately, the book renews critical discourses on global issues--including multiculturalism, catastrophe, sovereignty, abjection, violence, network, nihilism, and atopia--through a core cluster of political, ethical, and psychoanalytic philosophies.
For well over a century, going to the movies has been a favorite pastime for billions across the globe. But is film actually good for anything? This volume brings together thirty-six scholars, critics, and filmmakers in search of an answer. Their responses range from the most personal to the most theoretical--and, together, recast current debates about film ethics. Movie watching here emerges as a wellspring of value, able to sustain countless visions of "the good life." Films, these authors affirm, make us reflect, connect, adapt; they evoke wonder and beauty; they challenge and transform. In a word, its varieties of value make film invaluable.
Taking at its starting point the idea that Kubrick's cinema has constituted an intellectual, cerebral, and philosophical maze in which many filmmakers (as well as thinkers and a substantial fringe of the general public) have gotten lost at one point or another, this collection looks at the legacy of Kubrick's films in the 21st century. The main avenues investigated are as follows: a look at Kubrick's influence on his most illustrious followers (Paul Thomas Anderson, the Coen Brothers, Christopher Nolan, Ridley Scott, and Lars von Trier, to name a few); Kubrick in critical reception; Kubrick in stylistic (camera movements, set designs, music), thematic (artificial intelligence, new frontiers- large and small), aesthetic (the question of genre, pastiche, stereoscopy) and political terms (paranoia, democracy and secret societies, conspiracy theories). The contributions coalesce around the concept of a Kubrickian substrate, rich and complex, which permeates our Western cultural landscape very much to this day, informing and sometimes announcing/reflecting it in twisted ways, 21 years after the director's death.
In this book, Seung-hoon Jeong introduces the cinematic interface as a contact surface that mediates between image and subject, proposing that this mediation be understood not simply as transparent and efficient but rather as asymmetrical, ambivalent, immanent, and multidirectional. Jeong enlists the new media term "interface" to bring to film theory a synthetic notion of interfaciality as underlying the multifaceted nature of both the image and subjectivity. Drawing on a range of films, Jeong examines cinematic interfaces seen on screen and the spectator’s experience of them, including: the direct appearance of a camera/filmstrip/screen, the character’s bodily contact with such a medium-interface, the object’s surface and the subject’s face as "quasi-interface," and the image itself. Each of these case studies serves as a platform for remapping and revamping major concepts in film studies such as suture, embodiment, illusion, signification, and indexicality. Looking to such theories as the ontology of the image and the phenomenology of the body, this original theorization of the cinematic interface not only offers a conceptual framework for rethinking and re-linking film and media studies, but also suggests a general theory of the interface.
Parasite presents the ethico-biological problem of parasitism in a metaphorical and artistic fashion. In this book, philosophers explore the film using sources such as the ancient satirist Lucian’s De Parasito, Nietzsche’s “the vengeance of the weak,” Dostoyevsky’s “Underground,” or Marxism, among others.
Studying the case of Latin American cinema, this book analyzes one of the most public - and most exportable- forms of postcolonial national culture to argue that millennial era globalization demands entirely new frameworks for thinking about the relationship between politics, culture, and economic policies. Concerns that globalization would bring the downfall of national culture were common in the 1990s as economies across the globe began implementing neoliberal, free market policies and abolishing state protections for culture industries. Simultaneously, new technologies and the increased mobility of people and information caused others to see globalization as an era of heightened connectivity and progressive contact. Twenty-five years later, we are now able to examine the actual impact of globalization on local and regional cultures, especially those of postcolonial societies. Tracing the full life-cycle of films and studying blockbusters like City of God, Motorcycle Diaries, and Children of Men this book argues that neoliberal globalization has created a highly ambivalent space for cultural expression, one willing to market against itself as long as the stories sell. The result is an innovative and ground-breaking text suited to scholars interested in globalization studies, Latin-American studies and film studies.
A new critical and theoretical approach to a neglected aspect of Pedro AlmodAvars cinemaOne of Spains most celebrated directors, Pedro AlmodAvar has won international recognition for his dark comedy-dramas like Women on the Verge of a Nervous Breakdown, All About My Mother and Volver. Reconceptualising AlmodAvars films as theoretical and political resources, this innovative book examines a neglected aspect of his cinema: its engagement with the traumatic past, with subjective and collective memory, and with the ethical and political meanings that result from this engagement. With close readings of AlmodAvars films from the 1990s and 2000s, including Bad Education and The Skin I Live In, JuliA!n Daniel GutiA(c)rrez-Albilla explores how AlmodAvars cinema mourns and witnesses the traces of trauma, drawing on theoretical approaches from trauma studies, psychoanalysis, philosophy, film studies and visual studies to suggest that his work proposes an ethical model based on our compassionate relations to others, and envisions a world co-inhabited by plurality and difference.Key featuresExplores how Pedro AlmodAvar engages with the traumatic pastIncludes close readings of AlmodAvars films from the 1990s and 2000sDraws on theoretical approaches from trauma studies, psychoanalysis, philosophy, film studies and visual studies
This book offers an original analysis and theorization of the biopolitics of development in the postcolonial present, and draws significantly from the later works of Michel Foucault on biopolitics. Foucault’s works have had a massive influence on postcolonial literatures, particularly in political science and international relations, and several authors of this book have themselves made significant contributions to that influence. While Foucault’s thought has been inspirational for understanding colonial biopolitics as well as governmental rationalities concerned with development, his works have too often failed to inspire studies of political subjectivity. Instead, they have been used to stoke the myth of the inevitability of the decline of collective political subjects, often describing an increasingly limited horizon of political possibilities, and provoking a disenchantment with the political itself in postcolonial works and studies. Working against the grain of current Foucauldian scholarship, this book underlines the importance of Foucault’s work for the capacity to recognize how this degraded view of political subjectivity came about, particularly within the framework of the discourses and politics of ‘development’, and with particular attention to the predicaments of postcolonial peoples. It explores how we can use Foucault’s ideas to recover the vital capacity to think and act politically at a time when fundamentally human capacities to think, know and to act purposively in the world are being pathologized as expressions of the hubris and ‘underdevelopment’ of postcolonial peoples. Why and how it is that life in postcolonial settings has been depoliticized to such dramatic effect? The immediacy of these themes will be obvious to anyone living in the South of the world. But within the academy they remain heavily under-addressed. In thinking about what it means to read Michel Foucault today, this book tackles some significant questions and problems: Not simply that of how to explain the ways in which postcolonial regimes of governance have achieved the debasements of political subjectivity they have; nor that of how we might better equip them with the means to suborn the life of postcolonial peoples more fully; but that of how such peoples, in their subjection to governance, can and do resist, subvert, escape and defy the imposition of modes of governance which seek to remove their lives of those very capacities for resistance, subversion, flight, and defiance.