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Cinema in our society
The importance of cinema for society
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The question of how film influences human imagination is hotly debated. In the Frankfurt School, Max Horkheimer and Theodor Adorno assert film is a manipulative technology that makes us intellectually docile and submissive. Walter Benjamin rebuts Horkheimer and Adorno's assertion by recognizing film's ability to expand our imaginations. Although Horkheimer and Adorno make good points, their argument seems cynical and one-sided. Within the context of modernity, Benjamin presents a moderate argument that is more convincing and empowering; he recognizes our ability to utilize film in mentally stimulating ways. Film is not inherently manipulative, but rather an untapped technology that can liberate us from mental lethargy. Horkheimer and Adorno …show more content…
Horkheimer and Adorno are uncompromising with their criticism of film. They argue that film is a technology created by the culture industry to deceive the masses into mental lethargy; film inherently alienates us from our own humanity and leaves us in a state of false consciousness. Indeed, Horkheimer and Adorno's support of "differentiation" and "uniqueness" is disrupted by the ubiquitous nature of film. Their assertion, however, rests on the assumption the masses are blindly entranced and overstimulated by film. Of course, Benjamin counters this assertion. The psychology of the imagination and sensorium is complicated by their interconnectedness, not their separateness. Benjamin argues that film does not preclude critical thinking or thought. We process sensory information by sensorial perception and analyze its content by personal association. This phenomenon, of course, requires the use of our mental faculties. The mentally stimulating adventures of film, then, expand our imaginations. Film is not, as Horkheimer and Adorno believe, a technology that exists solely to manipulate us into docility and submission. Rather, film is a liberating agent which can expands our imaginations. Consuming film in the context of Benjamin's arguments will allow us to smoothly acclimate into …show more content…
While Horkheimer and Adorno view film as solely manipulative, Benjamin believes we can use film to accustom ourselves to the oppressive "prison-world" that is modernity. In contrast to Horkheimer and Adorno's perspective, Benjamin's vision of film is empowering because it allows us to tap the liberatory potential of film in the oft-overwhelming modern era. As consumers, we have the power to stimulate our intellects and expand our imaginations with film. Given Horkheimer, Adorno, and Benjamin's arguments, we can either idly accept that film is oppressive or actively seek out the liberating qualities of film. Following Benjamin argumentation, I hope that we, the masses, will choose the
Society tends to associate propaganda films with issues such as Nazi Germany and their film messages for their country; however, it is also possible for small independent companies, groups of like-minded people and individuals to use the media of film to incorporate messages for our society (The Independent, 2010). These messages are often in relation to changes that individuals should make in order to improve the standards by which they live their lives and changes to everyday habits that will benefit the individual, the individual’s family, a group of individuals or even a single person (Barnhisel and Turner, 2010).
Lehman, Peter and Luhr, William. Thinking About Movies: Watching, Questioning, Enjoying. 2nd ed. Oxford: Blackwell, 2003.
One could easily dismiss movies as superficial, unnecessarily violent spectacles, although such a viewpoint is distressingly pessimistic and myopic. In a given year, several films are released which have long-lasting effects on large numbers of individuals. These pictures speak
Stanley, Robert H. The Movie Idiom: Film as a Popular Art Form. Illinois: Waveland Press, Inc. 2011. Print
Antirealism in film transcends and brainstorms the fantasies that never become reality. Even though antirealism is apprehensive with a smaller amount then actual stuff, our observation for an...
Film and literature are two media forms that are so closely related, that we often forget there is a distinction between them. We often just view the movie as an extension of the book because most movies are based on novels or short stories. Because we are accustomed to this sequence of production, first the novel, then the motion picture, we often find ourselves making value judgments about a movie, based upon our feelings on the novel. It is this overlapping of the creative processes that prevents us from seeing movies as distinct and separate art forms from the novels they are based on.
Neill, Alex. “Empathy and (Film) Fiction.” Philosophy of film and motion pictures : an anthology. Ed. Noel Carrol and Jinhee Choi. Malden, MA: Blackwell Publishing, 2006. 247-259. Print.
Rascaroli, Laura. "The Essay Film: Problems, Definitions, Textual Commitments." Framework: The Journal of Cinema and Media 49.2 (2008): 24-47. JSTOR. Web. 08 May 2014.
In his essay, “It’s Just a Movie: A Teaching Essay for Introductory Media Classes”, Greg M. Smith argues that analyzing a film does not ruin, but enhances a movie-viewing experience; he supports his argument with supporting evidence. He addresses the careful planning required for movies. Messages are not meant to be telegrams. Audiences read into movies to understand basic plotlines. Viewers should examine works rather than society’s explanations. Each piece contributes to Smith’s argument, movies are worth scrutinizing.
Gallagher, T. 2002. Senses of Cinema – Max Ophuls: A New Art – But Who Notices?. [online] Available at: http://sensesofcinema.com/2002/feature-articles/ophuls/ [Accessed: 8 Apr 2014].
" Cinema and the Nation. Ed. Mette Hjort and Scott Mackenzie. New York City, NY: Routledge, 2000. 260-277.
The postmodern cinema emerged in the 80s and 90s as a powerfully creative force in Hollywood film-making, helping to form the historic convergence of technology, media culture and consumerism. Departing from the modernist cultural tradition grounded in the faith in historical progress, the norms of industrial society and the Enlightenment, the postmodern film is defined by its disjointed narratives, images of chaos, random violence, a dark view of the human state, death of the hero and the emphasis on technique over content. The postmodernist film accomplishes that by acquiring forms and styles from the traditional methods and mixing them together or decorating them. Thus, the postmodern film challenges the “modern” and the modernist cinema along with its inclinations. It also attempts to transform the mainstream conventions of characterization, narrative and suppresses the audience suspension of disbelief. The postmodern cinema often rejects modernist conventions by manipulating and maneuvering with conventions such as space, time and story-telling. Furthermore, it rejects the traditional “grand-narratives” and totalizing forms such as war, history, love and utopian visions of reality. Instead, it is heavily aimed to create constructed fictions and subjective idealisms.
Adorno found this position to be naïve. As Richard Wolin describes, Adorno “criticizes Benjamin’s unqualified and uncritical acceptance of technically reproduced art as well as the essay’s complementary rejection of all autonomous art as being inherently ‘counterrevolutionary.’” Benjamin does not exactly ignore the control and manipulations of what Adorno and Max Horkheimer would later, in The Dialectic of Enlightenment, call the “culture industry.” He argues, for instance, that there can be “no political advantage” from the mechanical reproduction of film “until film has liberated itself from the fetters of capitalist exploitation” (113). However, the space Benjamin devotes to this threat is much more modest than the space he gives to its revolutionary qualities, which he finds intrinsic in technology itself. An example of this faith in the intrinsic mechanisms of technologies of reproduction is his concept of “reception in distraction”: “A person who concentrates before a work of art is absorbed by it; he enters into the work, just as, according to legend, a Chinese painter entered his completed painting while beholding it. By contrast, the distracted masses absorb the work of art into themselves” (119). For Benjamin, film is like architecture: we come to understand it “not so much by way of attention as by way of habit” and “in the form of casual noticing, rather than attentive observation”
‘Then came the films’; writes the German cultural theorist Walter Benjamin, evoking the arrival of a powerful new art form at the end of 19th century. By this statement, he tried to explain that films were not just another visual medium, but it has a clear differentiation from all previous mediums of visual culture.
Everyday, we act as critics, i.e., deciding which film to see or which channel to watch. Much of the time, experience guides us through the aesthetic judgments we make. Left on our own, however, we can go only so far. As Martin and Jacobus (1997) argue, in studying the essentials of criticism and in learning how to put them into practice, we develop our capacities as critics (p. 48).