By Alex Ling
Alex Ling employs the philosophy of Alain Badiou to reply to the query crucial to all critical movie scholarship: 'can cinema be thought?' Treating this query on 3 degrees, the writer first asks if we will quite imagine what cinema is, at an ontological point. Secondly, he investigates even if cinema can truly imagine for itself; that's, even if it's really 'artistic'. ultimately, he explores in what methods we will be able to reconsider the implications of the truth that cinema thinks. In answering those questions, the writer makes use of famous movies ranging to demonstrate Badiou's philosophy and to contemplate the ways that his paintings will be prolonged, critiqued and reframed with appreciate to the medium of cinema.
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Additional info for Badiou and Cinema
But there can be no question of giving equal treatment to everything. There is no space here for an adequate defense of an interpretation of the Phenomenology of Spirit (1807), because this would raise so many additional thorny and controversial issues about its internal unity and relation to later writings. So I will refer to passages in the Phenomenology only where I think a case can be made that these clarify a point in later work. Although I cannot defend this here, I do not think that Hegel’s organizing focus entirely reversed itself after 1807.
Finally, it is important to note that the negative case against pure or conceptless mechanism will not turn out to be sufficient, just of itself, to support Hegel’s positive account in terms of immanent concepts. Rather, the negative case will allow us to single out an assumption crucial in the positive case, and 2 Cf. Hoffman’s (2009) case that all causality involves directedness, and that this is teleological. T h e D i a l e c t i c o f M e c h a n i s m 37 in need of further support: the assumption that there is such a thing as objective explanatory relevance.
Ii) A natural response to resulting controversies between dogmas would be to claim indifference to the unconditioned, but that is impossible and would be an unacceptable form of skeptical hopelessness. (iii) And so the basic problem is to formulate a third alternative concerning reason and the unconditioned, establishing principles to prevent a slide into either dogmatism or indifferentism. In terms of the political analogy, On reason’s role in guiding natural science, see Kitcher (1986, 209), Guyer (1990, 23–27), and Kreines (2009).
Badiou and Cinema by Alex Ling