All sources for ‘mental space’ in ‘Last year in Marienbad’

Richardson, M. (2006) Surrealism and cinema. Oxford, UK: Berg.

P73, 167: surrealist cinema concerned with direct experience of real life

Kyrou, A.(2005) Le Surréalisme au cinéma. Paris: Ramsay.

P21,22,25, 234: same idea

Deleuze, G. (1985) Cinéma 2: L’image-temps. Paris: Les Editions de Minuit.

(Deleuze, 1985) p102:
“Les deux grandes scènes de théâtre sont des images en miroir (et c’est tout l’hôtel de Marienbad qui est un cristal pur, avec sa face transparente, sa face opaque et leur échange”

(Deleuze, 1985) p136: L’année dernière à Marienbad
« Le second niveau serait celui du réel et de l’imaginaire: on a remarqué que, pour Resnais, il y a toujours du réel qui subsiste, et notamment des coordonnées spatio-temporelles qui maintiennent leur réalité, quitte à entrer en conflit avec l’imaginaire. C’est ainsi que Resnais […] établit une topographie et une chronologie d’autant plus rigoureuses que ce qui s’y passe est imaginaire ou mental. Tandis que chez Robbe-Grillet, tout se passe « dans la tête » des personnages, ou, mieux, du spectateur lui-même. »

« La dissolution de l’image-action, et l’indiscernabilité qui s’ensuit, se feraient tantôt au profit d’une « architecture du temps » ([Resnais]), tantôt au profit d’un « présent perpétuel » coupé de sa temporalité, c’est à dire d’une structure privée de temps ([Robbe-Grillet]). »

« C’est que Resnais conçoit « L’année dernière », comme ses autres films, sous la forme de nappes ou régions de passé, tandis que Robbe-Grillet voit le temps sous la forme de pointes de présent. »

« De toute façon, les deux auteurs ne sont plus dans le domaine du réel et de l’imaginaire, mais dans le temps, nous le verrons, dans le domaine encore plus redoutable du vrai et du faux. Certes, le réel et l’imaginaire continuent leur circuit, mais seulement comme la base d’une plus haute figure. Ce n’est plus, ou ce n’est plus seulement le devenir indiscernable d’images distinctes, ce sont des alternatives indécidables entre des cercles de passé, des différences inextricables entre des pointes de présent. »

(Deleuze, 1985) p157:
« Il y a probabilisme statistique chez Resnais, très différent de l’indéterminisme de type « quantique » chez Robbe-Grillet. »

(Deleuze, 1985) p159:
« Resnais conçoit le cinéma non comme un instrument de représentation de la réalité, mais comme le meilleur moyen pour approcher le fonctionnement psychique. »

(Deleuze, 1985) p268: Resnais and memory
« Cette membrane qui rend le dehors et le dedans présents l’un à l’autre s’appelle Mémoire. […] Car la mémoire n’est certes plus la faculté d’avoir des souvenirs: elle est la membrane qui, sur les modes les plus divers (continuité, mais aussi discontinuité, enveloppement, etc.), fait correspondre les nappes de passé et les couches de réalité, les une émanant d’un dedans toujours déjà là, les autres advenant d’un dehors toujours à venir, toutes deux rongeant le présent qui n’est plus que leur rencontre. »

Leutrat, J. (2000) L’Année dernière à Marienbad (Last Year in Marienbad). London: BFI

(Leutrat, 2000) p19:
That architecture can be the image of a psychic state is nothing new in cinema. One could cite numerous examples of architecture or architectural details being « symbolically » called on to represent the mental state of an individual or a group of people.

(Leutrat, 2000)P23: lightning cameraman Sacha vierny
While the ‘Scope format usually implies a certain immonility, something extremely static, Resnais had a field day with camera movement, low angle tracking shots. 

(Leutrat, 2000)P24: camera operator Philippe Brun
« Albertazzi in very big close-up beside a mirror in which two actors were reflected […] behind him the wall is out-of-focus, but in the mirror the two actors are sharp.

(Leutrat, 2000)P25: Robbe-Grillet disagrees with Resnais’ choice of music
a music to set one’s teeth on edge. Instead of this beautiful, captivating continuity, I was after a structure of absences and scocks; with percussive elements in the widest sense, not just drums and cymbals. I’d imagined a composition based on the essentially real noises one hears in a hotel, in particular in an old fashioned hotel like that one. Lift doors, for instance, those metal doors on hinged rods that make a very beautiful sound if properly recorded; or then again the ringing of different bells: the porter’s, the chambermaid’s, etc… more or less strident or distant; and the whole thing composed with footsteps, isolated notes, shouts.

(Leutrat, 2000)P27: Francis Seyrig composer
« I realised that he wanted Wagnerian touches for the love-story side of the film, but also a 1925 feel, plus modern bits, all mixed together. »

(Leutrat, 2000)P27
Resnais wanted ‘functional’ but also lyrical music, the sound curve of which would reproduce that of the film. This image of the curve, of its plotting so to speak, is essential: it is something which seemed to obsess Resnais, and which functionsas a connecting thread in the ‘scenario ‘ of L’Année dernière à Marienbad. Music was needed that would blend with the décor.

(Leutrat, 2000)P27: Art director Jacques Saunier
We devised some panels and reworked certain sculpture which were carved in these panels, the motif of which made him think, he said, of the repetition of a musical phrase.

(Leutrat, 2000)P27 resnais:
I reckon there must be forty minutes of speech in Marienbad. It could almost be sung. It’s like an opera libretto with very beautiful and very simple words, which are endlessly repeated.

(Leutrat, 2000)P27 resnais:
I think one can arrive at a cinema without psychologically defined characters, in which the play of emotions would be in motion, as in contemporary painting where the play of forms contrives to be stronger than the anecdote.

(Leutrat, 2000)P29: death imagery:
the immobile servants ‘doubtless long since dead’; the compliment addressed to the woman, ‘You seem lively’; or the statement she makes, ‘You’re like a shadow’; or there again, this fragment of a couple’s conversation, ‘We live like two coffins side by side in the frozen ground of a garden’; and in one of the very last images as, framed in the distance X and A go off together, the curtains around the door under which they pass are like the drapes of a catafalque.

(Leutrat, 2000)P31: script supervisor Sylvette Baudrot
« in his shooting script Resnais spoke of ‘eternity’ shots […] shots that had no precise date, everything that was future time or timeless. »
Bernard Pingaut
« succession of static views, or travelling shots along the corridors, shots of promenades in the garden – dead time, a sort of pure description escaping the rigorous order of the narrative.

(Leutrat, 2000)P32: Jean Louis Bory
« Mouldings, dadoes, friezes, cornices, astragals and festoons… the baroque sensuality of the interior architecture and decoration of the grand hotel-palace contrasts with the exterior Cartesianism of the formal gardens – or rather, there is a play between them. L’année dernière à Marienbad is based on the kind of play which opposes, to the Cartesianism of conscious life, the baroque nature of our memory and our affective life. »

(Leutrat, 2000)P33:
In effect interior and exterior contaminate one another.

(Leutrat, 2000)P33: script supervisor Sylvie Baudrot
« a very long scene in which Delphine Seyrig and Albertazzi walk side by side down a corridor. We shot it in three different corridors. […] we’d put potted plants so that the continuity between the potted plantsmight disguise the passage from one section of corridor to another, but Resnais didn’t want to hide the fact that three different corridors were involved. »

(Leutrat, 2000)p36:
« the bedroom mantelpiece changes from one moment to the next: a mirror here, a snowy landscape there »

(Leutrat, 2000)p36:
resnais has strewn the hotel décor with representations of this garden, which served to decorate the walls. They encourage the idea that there’s no longer an inside or an outside, only spaces imbricated in each other.

(Leutrat, 2000)P37: the voice over at the beginning describing the setting
« thematically, it emphasises the funereal (lugubrious, black, dark, silent, deserted, empty, sombre, cold, oppressive »
the voices shifts closer and further from the camera, lacking a distinct origin.

(Leutrat, 2000)P54:
Resnais’ substitution in the rape episode of a series of ‘bleached-out’ travelling shots of the young woman »

Chion, M. (2009) Film, a sound art. New York: Colombia University Press.

(Chion, 2009) P267: « temporal vectorization » means that a sound gives spatial cues from the way it varies
« We can also find a sound interesting when it offers no temporal vectors, either because it does not vary over time or because it varies in a chaotic and unpredictable way. Such sounds can contribute to a feeling of fixity, stagnation, or destructuration. For example, since Francis Seyrig’s organ music in Last Year at Marienbad has no discernible direction, it acts to create the feelinf that those long tracking shots in the baroque palace aren’t going in any particular direction either and certainly not leading to a predetermined destination. Another type of music – say, a very well-defined melody – could give these same tracking shots a sense of deliberate progression toward a goal. »

p423: « a verbal or musical sound event is synchronised with an abrupt change in lightning. »

P424:  « Resnais synchs the hoarse « No! » spoken by Delphine Seyrig with the lightning of two lamps on either side of a large bed. […]It is impossible to say which of the two events – audio or visual – is the diegetic cause of the other. There is no way we can take Seyrig’s « no » […] as the noise of the light switch […], nor can we understand [it] as the cause of these lights turning on or off. The lightning event does not cause the sound, and the sounds do not cause the lights to change.But synchresis is at work, and it leads to that question of who decides what. »

Resnais, A. (1967) Trying to understand my own film. In: Geduld, H. (1967) Film makers on film making: statement on their art by thirty directors. Bloomington: Indiana University Press.

(Resnais, 1967) P157:
‘The film is about degrees of reality. There are moments where it is altogether invented, or interior, as at the moments where the picture corresponds to the dialogue. The interior monologue is never in the sound track; it is almost always in the visuals, which, even when they show events in the past, correspond to the present thoughts in the mind of the character. So what is presented as the present or the past is simply a reality which exists while the character is speaking.’

(Resnais, 1967)P158:
Questioned about Robbe-Grillet’s interpretation of the film as X’s point of view as he attempt to convince A of past occurences, Resnais, following Truffaut’s dictum that “every film should be summarized in one word”, proposes the title ‘L’Année Dernière à Marienbad, or, Persuasion’.

(Resnais, 1967)P158:
Resnais originally consciously introduced some ‘psychoanalytic themes’ such as ‘ostentatiously large rooms, indicating a tendency towards narcissism’ and signifying ‘impotence’ but he cut them out because they did not conform to his idea of the character (he does not precise which one, one could perhaps suppose M, the possibly -husband), or ‘possibly’ because he was ‘too aware of their psychoanalytical significance’.

(Resnais, 1967)P158: A possible reading is that ‘the hotel is really a clinic’ and X is A’s psychoanalyst, helping her to accept events which she has deliberately repressed.
P159: Resnais continues on this interpretation: provide that we assume that A’s denegation in the beginning is genuine and not ‘sheer coquetry or fear’, from the scene where laces her shoe, ‘we can take that she has remembered’

(Resnais, 1967)P159: possible interpretation, X is death
‘Robbe-Grillet finally hit on the phrase “granite flagstone” and he realised that the description of the garden would fit a cemetery’
‘the old Breton legends – the story of Death coming to fetch his victim and allowing him a year’s respite’

(Resnais, 1967)P159:
‘In the first quarter of the film, things seem to have a fairly high degree of reality; we stray further and further from it as the film proceeds; it is quite conceivable that, at the end, suddenly, everything converges, that the conclusion of the film is the most real part of all.’

‘we never really know if the scenes are occurring in the man’s mind or the woman’s. There is a perpetual oscillation between the two. You could even maintain that everything is told from her viewpoint.’

(Resnais, 1967)P160:
‘For me the film represents an attempt, still crude and primitive, to approach the complexity of thought and its mechanism.’

(Resnais, 1967)P161:
‘one has to know how much of one’s subjective reality one can share with others’

(Resnais, 1967)P161:
‘When I see a film, I am less interested in the characters than in the play of feelings. I think we could arrive at a Cinema without psychologically definite characters, where the pattern of feelings exists freely, just as, in a modern painting, the play of forms is more important than the “story”’

(Resnais, 1967)P162:
‘all the changes of costume correspond to different “layers” of time’

(Resnais, 1967)P163:
‘I would be reluctant to transform a setting, even in small details, to suit the camera. It is up to the camera to present the décor in the right way, it’s not for the setting to conform to the camera.’

Resnais, A. & Robbe-Grillet, A. (1967) Last words on last year. In: Geduld, H. (1967) Film makers on film making: statement on their art by thirty directors. Bloomington: Indiana University Press.

(Resnais & Robbe-Grillet, 1967) P164:
‘an image is always in the present’ (RG)

(Resnais & Robbe-Grillet, 1967)P166:
‘what goes on in our minds is just as real as what goes on in front of our eyes’ (RG)

(Resnais & Robbe-Grillet, 1967)P166:R
‘if you study Marienbad closel, you see that certain images are ambiguous, that their degree of reality is equivocal. But some images are far more clearly false, and there are images of lying whose falsity is, I feel, quite evident.’

(Resnais & Robbe-Grillet, 1967)P166:RG
‘The use of décor is characteristic. When the room has an extraordinary complicated baroque décor, or the wall are heavily encrusted with wedding-cake ornamentation, we are probably watching a rather unreliable image. Similarly when the heroine takes 300 identical photographs from a drawer, the image is improbable and must be more imaginary than objective. Perhaps, if we were speaking in terms of a strictly objective reality, we might say she only took one picture out; but she wished there were 300.

(Resnais & Robbe-Grillet, 1967)P167: RG
‘The question is whether the uncertainties aroused by the images are more intense than all the uncertainties of everyday encounters or whether they are of the same order. Personally I believe that things really happen as vaguely as this. The theme is of a passionate love affair and it is precisely these relationships which comprises the highest proportion of inconsistencies, doubts and phantasms. Marienbad is as opaque as the moments we live through in the climaxes of our feeling, in our loves, in our whole emotional life. So to reproach the film for its lack of clarity is really to reproach human feelings for their obscurity.
[…] It is strange how people will quite willingly accept the plethora of irrational or ambiguous factors in everyday life, yet complain bitterly when they come across them in works of art. […] They feel the work of art is made to explain the world to them, to provide them with reassurances. I am quite sure that art is not meant simply to reassure people. If the world is so complex, then we must recreate its complexity. For the sake of realism.

(Resnais & Robbe-Grillet, 1967)P169: R on the scene where the balustrade crumbles, it looks like from the Fantômas series.
‘It is one of the lying images. […] It is an image of the future, probably imagined, under the stress of her anguish, by the young woman, it is quite naturalthat she should have recourse to popular novels.’
Robbe-Grillet says the extreme ‘theatricality’ of the dialogue reinforces this impression.

(Resnais & Robbe-Grillet, 1967)P170: RG
‘I think that the artist replenishes himself directly from the reality and that art interests us because we find in it ready-made the things to which we feel impelled by the emotions reality has generated in us. I don’t think we really derive our inspiration from art, not during our creative moments. […] The real schock is produced by the world and art is only a reminiscence of it. An illumination, perhaps. […] When an image strikes me in the cinema, it is always because I recognise my own experience, otherwise communication would be impossible. Every work of art would be purely subjective and absolutely no contact with anyone else would be possible.’

(Resnais & Robbe-Grillet, 1967)P171:
Robbe-Grillet’s script already contained ‘numerous specifications as to editing, composition, and the camera-movement.

(Resnais & Robbe-Grillet, 1967)P171: RG
‘the only time is the time of the film. […] There is no reality outside the film. Everything is show. Nothing is ever hidden.’

(Resnais & Robbe-Grillet, 1967)P172: The long over-exposed tracking shot which concludes with a repetition of the last part of the movement, and the quick succession of shots where A is alternatively sitting on either side of her bed, were not anticipated in Robbe-Grillet’s script.

(Resnais & Robbe-Grillet, 1967)P173: RG
‘In Marienbad the important thing is always a sort of hollow in the heart of the reality. In Marienbad it is the “last year” which provides the hollow. What happened then – if anything – produces a constant emptiness in the story. […] In Marienbad at first we think that there is no last year, then we realise that last year dominateseverything: that we are definitely caught up in it. At first we think that Marienbad did not exist, only to realise that we have been there from the beginning. The event which the girl repudiates has, by the end of the film, contaminated everything.So much so that she has never ceased to struggle against it, to believe that she was winning, since she has always rejected everything, and, in the end, she realises it is all too late, she has, after all, accepted everything. As if everything were true – although probably it isn’t. But true or false have been emptied of meaning.

Liandrat-Guigues, S. & Leutrat, J. (2006) Alain Resnais, liaisons secrètes, accords vagabonds. Paris: Cahiers du Cinéma.

(Liandrat-Guigues & Leutrat, 2006) P40: Marienbad is a black and white film, where most images tend to on the lighter side, very legible with bright lightning that does not leave ambiguously obscured corners. Resnais tends to alternate between visually light and visually dark films, the “clear line” movies (to reuse Floc’h’s expression, quoted in Liandrat-Guigues & Leutrat, 2006, my translation) taking place in the upper-class and the dark ones in the lower middle-class.

(Liandrat-Guigues & Leutrat, 2006)P49: In the hotel garden, the luminosity is such that the trees and statues have no shadows. Yet the characters have shadows that have been painted. Jacques Saulnier comments that Resnais had this concept in mind from the very beginning. If, as Leutrat (2000, p50) puts it, the characters are ‘turned into stones (by their immobility, poses, rigid gestures, etc.)’ and also by those fixed painted shadows, there is a statue in the garden which appears ‘animated by the shots of it taken from different angles’, and its ‘change of location’ throughout the film. The characters postures also uncannily mirror this statue: ‘the hands of the female figure in the statuary group is extended, while her other hand rests on the man’s shoulder’ whereas in the scene where X pleads with A, his hand is ‘extended toward’ her while she ‘places her hand on his shoulder’.

P64: ‘Ces journées, pires que la mort, que nous vivons ici côte à côte, vous et moi comme deux cercueils placés côte à côte sous la terre d’un jardin figé lui même.”

(Liandrat-Guigues & Leutrat, 2006)P90:
According to Jacques Saulnier, Resnais had planned from the beginning that A’s bedroom would transform according to her acceptance of what is told to her: at first, the room is incomplete, bare of any detail because she rejects the very notion of XX. Then, progressively, the bedroom gets more and more precise until it reaches the appearance it had in reality. But immediately, A starts feverishly elaborating in her mind an hypothetic future, and the design of the bedroom becomes totally delirious.

(Liandrat-Guigues & Leutrat, 2006)P91: Francis Seyrig explains that the music contains several “themes” corresponding to various settings such as “garden” or “hall” and changes as the character move in the hotel. The music “mimicks the editing”.

P130: Resnais on Surrealism
“Dire que je suis fidèle à la ligne surréaliste serait prétentieux.Mais disons que je rôde autour.”
P131:
“Je n’applique mes idées que d’une manière inconsciente – instinctive, surréaliste, proche de l’écriture automatique -, faisant en sorte qu’elles fonctionnent naturellement.”

P151: they don’t say who said this!!!
“Marienbad, ce sont deux ou trois thèmes qui reviennent, qui se developpent, qui sont repris. Si on regarde l’image, c’est entièrement musical.”

P162: further death references
A shot showing A in a flowing black dress is accompanied by the noise of a tomb being closed.

Brown, R. (2009) Last year at Marienbad. Cineaste. vol 34, Issue 4, Fall 2009.

(Brown, 2009) ‘a verbal tracking shot’ (about the introductory voice over)

(Brown, 2009)Sometimes the visuals follow the narration, at other times ‘the visuals actually contradict an event that X’ narrates. For example, a shot of A’s bedroom shows an open door while X narrates “the door was closed now” and ‘X angrily repeats “No! No! The door was closed!”’

(Brown, 2009)A scene of A and X standing at the hotel bar is interrupted by ‘a quick series of startling, soundless flash shots showing A in a white gown standing in a white bedroom.’ ‘In the midst of these shots, we see and hear X telling A, “One night, I went up to your room”. Then, A drops a cocktail glass that breaks and her terrified reaction is out of proportion to this mundane event. From then on, the possibility that a rape has taken place is introduced and ‘images of violence’ increasingly perturb the narrative (the crumbling balustrade, M shooting A). It all culminates in the possible rape scene with ‘X approaching A as she recoils in fear on her bed’. We see a ‘track backwards out of the room over which X’s voice-over insists that the act was not “by force”, followed by a fast return tracking shot through the hotel’s corridors.’ The sequence ends in an ‘overexposed white on white shot of A in her room, followed by nine varied repetitions of the end of the track-in shot in ten seconds. Brown (2009) highlight the ambiguity, that the ‘thrusting camera movement’ and the ‘loud and dissonant music’ ‘suggest rape’, while ‘A’s smile and outstretched arms suggest the contrary.’

I would suggest that the overexposure suggests A’s illumination when she remembers and is confronted to her memory, and the nine alternative end shots her confused attempt at deciding on what to believe amongst several possibilities with various degrees of truthfulness, repression and wishful thinking.

Robbe-Grillet, A. (1962) Last Year at Marienbad. London: John Calder. That’s the screenplay.

There are numerous instances where Robbe-Grillet (1962, for example p88) explicitly says that the décor must be ornamentated, suggesting a lying image.

A’s changing bedroom is described in detail by Robbe-Grillet (1962, p84-85, 91,92, 104, 121,122,127,132,138,139,146) including indications about the mirror moving from the chimney to the chest and the painting on the chimney, and the single bed turning into a double bed. The probable truth image is indicated ‘it is apparent that everything is now in its right place’ (p122)A’s anxiety then produces ‘a proliferation of ornaments’ (p135) then they disappear (p139).

The voice over (Robbe-Grillet, 1962) p17
‘this enormous, lyxirious, baroque – lugubrious hotel, where endless corridors succeed silent – deserted corridors overlooked with a dim, cold ornamentation […] transverse corridors that open in turn on empty salons, rooms overloaded with an ornamentation from another century, silent halls…’
p29
‘flase door, false columns, painted perspective’
p30
‘and there’s no way of escaping’ (bit of dialogue)
p146 ‘among this trompe l’oeil architecture, among these mirrors and these columns, among these doors always ajar, these staircases that are too long…’

p55
‘choosing my way as though by accident among the labyrinth of similar itineraries’
Leutrat (2000) even suggests the whole hotel looks funereal.
p49: scenic indications
‘in all these images of the hotel, there are never any windows; or in any case, the landscape outside is never shown, or even the window panes’
p123: after she sumits to X, A sees the garden from a window for the first time.

(Robbe-Grillet, 1962)p56 disrepancies between verbal description by X and shown image

Robbe-Grillet (1962) repeatedly gives elaborate indications regarding non-continuity: he specifies consecutive shots where, for example, either the characters keep the same clothes, posture and position in the frame but the décor has changed, or the décor is the same but characters have inexplicably moved. He also indicates to reuse elements of décor or secondary characters previously seen in different circumstances.

Synopsis

Last year in Marienbad (1960) takes place in a luxurious spa hotel. A man, X (played by Giorgio Albertazzi) tries to convince a woman, A (played by Delphine Seyrig) that they met the year before in Marienbad and planned to meet again this year to run off together. A denies that they have ever met. A is accompanied by an older man M (played by Sacha Pitoëff) who may be her husband, although this is never confirmed. X keeps trying to convince A of his version of the events, and different hypothetical versions of past, present and future events are played out as the various characters mentally consider them.

All sources for ‘mental space’ in ‘Stalker’

Tarkovsky, A. (1994) Time Within Time: The Diaries 1970-1986. London: Faber and Faber.

(Tarkovsky, 1994)P156: diary entry September 20th 1978
“This film is terribly difficult to make. […] There is no sense of place. And no atmosphere. I am afraid it may be a disaster. I just cannot see how to shoot the dream. It has to be utterly simple.
We are failing to achieve the most important thing of all: consistently developed sense of place.”

Tarkovsky, A. (2008) Sculpting in Time:Reflections on the Cinema. Austin: University of Texas Press.

(Tarkovsky, 2008)P138:
Perhaps the effect of colour should be neutralised by alternating colour and monochrome sequences, so that the impression made by the complete spectrum is spaced out, toned down. Why is it, when all that the camera is doing is recording real life on film, that a coloured shot should seem so unbelievably, monstrously false?

(Tarkovsky, 2008)P139:
Strangely enough, even though the world is coloured, the black and white image comes closer to the psychological, naturalistic truth of art, based as it is on special properties of seeing as well on hearing.

P152:
Sometimes, the utterly unreal comes to express reality itself. “Realism”, as Mitenka Karamazov says “is a terrible thing.” And Valéry observed that the real is expressed most immanently through the absurd.

(Tarkovsky, 2008)P159:
I should like to hope that it [music in his film] has never been a flat illustration of what was happening on the screen, to be felt as a kind of emotional aura around the object shown, in order to force the audience to see the image in the way I wanted. In every instance, music in cinema is for me a natural part of our resonant world, a part of human life. Nevertheless, it is quite possible that in a sound film that is realised with complete theoretical consistency, there will be no place for music: it will be replaced by sounds in which cinema constantly discovers new levels of meaning. That is what I was aiming at in Stalker.

(Tarkovsky, 2008)P162:
In itself, accurately recorded sound adds nothing to the image system of cinema, for it still has no aesthetic content. As soon as the sounds of the visible world, reflected by the screen, are removed from it, or that world is filled, for the sake of the image, with extraneous sounds that don’t exist literally, or if the real sounds are distorted so that they no longer correspond with the image – then the film acquires a resonance.

P176: against the Structuralists
Cinema is the one art form where the author can see himself as the creator of an unconditional reality, quite literally of his own world. In cinema, man’s innate drive to self assertion finds one of its fullest and most direct means of realisation. A film is an emotional reality, and that is how the audience receives it – as a second reality.
The fairly widely held view of cinema as a system of signs therefore seems to me profoundly and essentially mistaken. I see a false premise at the very basis of the structuralist approach.
[…] Cinema, like music, allows for an utterly direct, emotional, sensuous perception of the work.
P177:
I want to emphasise yet again that, with music, cinema is an art which operates with reality.

P178:
Aesthetic norms are therefore wished upon the audience, concrete phenomena are shown unequivocally, and the individual will often set up a resistance to these on the strength of his personal experience.

(Tarkovsky, 2008)P193-194:
I felt that it was very important that the film [Stalker] observe the three unities of time, space and action. […] In Stalker, I wanted there be no time lapse between the shots. I wanted time and its passing to be revealed, to have their existence, within each frame; for the articulation between the shots to be the continuation of the action and nothing more, to involve no dislocation of time, not to function as a mechanism for selecting and dramatically organising the material – I wanted it to be as if the whole film had been made in a single shot. […] As a matter of principle I wanted to avoid distracting or surprising the audience with unexpected changes of scene, with the geography of the action, with elaborate plot – I wanted the whole composition to be simple and muted.
[…] I wanted to demonstrate how cinema is able to observe life, without interfering, crudely or obviously, with its continuity. For that is where I see the true poetic essence of cinema.
It occurred to me that excessive formal simplification could run the risk of appearing precious or mannered. In order to avoid that I tried to eliminate all touched of vagueness or innuendo in the shots – those elements that are regarded as the marks of ‘poetic atmosphere’. That sort of atmosphere is always painstakingly built up; I was convinced of the validity of the opposite approach – I must not concern myself with atmosphere at all , for it is something that emerges from the central idea, from the author’s realisation of his conception. And the more precisely the central idea is formulated, the more clearly the meaning of the action is defined for me, the more significant will be the atmosphere that is generated around it; Everything will begin to reverberate in response to the dominant note: things, landscape, actors’ intonation. […] It seems to me that in Stalker, where I tried to concentrate on what was most important, the atmosphere that came to exist as a result was more active and emotionally compelling than of any of the filmsI had made previously.

(Tarkovsky, 2008)P200:
In Stalker only the basic situation could strictly be called fantastic. It was convenient because it helped to delineate the central moral conflict of the film more starkly. But in terms of what actually happens to the character, there is no element of fantasy. The film was intended to make the audience feel that it was all happening here and now, that the Zone is there beside us.
People have often asked me what the Zone is, and what it symbolises and have put forward wild conjectures on the subject. I am reduced to a state of fury and despair by such questions. The Zone does not symbolise anything, any more than anything else does in my films: the zone is a zone, it’s life, and as he makes his way across it a man may break down or he may come through. Whether he comes through or not depends on his own self-respect, and his capacity to distinguish between what matters and what is merely passing.

Chion, M. (2009) Film, a sound art. New York: Colombia University Press.

(Chion, 2009)P309:
« The sound of a telephone that rings suddenly in a film(often in Tarkovsky, in the empty house of Stalker […])is the very symbol of the dream that is a film. The characters who pick up the receiver can also be waking up from a dream – like waking up from a film – and sometimes they find themselves in a new reality, but it’s only the film-dream that continues on. »
same image lost highway

Bird, R. (2008) Andrei Tarkovsky: elements of cinema. London: Reaktion.

P153: during Stalker when everyone was interpreting it
‘Tarkovsky stressed more than ever before or ever again the need for film to affect viewers « emotionally and sensuously », without them « trying to analyse what is happening right now on screen », which « only hinders the perception of the picture ».’

Gerstenkorn J. & Strudel, S. (1986) Stalker: La quête et la foi ou le dernier souffle de l’esprit. In: Estève, M. Andrei Tarkovsky: avec des textes de Jean-paul Sarte, présenté par Michel Estève. Paris: Lettres Modernes/Minard.

P84: The Stalker transforms the Zone, an ordinary no man’s land in itself, into an embodiment of the Sacred.

(Gerstenkorn & Strudel, 1986) P85, 95: The change of colour in Stalker embodies a spiritual and philosophical context: the mundane, daily world outside the Zone is shot in Sepia while the zone itself is shot in colour. Sepia results from the degradation of a colour film and symbolizes the intellectual and spiritual degradation of a world where “spiritual life” (as the Christian authors of the text phrase it, but which I would rather rephrase as “philosophical quest”, all the while keeping the rest of his interpretation) no longer has a place.

(Gerstenkorn & Strudel, 1986)P86: Professor is able to go back unharmed despite Stalker’s warnings because he does not share Stalker’s faith in the sacred or magical nature of the Zone. “The rules of Faith do not apply to those who do not have Faith.” Because the Zone is a projection of the character’s inner view, its characteristics and the way it interacts with the character depend on this character’s philosophical viewpoint.

(Gerstenkorn & Strudel, 1986)P88: rusty syringes in the water and the phone call to which Writer replies “No this is not a clinic!” hint at psychiatric repression in the USSR.

(Gerstenkorn & Strudel, 1986)P91: For the Christian authors, the dangerous crossing of the fence around the Zone guarded by soldiers symbolizes “the crossing over the psychic censorship that prevents the evocation of the Sacred in Soviet society.”As before, I would broadly keep their interpretation, only rephrasing it as the characters taking a plunge into themselves, into their own philosophical quest against prevailing intellectual conformity.

(Gerstenkorn & Strudel, 1986)P92: The four main obstacles in the quest privilege Writer’s mental state: trying out the shortcut expresses his rebellion, the wet tunnel the trap of illusion, the dry tunnel tests his will by confronting him to doubt, and the Meatgrinder test his suicidal tendency.

(Gerstenkorn & Strudel, 1986)P101: The surroundings mirror the character’s philosophical viewpoint: when they stop to rest, Professor sleeps on a rocks (hard and dry), Writer on moss (soft and damp) and Stalker in mud (slippery and wet), the presence of water being a recurring motive in Tarkovsky’s films. Professor is the most rational and materialistic, while Stalker is the irrational believer with Witer, the Artist, somewhere in between, cynical and materialistic yet open to visions and enlightenment through his art.
(Gerstenkorn & Strudel, 1986)P102: In the same way, the type of place where a nut falls down mirrors the mental state of the character who threw it.

Pangon, G. (1986) Stalker: Un film du doute sous le signe de la Trinité. In: Estève, M. Andrei Tarkovsky: avec des textes de Jean-paul Sarte, présenté par Michel Estève. Paris: Lettres Modernes/Minard.

P107: (similar to previous p92) It is Writer not Stalker who wears the Crown of Thorns.

Vida, T. & Petrie G. (1994) The films of Andrei Tarkovsky: a visual fugue. Bloomington: Indiana University Press.

(Vida & Petrie, 1994) P152: « within the various settings, the spatial cues are often contradictory and misleading » especially in the rest sequence in the swamp, the one Tarkovsky refers to as the « dream sequence ». The « physical positioning of the characters, in relationship to each other, their surroundings, and even within the film frame, changes, apparently arbitrarily, from one shot to the next. »

(Vida & Petrie, 1994)P152: « an average shot length of almost one minute (142 shots in 161 minutes, with many 4 minutes or longer) »

(Vida & Petrie, 1994)P153: ‘the slow, inexorable pacing of individual shots’: often the camera is ‘virtually motionless or tracking forward so imperceptibly that it is only toward the end of the shot that we realize how much our spatial perspective has changed’. ‘The fusion of these shots into a whole whose seeming inevitability counteracts the spatial and temporal dicontinuities of the individual segments.’ ‘we live inside it and accept its laws’

(Vida & Petrie, 1994)P153: The colour green is omnipresent when they enter the zone, suggesting the characters’s hope that ‘here things are really going to be different’. When they reach the Room, ‘subtle shades of gold and red rising and falling in intensity’ suggest feelings of ‘magic ‘ and ‘wonder’.

(Vida & Petrie, 1994)P190: colour in the Zone suggests an ‘escape’ from the ‘sordid reality of the everyday world’ represented in Sepia.
The final colour sequence suggests ‘some seepage of the powers of the Zone into the real world’

with ref to previous christian interpretation:
(Vida & Petrie, 1994)p146 ‘Tarkovsky seemed more concerned with attacking the spiritual emptiness of contemporary society in general than with proposing specifically Christian remedies’ (He said in an interview “for me the sky is empty and ‘that he did not have the “organ” that would enable him to experience God’

(Vida & Petrie, 1994)P201: sounds that create an ‘atmosphere working in counterpoint with the images rather than simply reflecting or intensifying them’ such as telephones, foghorns.

(Vida & Petrie, 1994)P237: ‘the extensive use of the long take’ ‘traps us within the protagonists’ subjectivity’

(Vida & Petrie, 1994)P240-241: Petric lists ‘cinematic technique’ which can be used to simulate the experience of dream in films. Tarkovsky uses several of those: ‘ « camera movement through space [contributing to] a kinesthetic sensation »; « illogical and paradoxical combinations of objects, characters and settings »; « dissolution of spatial and temporal continuity »,; « ontological authenticity of motion picture photography [which] compels the viewer to accept even the most illogical events … as real » and « sight and sound counterpoint, including color juxtaposition [which] emphasizes the unusual appearance of dream imagery ». Tarkovsky uses these techniques not only to depict literal dreams, but to ‘throw a dreamlike aura over virtually the whole film.’

Strugatsky, A. & Strugatsky, B. (1978) Stalker. In: Tarkovsky, A. (1999) Collected screenplays. London: Faber.

P390: When Stalker goes off on his own for a bit, Professor says he is having ‘A meeting with the Zone. After all, he is a Stalker.’ This suggests an intimate relationship between Stalker and the Zone.

(Strugatsky & Strugatsky, 1978)P393: Stalker
‘The Zone demands respect. Otherwise it will punish you.’
‘In the Zone, a straight road is not the shortest. The further you go, the less the risk.’

(Strugatsky & Strugatsky, 1978) P395: Stalker
‘The Zone is a highly complex system… of traps, as it were, and all of them are deadly. I don’t know what happens here when we’ve gone… But people only have to appear for the whole thing to be triggered into motion. Our moods, our thoughts, our emotions, our feelings can bring about change here. And we are in no condition to comprehend them. Old traps vanish, new ones take their place; the old safe places become impassable, and the route can be either plain and easy, or impossibly confusing. That’s how the Zone is. It may even seem capricious. But in fact, at any moment it is exactly as we devise it, in our consciousness… […] Everything that happens here depends on us, not on the Zone.’

(Strugatsky & Strugatsky, 1978)P399: Stalker
‘You can’t wait here… Nothing stays the same from one minute to the next.’

(Strugatsky & Strugatsky, 1978)P408: Stalker to Writer
‘Back there, in the hall, the Zone took pity on you. It became obvious that if anyone were fitted to pass through the mincer, that person was you.’

Order of the journey

P392: seeing from afar the ‘grey-white building’ where the room is

P396: ‘a subterranean tunnel’

P398: ‘the underground tunnel’ that stalkers jokingly call ‘the dry tunnel’ because it is flooded

P399: they have a rest at the exit of the dry tunnel

P402: ‘the hall’: ‘a spacious but gloomy room, covered with flagstones; the walls are concrete, and there are dilapidated concrete pillars’

P405: the Meatgrinder, called ‘the mincer’ (P407): a ‘corridor’, ‘blackened with smoke, and underfoot are black, charred ashes’

P406: ‘a room with a telephone’: ‘a room full of dust, cluttered with old lumber and furniture. A dusty telephone hangs on a wall near the entrance’

P410: ‘The Room’: ‘And now they are standing in front of the doorway, which is broad as a barn door, in the threshold of the room: a completely empty expanse. There are black puddles on the cement floor: the evening sky shines through the perforated ceiling.’

They are inexplicably back to the bar, as though the return journey through the Zone was completely eventless.

Full synopsis

In Stalker, the title character meets two clients in a bar, Writer and Professor, whom he will guide through a no man’s land called “the Zone” where a room is supposed the make the visitor’s innermost wish come true. In a stolen railway trolley, the trio forces the military barrage that prevents the general population from entering the Zone, then continue on foot once inside the Zone. Stalker warns his clients that travelling through the Zone requires to obey specific rules. They face several mysterious obstacles on their journey. Several times, Writer and Professor disobey Stalker’s directives but always come out unharmed, though scared. Finally they arrive in front of the room’s threshold. Professor reveals he intended the blow up the room all along, out of fear that it is used maliciously by power hungry people. Stalker attacks him, accusing him of destroying hope. Writer separates the fighters, but then turns on Stalker, berating him for his naivety and hypocrisy. Professor is nonetheless convinced not to blow up the room, and Writer renounces entering the room, because he realises he is not fully aware of his own “innermost wish” and fears unforeseen consequences. None of the three men enter the room: they sit peacefully in front of its entrance for a while, deep in thought. Next, they are inexplicably back to the bar where they met at the beginning, as though the return journey through the Zone was completely uneventful.

‘a collection of debris lying in shallow water’ including ‘a syringe’, ‘a mirror’, ‘coins’, ‘a rusting pistol'(Vida & Petrie, 1994, p145)
(Gerstenkorn & Strudel, 1986)P88: rusty syringes in the water and the phone call to which Writer replies “No this is not a clinic!” hint at psychiatric repression in the USSR.
(Vida & Petrie, 1994, p208)suggest that water means spirituality in tarkovsky, therefore debris in the water suggest that water purifies human civilisation.

Similarities between the ‘telephone room’ (the antechamber to the room) and Stalker’s flat have been noted, among them the floorboards, the defective lightning and the presence of sleeping pills.(Vida & Petrie, 1994, p151) is this all only an inner journey?

Tarkovsky was fond of ruins, ‘especially the colour and texture of old walls’. He found the tiled wall to which the trio inexplicably return (where Porcupine have hung a nut as a warning) himself. (Vida & Petrie, 1994, p230)

All sources for ‘mental space’ in ‘Lost Highway’

“Sometime during the shooting, the unit publicist was reading up on different types of mental illness, and she hit upon this thing called “psychogenic fugue.” The person suffering from it creates in their mind a completely new identity, new friends, new home, new everything – they forget their past identity. This has reverberations with Lost Highway, and it’s also a musical term. A fugue starts off one way, takes up on another direction, and then comes back to the original, so it [relates] to the form of the film. ( Lynch quoted in )

“The unit publicist was reading up on certain mental disorders during production, and she came upon this true condition called ‘psychogenic fugue,’ which is where a person gives up himself, his world, his family – everything about himself – and takes on another identity. That’s Fred Madison completely. I love the term psychogenic fugue. In a way, the musical term fugue fits perfectly, because the film has one theme, and then another theme takes over. To me, jazz is the closest thing to insanity that there is in music.” ( Lynch quoted in )

Herzogenrath, B. (1999) On the Lost Highway: Lynch and Lacan, Cinema and Cultural Pathology. Other Voices. v.1, n.3, January 1999.

The first part of Lost Highway presents a marital scenario of uncertainty, anxiety, and unspoken suspicion. It takes place in a house which more resembles a fortress than a cosy home. From the film’s beginning, we have the feeling of tension and fear: home, the family unit is the place of trouble and terror. This feeling is emphasized by Lynch’s masterly employment of the soundtrack. For Lynch, “[h]alf of [a] film is picture … the other half is sound. They’ve got to work together” (Press Kit). So, in Lynch’s work, the soundtrack is a most important factor to enhance the mood of a scene. For example, during the dialogues between Fred and Renee there is no resonance to their voices. It is as if the works are spoken in a sound-absorbing environment, the whole spectrum of overtones, all those features that make a human voice seem alive, seems to have been cut. In its dryness, the voices of Renee and Fred almost seem to enact an absence of sound, or better – an absence of room, of the acoustics of space: it’s as if they are living in a recording studio covered in acoustic tile. (Herzogenrath, 1999)

“the general feeling of being observed, a feeling that takes shape in the fact that they live close to the “observatory.” The outside literally starts to intrude the inside, and the threat is emphasized by the deep droning sounds (in a cinema with a good sound system, the spectators actually can feel this threat as a uncomfortable feeling in their stomachs …”(Herzogenrath, 1999)

Lacan and drone sound in sound design:
“With respect to the delusional aspects of psychosis, Lacan comments on “this buzzing that people who are hallucinating so often depict … this continuous murmur … is nothing other than the infinity of these minor paths” (Seminar III 294), these minor paths that have lost their central highway. What is the deep droning sound underlying most of the movie but this “continuous murmur?””(Herzogenrath, 1999)

Caldwell, T. (1999) Lost in Darkness and Confusion: Lost Highway, Lacan, and film noir. Metro Magazine. No. 118.

“In the scene preceding the discovery of her [Rene’s] death, Fred disappears into the darkness of their house, but emerges as two shadows that move towards her bedroom, one shadow belonging to Fred, the other belonging to the Mystery Man as the embodiment of Fred’s violence.”(Caldwell, 1999)

Biodrowski, S. (1997) The Making of “Lost Highway”. Cinefantastique. vol 28, Issue 10, April 1997.

“There is a key in the film as to its meaning,” Lynch continued, “but keys are weird. There are surface keys, and there are deeper keys. Intellectual thinking leaves you high and dry sometimes. Intuitive thinking where you get a marriage of feelings and intellect lets you feel the answers where you may not be able to articulate them. Those kinds of things are used in life a lot, but we don’t use them too much in cinema. There are films that stay more on the surface, and there’s no problem interpreting their meaning.”

To realize his noirish world, Lynch let Deming shoot LOST HIGHWAY in varying levels of darkness. The film is a little creepier than something that has contrast, with few exteriors or daylight scenes. Whenever he could, Deming consciously used hardly any light at all to keep contrast down. “There are many places in the movie where I would normally use a back light, but didn’t,” Deming laughed. “So you have people kind of melding into the background. It’s kind of an extension of when Fred walks down the hallway and disappears; it’s keeping that feeling through the rest of the movie. In another film, a director would say, `What about a back light?’ and 90-percent of the time I’d put it there, but not for this movie. (Biodrowski, 1997)

Cinematographer Deming about using underexposure:
“The thing I wanted to achieve was giving the feeling that anything could come out of the background, and to leave a certain question about what you’re looking at. The film is working under the surface while you’re watching it.”Biodrowski, 1997)

Groys, B. & Ujica, A. (2006) Sur l’Art de David Lynch. In: Fondation Cartier Pour l’Art Contemporain (2007) David Lynch: The Air is on Fire. Paris: Editions Xavier Barral.

P381:
L’espace, dans les films de Lynch, est donc une hétérotopie, pour reprendre le terme de Foucault. Il s’agit certesd’un espace qui, extérieurement, ressemble à celui de la réalité américaine, qui est donc pourvu de toutes les références, de tous les comportements et de toutes les images auxquelsnous sommes fort habitués, mais qui fait tout de même naître chez l’observateur le sentiment d’être déplacé dans un autre espace, dans un espace parallèle . De ce point de vue, il est particulièrement intéressant d’entendre Foucault dire que l’hétérotopie est le lieu où les temps s’accumulent, où l’histoire s’accumule – par exemple le musée, la bibliothèque ou le cimetière. Mais on peut aussi dire que l’hétérotopie est un espace dans lequel les esprits du passé règnent et prennent possession du temps présent.

Lynch, D. (2002) Master Class with David Lynch. In: Tirard, L. Moviemakers’ Master Class: Private lessons from the world’s foremost directors. New York: Faber and Faber.

(Lynch, 2002)P128:
“I have always believed that sound is half of what makes a film work. You have the image on one side, the sound on another, and if you know how to combine them properly, then the whole is stronger than the sum of the parts. The image is made up of different elements, most of them hard to control perfectly – light, frame, acting, and so on. Sound, however – and I include music in that category – is a concrete and powerful entity which physically inhabits the film.”

p131:
“I like to play with contrasts; I like using lenses that give a greater depth of field; and I like extreme close-ups […] But none of this is systematic.”

Chion, M. (2007) David Lynch. Paris: Cahiers du Cinéma.

(Chion, 2007)P247: About Fred Madison’s house
‘Son intérieur est d’un design minimaliste, souligné par les cadrages et l’écran scope.’

Rodley, C. (2005) Lynch on Lynch. London: Faber and Faber.

P140:
“Making films is a subconscious thing. Words get in the way. Rational thinking gets in the way. It can really stop you cold. But when it comes out in a pure sort of stream, from some other place, film has a great way of giving shape to the subconscious. It’s just a great language for that.”

P225:
it’s about a couple who feel that somewhere, just on the border of consciousness – or on the other of that border – are bad, bad problems. But they can’t bring them into the real world and deal with them. So this bad feeling is just hovering there, and the problems abstract themselves and become other things. I just becomes like a bad dream.

(Rodley, 2005)P225: the madison house section repeatedly uses fade-ins and fade-outs – from and to black

(Rodley, 2005)P225:
Q: Fred and René’s house has an uncertain geogrpahy. It seems that it might be endless: that once you step into it, you’re entering some potentially vast, dark labyrinth.
A: that’s the way it is in relationships sometimes.You just don’t know how they’re going to go, if there’s an end to them of if there’s just more trouble.

(Rodley, 2005)P225:
“production design is mood”

(Rodley, 2005)P226: sound in the madison house
“the home is a place where things can go wrong, and the sound comes out of that idea. If you have a room, and it’s really quiet, or if there’s no sound, you’re just looking at this room. If you want a certain kind of mood, you find the sound that creeps into that silence: that starts giving you a feeling. And there are also sounds that kill a mood. So it’s getting rid of everything that you don’t want, and then building up all the things that are gonna support it and make it whole.
(Rodley, 2005)P227: about the drones and rumbles in the Madison house
“there’s one channel of the six-tracks that’s going to the subwoofer. […] There’s an uneasiness there.”

Astic, G. (2004) Le purgatoire des sens: Lost Highway de David Lynch. Pertuis: Rouge Profond.

P35: surexposition in the desert love scene

(Astic, 2004)p55: the way the Madison living room is framed and the flattening of the depth of field in certain shots suggest an uncertain geography, with a corridor being alternatively visible and invisible.

(Astic, 2004)P56: stairs are ubiquitous in Lost Highway (and recurring in other Lynch films such as Twin Peaks). Fred goes down stairs to the Death Row and, in a mirror scene, his alter ego Pete goes up stairs in the pimp’s house before he experiences a moment of “total derealisation”. “L’escalier dit ainsi, chez Lynch, l’abandon de la surface et le creusement de la rêverie ou du cauchemar effectué à même la matière architecturale de son film.”

(Astic, 2004)P58 another recurring motif is the hotel, reminiscent of Edward Hooper’s paintings which are a strong visual inspiration for Lynch.

P63: the phone rings in Fred’s soundproofed rehearsing room. Is the phone only ringing in Fred’s head?

(Astic, 2004)P69: when Fred talks with the Mystery Man at Andy’s Party, the music and ambient noise stops, and their words are very clear, the setting becomes visually blurred: it suggest the conversation is taking place inside Fred’s head.

(Astic, 2004)P79: when Fred has a nightmare of his murdering Renée, the bedsheets are black. In the videos, they are white.

(Astic, 2004)P80: There a triptych of paintings in the Madison living room. When Pete receives a phone call from Mr eddy and the Mystery Man, his worried parents have disappeared when he raises his gaze: instead, he sees three landscape paintings that were not there before, “absurdly highlighted by the focus of the camera.”

(Astic, 2004)p84: sparsity of the dialogue, with lots of silence between lines which gives a “pure sensation of dilated time”

(Astic, 2004)p91: the Madison house is always framed so ad to never be shown in its entirety

(Astic, 2004)p100: the seemingly endless corridor at the end of which Renée anxiously calls to Fred

(Astic, 2004)p100: the recurring images of mirror suggest Fred’s shattered personality (women in mirrors, Fred in the window, Alice reflected in the mirror in the scene where she submits to Mr Eddy, Pete reflected in the car window, Andy’s face reflected in the glass table)

(Astic, 2004)p102:
At the end of the endless corridor, Fred looks at himself in a mirror that is not the only mirror we have seen so far (in the bedroom). The scene 45 in the screenplay suggests this mirror is in the living room: it can only be in this part of the living room that is always occulted by the framing.

(Astic, 2004)P128:
The cinemascope format “flattens the verticals”, “enlarge black surfaces” and “widens the lateral convergence lines”: it distorts the perspective in a way that sends the characters into a purely “mental space”.

P132: the scene where Pete sees Alice for the first time is blurred, suggesting fantasy.

Chion, M. (2009) Film, a sound art. New York: Colombia University Press.

(Chion, 2009)P149: “Lynch’s characters often speak as thoughas though they were being listened to others, by some third party lurking in the shadows – which is, in fact, the case since they are listened to by us. But that also means that they seem to be observing us listening to them. So they create a void in their voice, which then gives greater force to the sound that comes after.”

(Chion, 2009)p205: “fundamental noise” (never pure silence in Lynch films)

McGowan, T. (2007) The impossible David Lynch. New York: Columbia University Press.

(McGowan, 2007)P157: Fred’s house
‘subdued lightning’, ‘minimalist décor’, ‘drab colours (black, gray, taupe, dark orange)’, ‘minimized depth of field’

(McGowan, 2007)P158: Pete’s house
‘bright lightning’, ‘colorful furniture and décor’, ‘no empty space’, ‘depth of field’
P167: ‘traditional conventions of Hollywood realism’

(McGowan, 2007)P168: Pete section: constant background music, the actors speak naturally without ‘lengthy and awkward pauses’.

(McGowan, 2007)P162: Fred and the Mystery Man at the Party
‘the background noise of the party dims to become almost inaudible, as if, in the midst of this crowded party, the Mystery Man and Fred are having a private – intrapsychic – conversation’

Zizek, S. (2000) The art of the ridiculous sublime: on David Lynch’s Lost Highway. Seattle: Walter Chapin Simpson Center for the Humanities/University of Washington.

Zizek (2000) interpret the stylistic difference between the world of Fred and Pete as the separation between, on the one side, the drabness of ‘pure, aseptic reality’ and, on the other side, ‘fantasy’. For Zizek, those two aspect constantly merge in the way we usually perceive our environment: fantasy constantly ‘sustains our “sense of reality”’, protecting us, somehow, from its drabness and making the world liveable. We are simply not used to seeing ‘reality deprived of fantasy’ and seeing it through Fred’s eyes causes a shock for the viewer. This forced separation of the reality and fantasy elements of our usual perception, Zizek calls the “extraneation” effect.

Hughes, D. (2001) The complete Lynch. London: Virgin.

(Hughes, 2001)P208: Peter Deming cinematographer on fred in the corridor
“Normally you would try and separate people from the background by putting a little backlight on them, but we thought it was subtly creepy to have people coming in and out of black, or standing there and becoming part of the background, and to have the audience not really knowing what could come out of the black, so you’re anticipating stuff.”

(Hughes, 2001)P211: at a preview screening, Lynch made the projectionnist turn up the volume to emphasize the ‘background drones and almost subliminal effects’.

(Hughes, 2001)P222: Peter Deming denies the difference in cinematography between Fred and Pete’s parts are a stylistic choice, he says they are a mere consequence of the locations where they were shot.

Berthomieu, P. & Lauliac, C. (2001) Music in a world of sounds: David Lynch par Angelo Badalamenti. Positif, December 2001, pp.89-92.

Music drowns in the sound design, so that the viewer sometimes doubt there is any music at all.

Henry, M. (2001) David Lynch: Désirer l’idée. Positif, December 2001, pp.83-88.

(Henry, 2001)Lynch explains that his production designer Jack Fisk once told him “If you make a film that takes place in 1955, don’t forget that most of the cars or the furniture would have been made before 1955”

Krohn, B. (1997) Entretien avec David Lynch. Cahiers du Cinéma. N°509 January 1997, pp 26-29.

(Krohn, 1997)David Lynch and his cinematographer, Peter Deming, chose a chocolate brown filter, which causes a dominant colour of “red yellow brownish” to penetrate every images.

Rodley, C. (1997) David Lynch: Mr. Contradiction. Sight & Sound. Vol. 6, Issue 7, July 1996, pp 6-10.

(Rodley, 1997) Present during the Lost Highway shooting, Rodley reports that David Lynch has a ‘very precise delivery in mind’ for the ‘sparse and enigmatic dialogue’, yet he ‘doesn’t give line readings but gives indications of mental states’ to help his actors.

Orr, J. (2009) A Cinema of Parallel Worlds: Lynch & Kieslowski + Inland Empire. Film International. Issue 37, January/February 2009, pp 28-43.

p31: ‘A cinema of parallel worlds leaves behind the sureties of time and place because it abandons a unicameral world for a bicameral world. Here, if “room” is taken generally as enclosed form of Raum, or space, then “unicameral” means one-space cinema and “bicameral” means dual-space cinema.’

Lynch, D. & Gifford, B. (1997) Lost Highway. London: Faber and Faber. That’s the screenplay.

(Lynch & Gifford, 1997) P10: Fred and Renee watch the first video
On the video, ‘the picture is accompanied by an eerie droning sound’

(Lynch & Gifford, 1997)P32:
After Fred stares at himself in mirror that the screenplay locates in the living room, there is a cut to Renee in the bedroom calling out for him, then a cut back to the living room where ‘no one is in the living now, but a shadow moves slowly across a wall’. Then we see the same scene from ‘Renee’s POV’, looking ‘down the hallway’: ‘there is just darkness at the end of the hall. It is eerie. After a moment, fred slowly walks out of the darkness towards Renee. He walks out of the shot and the camera remains on the rectangle of darkness at the end of the hall.’

(Lynch & Gifford, 1997)p32: The next scene is Fred watching the muder tape, with the same ‘droning sound’ on it.

(Lynch & Gifford, 1997)P85: the night just after Pete sees Alice for the first time
Pete ‘hears a succession of highly amplified sounds at intervals with eerie stretches of silence: crickets in fractured cadence; a distant television; a fly buzzing slowly in the room; a moth’s wings beating against light bulbs in the ceiling fixture; the washing of dishes. […] Underlying these sounds is a kind of unearthly, steady drone.’

(Lynch & Gifford, 1997)P86: same scene
‘Pete’s parents POV down the hall towards Pete’s room. There is no one there – just an empty hallway.’
‘Pete’s POV – the hallway and the living room. There is no one in the living room.It’s empty.’

(Lynch & Gifford, 1997)P112-114:
After Sheila screams ‘HE’S SOMEONE ELSE!!!”, ‘the droning sound returns’ and Pete hears ‘every word and every sound’ as ‘loud and distorted’.

(Lynch & Gifford, 1997)P118:
After Pete gets a phone call from Mr Eddy and the Mystery Man, ‘down at the far end of the hall he sees his parents staring at him.’ A close up shows the ‘parents staring in the direction of the living room as if sensing something, but not seeing’. The Parent’s POV then shows ‘the hall and living room beyond. There is no one there.’

(Lynch & Gifford, 1997)P125:
After Andy’s murder, Pete goes upstairs and ‘staggers toward the bathroom at the rear right of the hallway. The hallway suddenly becomes hazy, different from and longer than it appeared to be.’ Doors are numbered like in a hotel. Pete considers door 25, passes it and enters door 26 where he experiences an hallucination involving ‘an extremely whorish version of Alice’. When he flees and closes the door, ‘the hallway has “changed back” to Andy’s hallway. The doors no longer have numbers.’

(Lynch & Gifford, 1997)P134:
Fleeing the desert to escape the Mystery Man, Fred finally stops in front of ‘an old two-storey building’: the ‘Lost Highway Hotel’ and gets a room there. The hallway leading to it is ‘strangely similar to Pete’s vision upstairs at Andy’s’ and his room is number 25. Fred falls asleep and the film cuts to the camera moving down the hallway at night and stopping in front of room 26. Inside Renee and Mr Eddy/Dick Laurent make love.

Full Synopsis

The plot of Lost Highway (1996) needs to be explained in more details because of the complex time structure and relationships between (and changes of) characters that could become confusing otherwise.

The film starts with a view of a highway through a desolate, desert landscape at night shot from inside a moving car. The next scene shows Jazz saxophonist Fred Madison (played by Bill Pullman) at home: a voice in his intercom tells him ‘Dick Laurent is dead’. He looks through the window but can’t see anyone at the door. Over the next few days, Fred and his wife Renee (played by Patricia Arquette) receive anonymous videos showing, first, the outside of their house, then, them sleeping in their bedroom. They call the police. At a party at Andy’s, a friend of Renee’s, Fred meets the Mystery Man who tells him they have met before, and that he is inside Fred’s house at this very moment, proving so with a phone call. Fred is freaked out and asks Andy who the Mystery Man is. Andy replied he is a friend of Dick Laurent, to which Fred automatically replies that Dick Laurent is dead. This confuses and worries Andy and Renee, because they do not know that he is dead, and Fred is not even supposed to know him. Back in their house, Fred checks the house while Renee calls out to him from the bedroom. This echoes a dream Fred had when they started getting the anonymous tapes. The next morning, Fred, alone, watches a new video: on it, he sees himself murdering Renee.

Fred is condemned for the murder of Renee and sent to the death row. He experiences increasingly painful headaches, culminating in a terrible crisis one night. The desert highway at night is shown again. The next morning, Fred has inexplicably vanished from his cell: instead a younger man, Pete Drayton (played by Balthazar Getty) is found in it. Pete is unable to explain how he came to be there and is released to his parents, though a police car secretly follows him constantly. At home, Pete’s parents make mysterious allusions to ‘that night’ before Pete was found in prison. He goes out with friends, and his girlfriend Sheila makes similar allusions. The next day, Pete goes back to the garage where he works as a mechanic and checks the Mercedes of a gangster, Mr Eddy. The cops who follow Pete identify Mr Eddy as ‘Laurent’. Eddy comes back with Alice, a beautiful blonde who looks exactly like Renee (played too by Patricia Arquette). Alice convinces Pete to have a secret affair. Pete begins to experience hallucinations, culminating in a confrontation with Sheila and his parents who all refer again to ‘that night’. Alice tells Pete Mr Eddy knows of their affair and convinces him to steal money from Andy, the guy who introduced Alice to Eddy, and run away together. Pete gets a threatening phone call from Mr Eddy and the Mystery Man. Pete meets Alice at Andy’s house: it is the same Andy whose party Fred and Renee Madison went to. Pete finds a photograph showing both Alice and Renee between Andy and Mr Eddy. Pete accidentally murders Andy and experiences hallucinations involving a hotel lobby. Pete and Alice drive off to the desert (recurring view of the deserted highway at night). As they make love, Alice suddenly leaves him and vanishes. Pete inexplicably turns into Fred and is violently confronted by the Mystery Man who produces a video camera and tells him Alice’s name is Renee.

Fleeing the desert to escape the Mystery Man, Fred finally stops in front of the ‘Lost Highway Hotel’ and gets a room there. In the room next to Fred’s, Renee and Mr Eddy/Dick Laurent make love. The next scene shows detectives investigating the crime scene at Andy’s house: they find the photograph, on which Renee is alone between Andy and Mr Eddy/Laurent. Back at the hotel, on what appears to be the next morning, Renee leaves Eddy/Laurent, then Fred attacks him, drags him out from his room as the Mystery Man watches from the window and drives him to the desert. In the desert, Fred and the Mystery Man shoot Eddy/Laurent together but the last shot after he dies shows Fred alone. Fred drives back to his house in Eddy/Laurent’s Mercedes and says ‘Dick Laurent is dead’ on his own intercom. A police car was waiting for him and chases him down the desert highway.

All sources for ‘mental space’ (the concept in general)

Below are all my sources relevant to my research paper. Not everything was actually used. 3 Following posts will explore the concept as found in each of the 3 films studied.

Deleuze, G. (1983) Cinéma 1: L’image-mouvement. Paris: Les Editions de Minuit.

p169:
« espaces deconnectés ou vidés »
« crise de l’image-action: les personnages se trouvaient de moins en moins dans des situations sensori-motrices « motivantes », mais plutôt dans un état de promenade, de balade ou d’errance qui définissait des situations optiques et sonores pures. L’image-action tendait alors à éclater, tandis que les lieux déterminés s’estompaient, laissant monter des espaces quelconques où se développaient les affects modernes de peur, de détachement, mais aussi de fraîcheur, de vitesse extrême et d’attente interminable. »

p170:
« L’école allemande de la peur, notamment avec Fassbinder et Daniel Schmid, élaborait ses extérieurs comme des villes-déserts, ses intérieurs dédoublés dans des miroirs, avec un minimum de repères et une multiplication de points de vue sans raccord. »

p280:
« Ce qui a remplacé l’action ou la situation sensori-motrice, c’est la promenade, la balade et l’aller-retour continuel. La balade avait trouvé en Amérique les conditions formelles et matérielles d’un renouvellement. Elle se fait par nécessité, intérieure ou extérieure, par besoin de fuite. Mais maintenant elle perd l’aspect initiatique qu’elle avait encore dans le voyage allemand (encore dans les films de Wenders), et qu’elle conservait malgré tout dans le voyage beat (« Easy Rider » […]). elle est devenue balade urbaine, et s’est détachée de la structure active et affective qui la soutenait, la dirigeait, lui donnait des directions même vagues. […] C’est en effet le plus clair de la balade moderne, elle se fait dans un espace quelconque, gare de triage, entrepôt désaffecté, tissu dédifférencié de la ville, par opposition à l’action qui se déroulait le plus souvent dans les espaces-temps qualifiés de l’ancien réalisme. »

p281:
« la réalité dispersive et lacunaire, le fourmillement de personnages à interférence faible, leur capacité de devenir principaux et de redevenir secondaires, les évènements qui se posent sur les personnages et qui n’appartiennent pas à ceux qui les subissent ou les provoquent. »
« Ce sont ces images flottantes,ces clichés anonymes, qui circulent dans le monde extérieur, mais aussi qui pénètrent chacun et constituent son monde intérieur, si bien que chacun ne possède en soi que des clichés psychiques par lesquels il pense et il sent, se pense et se sent, étant lui-même un cliché parmi les autres dans le monde qui l’entoure. Clichés physiques, optiques et sonores, et clichés psychiques se nourissent mutuellement. Pour que les gens se supportent, eux-mêmes et le monde, il faut que la misère ait gagné l’intérieur des consciences, et que le dedans soit comme le dehors. »

p282:
« L’idée d’une seule et même misère, intérieure et extérieure, dans le monde et dans la conscience, c’était déjà l’idée du romantisme anglais sous sa forme la plus noire, notamment chez Blake ou Coleridge: les gens n’accepteraient pas l’intolérable si les mêmes « raisons » qui le leur imposaient du dehors ne s’insinuaient en eux pour les faire adhérer du dedans. »

p286:
« Dans la ville en démolition ou en reconstruction, le néo-réalisme fait proliférer les espaces quelconques, cancer urbain, tissu indidéfférencié, terrains vagues, qui s’opposent aux espaces déterminés de l’ancien réalisme. Et ce qui monte à l’horizon, ce qui se profile dans ce monde, ce qui va s’imposer dans un troisième moment, ce n’est même pas la réalité crue, mais sa doublure, le règne des clichés, tant à l’intérieur qu’à l’extérieur, dans la tête et le cœur des gens autant que dans l’espace tout entier. »

Deleuze, G. (1985) Cinéma 2: L’image-temps. Paris: Les Editions de Minuit.

p15:
« Quant à la distinction du subjectif et de l’objectif, elle tend aussi à perdre de son importance, à mesure que la situation optique ou la description visuelle remplacent l’action motrice. On tombe en effet dans un principe d’indéterminabilité, d’indiscernabilité: on ne sait plus ce qui est imaginaire ou réel, physique ou mental dans la situation, non pas qu’on les confonde, mais parce qu’on n’a pas à le savoir et qu’il n’y a même plus lieu de le demander. C’est comme si le réel et l’imaginaire couraient l’un derrière l’autre, se réfléchissaient l’un dans l’autre autour d’un point d’indiscernabilité. »
« une description réaliste traditionnelle: c’est celle qui suppose l’indépendance de son objet, et pose donc une discernabilité du réel et de l’imaginaire (on peut les confondre, ils n’en restent pas moins distincts en droit). Tout autre est la description néo-réaliste du nouveau roman: comme elle remplace son propre objet, pour une part elle en gomme ou en détruit la réalité qui passe dans l’imaginaire, mais d’autre part elle en fait surgir toute la réalité que l’imaginaire ou le mental créent par la parole et la vision. L’imaginaire et le réel deviennent indiscernables. »

p16:
« les situations optiques et sonores pures peuvent avoir deux pôles, objectif et subjectif, réel et imaginaire, physique et mental. Mais elles donnent lieu à des opsignes et sonsignes, qui ne cessent de faire communiquer les pôles, et qui, dans un sens ou dans l’autre, assurent les passages et les conversions, tendant vers un point d’indiscernabilité (et non pas de confusion).

P35: conscience-camera
« elle [la caméra] subordonne la description d’un espace à des fonctions de la pensée. Ce n’est plus la simple distinction du subjectif et de l’objectif, du réel et de l’imaginaire, c’est au contraire leur indiscernabilité qui va doter la caméra d’un riche ensemble de fonctions, et entraîner une nouvelle conception du cadre et des recadrages. S’accomplira le pressentiment d’Hitchcock: une conscience-caméra qui ne se définirait plus par les mouvements qu’elle est capable de suivre ou d’accomplir, mais par les relations mentales dans lesquelles elle est capable d’entrer; Et elle devient questionnante, répondante, objectante, provocante, théorématisante, hypothétisante, expérimentante. »

p58: « le cinéma dit moderne »
« Des personnages, pris dans des situations optiques et sonores pures, se trouvent condamnés à l’errance ou à la balade. Ce sont de purs voyants, qui n’existent plus que dans l’intervalle de mouvement, et n’ont même pas la consolation du sublime, qui leur ferait rejoindre la matière ou conquérir l’esprit. Ils sont plutôt livrés à quelque chose d’intolérable, qui est leur quotidienneté même. »
« Les images-rêve à leur tour semblent bien avoir deux pôles, qu’on peut distinguer d’après leur production technique. L’un procède par des moyens riches et surchargés, fondus, surimpressions, décadrages, mouvements complexes d’appareil, effets spéciaux, manipulations de laboratoire, allant jusqu’à l’abstrait, tendant à l’abstraction. L’autre au contraire est très sobre, opérant par franches coupures ou montage-cut, procédant seulement à un perpétuel décrochage qui « fait » rêve, mais entre objets demeurant concrets. La technique de l’image renvoie toujours à une métaphysique de l’imagination: c’est comme deux manières de concevoir le passage d’une image à l’autre. A cet égard, les états oniriques sont par rapport au réel un peu comme les états « anormaux » d’une langue par rapport à la langue courante: tantôt surcharge, complexification, sursaturation, tantôt au contraire élimination, ellipse, rupture, coupure, décrochage. »

p94: Image-cristal
« L’image-cristal, ou la description cristalline, a bien deux faces qui ne se confondent pas. C’est que la confusion du réel et de l’imaginaire est une simple erreur de fait, et n’affecte pas leur discernabilité: la confusion se fait seulement « dans la tête » de quelqu’un. Tandis que l’indiscernabilité constitueune illusion objective; elle ne supprime pas la distinction des deux faces, mais la rend inassignable, chaque face prenant le rôle de l’autre dans une relation qu’il faut qualifier de présupposition réciproque, ou de réversibilité. […] L’indiscernabilité du réel et de l’imaginaire, ou du présent et du passé, de l’actuel et du virtuel, ne se produit donc nullement dans la tête ou dans l’esprit, mais est le caractère objectif de certaines images existantes, doubles par nature. »

p161:
« la distinction bergsonienne entre le « souvenir pur », toujours virtuel, et « l’image-souvenir », qui ne fait que l’actualiser par rapport au présent. […] le souvenir pur ne doit surtout pas être confondu avec l’image-souvenir qui en découle, mais se tient comme un « magnétiseur » derrière les hallucinations qu’il suggère. »

p169:
« espaces quantiques chez Robbe-Grillet, espaces probabilitaires et topologiques chez Resnais, espaces cristallisés chez Herzog et Tarkovsky »
« les espaces cristallisés, quand les paysages deviennent hallucinatoires dans un milieu qui ne retient plus que des germes cristallins et des matières cristallisables. »

p171: Puissance du Faux
« présents incompossibles »
« passés non-nécessairement vrais »
« la narration cesse d’être véridique, c’est à dire de prétendre au vrai, pour se faire essentiellement falsifiante. Ce n’est pas du « chacun sa vérité », une variabilité concernant le contenu. C’est une puissance du faux qui remplace et détrône la forme du vrai, parce qu’elle pose la simultanéité de présents incompossibles, ou la coexistence de passés non-nécessairement vrais. La description cristalline atteignait déjà à l’indiscernabilité du réel et de l’imaginaire, mais la narration falsifiante qui lui correspond fait un pas de plus, et pose au présent des différences inexplicables, au passé des alternatives indécidables entre le vrai et le faux. L’homme véridique meurt, tout modèle de vérité s’écroule, au profit de la nouvelle narration. Nous n’avons pas parlé de l’auteur essentiel à cet égard: c’est Nietzsche, qui, sous le nom de « volonté de puissance », substitue la puissance du faux à la forme du vrai, et résout la crise de la vérité, veut la régler une fois pour toutes, mais, à l’opposé de Leibniz, au profit du faux et de sa puissance artiste, créatrice… »

p174:
« La narration véridique se développe organiquement, suivant des connexions légales dans l’espace et des rapports chronologiques dans le temps […] la narration implique une enquête ou des témoignages qui la rapportent au vrai […] c’est toujours à un système du jugement que la narration se rapporte. […] La narration falsifiante, au contraire, échappe à ce système, elle brise le système du jugement, parce que la puissance du faux (non pas l’erreur ou le doute) affecte l’enquêteur et le témoin tout autant que le présumé coupable. […] Les évènements eux-m^mes ne cessent de changer avec les rapports de temps das lesquels ils entrent, etles termes, avec leurs connexions. La narration ne cesse de se modifier toute entière, à chacun de ses épisodes, non pas d’après des variations subjectives, mais suivant des lieux déconnectés et des moments dechronologisés. Il y a une raison profonde de cette nouvelle situation: contrairement à la forme du vrai qui est unifianteet tend à l’identification d’un personnage (sa découverte ou simplement sa cohérence), la puissance du faux n’est pas séparable d’une irréductible multiplicité. « Je est un autre » a remplacé Moi = Moi. »

p177:
« S’il y a unité du nouveau cinéma allemand, Wenders, Fassbinder, Schmid, Schroeter ou Schlöndorff, elle est là aussi, comme résultat de la guerre, dans le lien toujours variable entre ces éléments: les espaces réduits à leurs propres descriptions (villes-déserts ou lieux qui ne cessent de se détruire); les présentations directes d’un temps lourd, inutile et inévocable, qui hantent les personnages; et, d’un pôle à l’autre, les puissances du faux qui tissent une narration, pour autant qu’elles s’effectuent dans de « faux mouvements ». La passion allemande est devenue la peur, mais la peur est aussi bien la dernière raison de l’homme, sa noblesse annonçant quelque chose de nouveau, la création qui sort de la peur comme passion noble. »

p192:
« ce que sont l’objet et le sujet dans les conditions de cinéma. Par convention, on appelle objectif ce que « voit » la caméra, et subjectif ce que voit le personnage. »
« le récit [traditionnel/véridique] est le développement des deux sortes d’images, objectives et subjectives, leur rapport complexe qui peut aller jusqu’à l’antagonisme, mais qui doit se résoudre dans une identité du type Moi = Moi: identité du personnage vu et qui voit, mais aussi bien identité du cinéaste-caméra, qui voit le personnage et ce que le personnage voit. […] C’est la distinction de l’objectif et du subjectif, mais aussi bien leur identification, qui se trouvent mises en question dans un autre mode de récit. »

p194: Pasolini « « cinéma de poésie » par opposition au cinéma dit de prose »
« Dans le cinéma de poésie, la distinction s’évanouissait entre ce que voyait subjectivement le personnage et ce que voyait objectivement la caméra, non pas au profit de l’un ou de l’autre, mais parce que la caméra prenait une présence subjective, acquérait une vision intérieure, qui entrait dans un rapport de simulation (« mimesis »)avec la manière de voir du personnage. […] S’établissait une contamination des deux sortes d’images, telle que les visions insolites de la caméra (l’alternance de différents objectifs, le zoom, les angles extraordinaires, les mouvements anormaux, les arrêts…) exprimaient les visions singulières du personnage, et que celles-ci s’exprimaient dans celles-là, mais en portant l’ensemble à la puissance du faux. »

p195:
« Ce que Nietzsche avait montré: que l’idéal du vrai était la plus profonde fiction, au coeur du réel, le cinéma ne l’avait pas encore trouvé. »

p208:
« Même quand le cinéma européen se contente du rêve, du fantasme ou de la rêverie, il a pour ambition de porter à la conscience les mécanismes inconscients de la pensée. »

p210:
« S’élabore un circuit qui comprend à la fois l’auteur, le film et le spectateur. Le circuit complet comprend donc le choc sensoriel qui nous élève des images à la pensée consciente, puis la pensée par figures qui nous ramène aux images et nous redonne un choc affectif. Faire coexister les deux, joindre le plus haut degré de conscience au niveau le plus profond d’inconscient: l’automate dialectique. »

p276:
« Nous ne croyons plus à un tout comme intériorité de la pensée, même ouvert, nous croyons à une force du dehors qui se creuse, nous happe et attire le dedans. Nous ne croyons plus à une association des images, même franchissant des vides, nous croyons à des coupures qui prennent une valeur absolue et se subordonnent toute association. Ce n’est pas l’abstraction, ce sont ces deux aspects qui définissent le nouveau cinéma « intellectuel ». […] Le cerveau coupe ou fait fuir toutes les associations intérieures, il appelle un dehors au delà de tout monde extérieur. […] C’est un cinéma d’inspiration néo-psychanalytique: donnez-moi un lapsus, un acte manqué, et je reconstruitai le cerveau. C’est une structure topologique du dehors et du dedans, et c’est un caractère fortuit à chaque stade des enchaînements ou médiations, qui définit la nouvelle image cérébrale. »
p278: « cinéma moderne »
« un renversement tel que l’image est désenchaînée, et que la coupure, ou l’interstice entre deux séries d’images, ne fait plus partie ni de l’une ni de l’autre des séries: c’est l’équivalent d’une coupure irrationnelle, qui détermine les rapports non-commensurables entre images. […] Au lieu d’une image après l’autre, il y a une image plus une autre, et chaque plan est décadré par rapport au cadrage du plan suivant. »

p356: Conclusion of the book!!!
« Ce qui met en question ce cinéma d’action après la guerre, c’est la rupture même du schéma sensori-moteur: la montée de situations auxquelles on ne peut plus réagir, de milieux avec lesquels il n’y a plus que des relations aléatoires, d’espaces quelconques, vides ou déconnectés qui remplacent les étendues qualifiées. Voilà que les situations ne se prolongent plus en action ou réaction, conformément aux exigences de l’image-mouvement. Ce sont de pures situations optiques et sonores, dans lesquelles le personnage ne sait comment répondre, des espaces désaffectés dans lesquels il cesse d’éprouver et d’agir, pour entrer en fuite, en balade, en va-et-vient, vaguement indifférent à ce qui lui arrive, indécis sur ce qu’il faut faire. Mais il a gagné en voaynce ce qu’il a perdu en action ou réaction: il VOIT, si bien que le problème du spectateur devient « qu’est-ce qu’il y a à voir dans l’image? » (et non plus « qu’est ce qu’on va voir dans l’image suivante ? »). »

p357: Different types of time-images:
1)opsignes (vision-images), sonsignes (sound-images): purely audio visual situations, the very first types of time-images (described in previous quote)
2)image-rêve/onirosigne (dream-image) and image-souvenir/mnémosigne (memory-image)
3)image-cristal/hyalosigne (cristal-image): « la situation d’une image actuelle et de sa propre image virtuelle, si bien qu’il n’y a plus d’enchaînement du réel et de l’imaginaire mais indiscernabilité des deux dans un perpétuel échange. »« en s’élevant à l’indiscernabilité du réel et de l’imaginaire, les signes de cristal dépassent toute psychologie du souvenir et du rêve, autant que toute physique de l’action. » « C’est le temps en personne qui surgit dans le cristal, et que ne cesse de recommencer son dédoublement, sans aboutissement, puisque l’échange indiscernable est toujours reconduit et reproduit. L’image temps directe ou la forme transcendantale du temps, c’est ce qu’on voit dans le cristal; aussi bien les hyalosignes, les signes cristallins, doivent-ils être dits miroirs ou germes du temps. »
4)chronosignes (time-image): « les rapports intérieurs de temps sous forme topologique ou quantique » « Nous ne sommes plus dans une distinction indiscernable du réel et de l’imaginaire, qui caractérisait l’image-cristal, mais dans des alternatives indécidables entre nappes de passé, ou des différences « inexplicables » entre pointes de présent, qui concernent maintenant l’image-temps directe. Ce qui est en jeu, ce n’est plus le réel et l’imaginaire, mais le vrai et le faux. Et de même que le réel et l’imaginaire devenaient indiscernablesdans des conditions très précises de l’image, le vrai et le faux deviennent maintenant indécidables ou inextricables: l’impossible procède du possible, et la passé n’est pas nécessairement vrai. C’est une nouvelle logique qu’il faut inventer, non moins que tout à l’heure une nouvelle psychologie. »
5)génésignes: images à la puissance du faux (images to the power of false): « Tantôt […] ce sont les personnages qui forment les séries comme autant de degrés d’une « volonté de puissance » par laquelle le monde devient une fable. Tantôt c’est un personnage qui franchit lui-même la limite, et qui devient un autre, sous un acte de fabulation. »

p361: Consequences of time-image on framing and editing:
« L’image dite classique devait être considérée suivant deux axes. Ces deux axes étaient les coordonnées du cerveau: d’une part les images s’enchaînaient ou se prolongeaient, suivant des lois d’association, de contiguïté, de ressemblance, de contraste ou d’opposition; d’autre part les images associées s’intériorisaient dans un tout comme concept (intégration), qui ne cessait à son tour de s’extérioriser dans des images associables ou prolongeables (différenciation). […]C’était le double aspect de l’image-mouvement,définissant le hors-champ: d’une part elle communiquait avec u extérieur, d’autre part elle exprimait un tout qui change. Le mouvement dans son prolongement était la donnée immédiate, et le tout qui change, c’est à dire le temps, était la représentation indirect ou médiate. Mais il ne cessait d’y avoir circulation des deux, intériorisation dans le tout, extériorisation dans l’image, cercle ou spirale qui constituait pour le cinéma, non moins que pour la philosophie, le modèle du Vrai comme totalisation. »
image moderne: « les images ne s’enchaînent plus par coupures rationnelles, mais se ré-enchaînent sur coupures irrationnelles. […] Il n’y a plus lieu de parler d’un prolongement réel ou possible capable de constituer un monde extérieur: nous avons cessé d’y croire, et l’image est coupée du monde extérieur. Mais l’intériorisation ou l’intégration dans un tout comme conscience de soi n’a pas moins disparu. […] La pensée, comme puissance qui n’a pas toujours existé, naît d’un dehors plus lointain que tout monde extérieur, et, comme puissance qui n’existe pas encore, s’affronte à un dedans, un impensable ou un impensé plus profond que tout monde intérieur. En second lieu, il n’y a donc plus mouvement d’intériorisation ni d’extériorisation, intégration ni différenciation, mais affrontement d’un dehors et d’un dedans indépendamment de la distance, cette pensée hors d’elle-même et cet impensé dans la pensée.»

p363: Consequences on sound design:
« Il faut que le sonore devienne lui même image au lieu d’être une composante de l’image visuelle; il faut donc la création d’un cadrage sonore, tel que la coupure passe entre les deux cadrages, sonore et visuel; dès lors, même si le hors-champ subsiste en fait, il faut qu’il perde toute puissance de droit, puisque l’image visuelle cesse de se prolonger au delà de son propre cadre, pour entrer dans un rapport spécifique avec l’image sonore elle même cadrée (c’est l’interstice entre les deux cadrages qui remplace le hors-champ). »
p364:
« le cinéma moderne a tué le flash-back, autant que la voix off et le hors champ. »

Dean, T. & Millar, J. (2005) Place. London: Thames & Hudson.

The Stalker talking about the Zone in Andrei Tarkovsky’s film:
“Our moods, our thoughts, our emotions, our feelings can bring about change here. And we are in no condition to comprehend them. Old traps vanish, new ones take their place; the old safe places become impassable, and the route can either be plain and easy, or impossibly confusing. That’s how the Zone is. It may even seem capricious. But in fact, at any moment it is exactly as we devise it, in our consciousness… everything that happens here depends on us, not on the Zone.

P68: Sartre on the Fantastic again
“The law of the fantastic condemns it to encounter instruments only. These instruments are not … meant to serve men, but rather to manifest unremittingly an evasive, preposterous finality. This accounts for the labyrinth of corridors, doors and staircases that lead to nothing, the innumerable signs that line the road and that mean nothing. In the “topsy-turvy” world, the means are isolated and posed for their own sake.”

“Power and paranoia: history, narrative and the American cinema, 1940-1950”, Dana Polan quotes Jean-Paul Sartre on the Fantastic:
“Objects don’t have the mission of serving ends but rather of relentlessly manifesting a fleeting and unsettling finality: thus, this labyrinth of hallways, doors, and stairways that lead nowhere, innumerable signposts that dot routes and signify nothing.”

Sartre, J. (1947) Aminidab ou du fantastique considéré comme un langage. In: Sartre, J. Situations. Paris: Gallimard.

P127:
‘Le fantastique n’est plus, pour l’homme contemporain, qu’une manière entre cent de se renvoyer sa propre image.”

P130: the original quote
“Mais le fantastique s’évanouirait à l’instant; la loi du genre le condamne à ne rencontrer jamais que des outils. Ces outils, nous l’avons vu, n’ont pas mission de les servir mais de manifester sans relâche une finalité fuyante et saugrenue: de là ce labyrinthe de couloirs, de portes, d’escaliers qui ne mènent à rien; de là ces poteaux ndicateurs qui n’indiquent rien, ces innombrables signes qui jalonnent les routes et ne signifient rien.”

My translation (more literal and faithful to style than the 2 others):
“The law of [the fantastic] condems him [the hero] to encounter instruments only. The mission of these instruments is not to serve him, but to relentlessly manifest a fleeting and preposterous finality: hence this labyrinth of corridors, doors and staircases that lead nowhere; hence those signposts that indicate nothing, those innumerable signs that line the roads and signify nothing.”

Bachelard, G. (1957) La Poétique de l’espace. Paris: Presses Universitaires de France.

P18:
il semble que l’image de la maison devienne la topographie de notre être intime

P78:
Dans le règne des valeurs, la clef ferme plus qu’elle n’ouvre. La poignée ouvre plus qu’elle ne ferme.

P90:
il y aura toujours plus de choses dans un coffret fermé fermé que dans un coffret ouvert. La vérification fait mourir les images. Toujours, imaginer sera plus grand que vivre. Le travail du secret va sans fin de l’être qui cache à l’être qui se cache. Le coffret est un cachot d’objets. Et voici que le rêveur se sent dans le cachot de son secret.

P196:
le cauchemar est fait d’un doute subit sur la certitude de l’en dedans et sur la netteté de l’en dehors.

Vidler, A. (1992) The Architectural Uncanny: Essays in the Modern Unhomely. Cambridge, MA: MIT Press.

P x:
the resurgent interest in the uncanny as a metaphor for a fundamentally unlivable modern condition

p10:
the “uncanny” is not a property of space itself nor can it be provoked by any particular spatial conformation; it is, in its aesthetic dimension, a representation of a mental state of projection that precisely elides the boundaries of the real and the unreal in order to provoke a disturbing ambiguity, a slippage between waking and dreaming.

P33: about dark eyes as opposed to blue eyes in Hoffman’s the Sandman. The sandman only threatens to steal dark “uncanny” eyes (not for essay but I liked that, probably because I’ve got brown eyes… It’s nice to know they’re “uncanny”… 😉
“The latter, dark-sighted eyes are described as flashing with inner light, with fire; they project rather than reflect, thrusting inner forces onto the outside world, working on it to change and distort it. To the possessors of such potentially lethal instruments, simple mirrors seem lifeless […] Those who possess only mirrors, those of the homely eyes, however, are not afraid of losing them: the Sandman will not, Klara affirmed, “harm my eyes”. But those with inner, uncanny eyes are always fearful of losing their powers of sight; disconnected from the physical eye, the mental eye can all too easily be extinguished, or even vanquished by stronger eyes. Thus freud will interpret the fear of losing sight as a substitute for the dread of castration.”

p43: Melville “I and My Chimney”
“going through the house you seem to be forever going somewhere and getting nowhere.”

P186:
In this last film [Blue Velvet], the total breakdown of a determined sense of Bachelard’s “coefficient of adversity”is marked by the continuous sliding between states of terror, amusement, and sheer banality.

Vidler, A. (2000) Warped space: Art, Architecture, and Anxiety in Modern Culture. Cambridge, MA: MIT Press.

P25: “derealization” (‘psychological alienation’ caused by the modern city, term invented by the Vienna Circle)

p72: For Marienbad (quotes Siegfried Kracauer Hotelhalle)
the hotel lobby (Hotelhalle), seen by Kracauer as the paradigmatic space of the modern detective novel, and thus epitomizing the conditions of modern life in their anonymity and fragmentation.

P148:
Minkowski writes of “black” or “dark” space, that space which, despite all loss of vision – in the dark or blindfolded – a subject might still palpably feel: the space of bodily and sensorial if not intellectual existence.

P216: on Kafka, double quotes are Javier Navarro de Zuvillaga “Kafka’s concepts of space”
This sense of cosmic anxiety, already noted by Benjamin, creates a virtual architecture in Kafka’s novels and short stories that varies constantly “according to the mood of the character,” that “changestogether with the physiological momentum of the character”: “one recalls the endless corridors which offered K an ever-longed-for escape but simultaneously one notices that these long corridors could never be contained within the limits of perspective.” […] All Kafka’s spaces, as described, are banal and normal enough – offices, corridors, bedrooms, and the like – but are transformed into a frightening abnormality by the projections and introjections of their inhabitants.

P240: Nietzsche was the first to describe the modern experience as “labyrinthine”, then reused by Benjamin (my note: and Sartre in Aminidab)

p250: more on Foucault’s heterotopia I’ve already read about in the Lynch essay, but still not defined!
“The mirror functions as a heterotopia in this respect: it makes this place that I occupy at this moment when I look at myself in the glass at once absolutely real, connected with all space that surrounds it, and absolutely unreal, since in order to be perceived it has to pass through this virtual point which is over there.”
(Michel Foucault “Of Other Spaces”, Diacritics (Spring 1986) )

“Power and paranoia: history, narrative and the American cinema, 1940-1950”, Dana Polan quotes Jean-Paul Sartre on the Fantastic:
“Objects don’t have the mission of serving ends but rather of relentlessly manifesting a fleeting and unsettling finality: thus, this labyrinth of hallways, doors, and stairways that lead nowhere, innumerable signposts that dot routes and signify nothing.”

Benjamin, Surrealism The Last Snapshot of the European Intelligentsia (1929)

“ perceive the revolutionary energies that appear in the “outmoded”, in the first iron constructions, the first factory buildings, the earliest photos, the objects .that have  begun to be extinct, grand pianos, the dresses of five years ago, fashionable restaurants when the vogue has begun to ebb from them. […] No one before these visionaries and augurs perceived how destitution—not only social but architectonic, the poverty of interiors/enslaved and enslaving  objects- can be suddenly transformed into revolutionary nihilism.”

Freud, The Uncanny

“”every affect arising from an emotional impulse – of whatever kind – is converted into fear by being repressed, it follows that amongst those things that are felt to be frightening there must be one group in which it can be shown that the frightening element is something that has been repressed and now returns. […] something that was long familiar to the psyche and was estranged from it only through being repressed. […] ‘Something that should have remained hidden and has come into the open’.”
“an uncanny effect often arises when the boundary between fantasy and reality is blurred, when we are faced with the reality of something that we have until now considered imaginary, when a symbol takes on the full function and significance of what it symbolizes.”

Mark Cousins, introduction to Freud the Unconscious

“Without noticing it, Freud makes here a contribution to the very idea of ‘reality’. We might think that most philosophers would assert that ‘reality’ is whatever is the case; the human science might adjust that by thinking that ‘reality’ is all that people think is the case. Freud’s concern to think out the difference between phantasy and reality leads him to the novel proposal that reality is an obstacle. It follows that the boundary between reality and phantasy is no longer something like the difference between a mental event and a real event. I am always within a phantasy as long as I meet no obstacle to its satisfaction. Reality is not a topographical category, it is not that which is outside my skin, it is whatever is an obstacle to the satisfaction of a wish. One way of charting the progress of Freud’s thought is that he finds the obstacles of reality more and more efficacious in the block they offer to desire just as he becomes increasingly convinced by the archaic character of desire and its relative ineducability by reason and the world. The very existence of the unconscious had alienated the subject from his own consciousness. Now the unconscious alienates the subject from full acceptance of external reality. Ultimately, the subject is the very battleground over which reality and phantasy lay their claims.”

“Fantasy, the Uncanny and Surrealist Theories of Architecture”, Anthony Vidler (2003)

“Rather what Surrealism motivated was the uncanny of the Other, which for Surrealism was the ‘real’ – the uncanny sense that the normal was nothing more than a complex of repressed objects. In the aesthetic sense of Surrealism, this normal was modernism itself and the uncanny of Surrealism was no more than the repressed of modernism, an apparent normal that in fact was a mask for the ‘real’ pathological.
In architectural terms, this search for modernism’s repressed underlife was concentrated in three domains – domains that the modernists had clearly and polemically identified as the basis of their attack on tradition: the solid, load-bearing wall that afforded traditional protection and privacy; the bourgeois house and its kitsch-like trappings of ‘home’ or ‘Heimat’; and the objects of everyday life, which, while for the most part mass-produced, were still encumbered with ornament and encrusted with historical references. Against these three hold-outs of tradition in modernity “

“The Uncanny”, Margaret Iversen, 2005

“The scene for the emergence of uncanny strangeness is, after all, the familiar, conventional or banal. This is so because the ‘familiar’ is constituted by the repression of childhood traumatic experience or the real of unconscious fantasy. The familiar must inevitably have a simulacral quality because the real has been expelled. David Lynch beautifully demonstrates this mutual dependence in his film, Blue Velvet (1986). The white picket-fenced world of Lumberton shown in the opening sequence has such stereotypical clarity that one’s gaze slides right off the image, unable to get any purchase. Lynch makes it clear that the bourgeois residential area has this two-dimensional simulacral quality precisely because reality (here a criminal underclass and the unconscious) has been marginalized, banished to the other side of the tracks. For me, the uncanny is not the simulacrum itself, but that which agitates its shiny surface.”

Film Noir / Sartre on the Fantastic / Lost Highway & Mulholland Drive

In her book about film noir “Power and paranoia: history, narrative and the American cinema, 1940-1950”, Dana Polan quotes Jean-Paul Sartre on the Fantastic:

“The fantastic is no longer for modern man anything but a way of seeing his own reality reflected back at him.” And Sartre goes on to find the traces of this fantastic precisely in the resistance of everyday human objects to everyday human projects in an ordered world in which “each [tool] represents a piece of worked matter, their ensemble is controlled by a manifest order, and the signification of this order is an end, an end that is myself or, more precisely, the human in me, the consumer in me”.”

“Objects don’t have the mission of serving ends but rather of relentlessly manifesting a fleeting and unsettling finality: thus, this labyrinth of hallways, doors, and stairways that lead nowhere, innumerable signposts that dot routes and signify nothing.”

I like the way this quotation refers to the warped spaces in David Lynch’s movies or Resnais’ “ Last year in Marienbad”.

“As Sartre notes in his analysis of the fantastic, much of the horrific uncanniness of a new fantastic art of everyday life derives from its disturbance of systems of communicated meaning; uncannily anticipating Lacan’s argument. Sartre suggests that horror comes from a letter that reaches its destination, but reaches it wrongly.”

Jean-Paul Sartre, “Aminidab, ou du fantastique considere comme une langue”, Situations (Paris: Gallimard, 1947)

In “More than night: film noir in its contexts”, James Naremore talks about david Lynch’s “Lost Highway” and “Mulholland Drive”:

“In regard to Lost Highway, Zizek argues that “one should absolutely insist that we are dealing with a real story (of the impotent husband, etc.) that, at some point (that of the slaughter of Renee), shifts into psychotic hallucination in which the hero reconstructs the parameters of the Oedipal triangle that again make him potent. … [We] return to reality, precisely when … the impossibility of the hallucination reasserts itself””

About the witchy hobo living near the dumpster at Winkie’s Diner in “Mulholland Drive”:
” “He’s the one who’s doing it”, a character says at one point, and at the end of the film we see the derelict in possession of the blue metallic cube that provided a hinge between “dream” and “reality”. Whatever his or her symbolic function might be (abject reality? the Lacanian “Real”? the Freudian id or “it”? the dirt and poverty we’re afrais to recognize?), he os she exists both within and beyond the time-space inhabited by Betty and Diane, and he or she might well be dreaming everything.”

“Diane dreams (or in my view the film dreams) that she is Betty, a fantasmatic ego ideal who achieves blissful sexual love with Rita; afterward, Rita takes Betty to the beautifully tawdry, patently artificial Club Silencio, a melancholic netherworld where fantasy begins to break down and where, in McGowan’s words, “we experience the loss of a relationship we have never had”. Unlike the male character in Lost Highway, Diane elaborates her fantasy to the point where Betty attains a moment of fulfillment, but this entirely imaginary experience is followed by a scene of painful mourning, then by the black hole of the unrepresentable, and then by an awakening into desire – a repetitive, excruciating longing for an object always out of reach, which can be ended only in death.”

“like all Lynch’s films, Mulholland Dr. is affectively complex, oscillating between humor noir and pathos, between horror and sweetness, between irony and sincerity. No director aside from Hitchcock has been able to invest subjective travelling shots with such uncanny and suspenseful effects, as when Betty first moves through her apartment at Havenhurst or when she and Rita walk along a decaying courtyard toward Diane Selwyn’s bungalow.”

Video Art – Sylvia Martin

This books surveys 40 years of video-art.

P10: Andy Warhol 16mm film installation called “Outer and Inner Space” (1965), starring Edie Sedgwick.

http://www.medienkunstnetz.de/works/outer-and-inner-space/

http://www.youtube.com/watch?v=DHz4yWx9MtE

http://www.youtube.com/watch?v=pB8lesKwf5Q

P16: Bruce Nauman, “Live/Taped Video Corridor” (1970): The visitor is filmed in the corridor, and their image is shown on a screen. The closer the viewer comes to the scree, the smaller their image appears (because the camera is located att he opposite end from the screen). “The viewers’s sense of orientation and mental security were equally challenged by this video installation” “visually [multiplying] the feeling of physical distress already caused by the confining space”.

P17: “Pipilotti Rist and Diana Thater play with mentally annexing the viewer in their video installations. With their monumental projections which, from various perspectives, overlay the real architecture and create their own, illusionistic space, they approach the strategies of feature films: that is, conventional narrative films aim at suspending cinema visitors’ belief and getting them to identify with the plot.”

Pipilotti Rist, “Homo Sapiens Sapiens”(2005), projections on the dome of the San Staë Church in Venice.

Diana Thater, “Delphine”(1999), underwater world into which visitors can walk, until they run into the video screens and are brought back to reality.

P18: “conventional narrative cinema works with a parallel film time not connected to reality. The ideal aim of this type of different time level is for the cinema audience to synchronize themselves with it, meaning that they should enter fully into the story and its temporal narrative.”

P24: Gitte Villesen: “I want the line between art and documentary, fiction and reality, to be blurred.”

P24: Eija-Liisa Ahtila «Talo (The House)» (2002) “tells the story of a woman whose connection to reality begins to dissolve. The woman hears voices that disrupt her everyday life and invalidate the “normal” structure of space and time. This work was based upon discussions with psychosis patients who had overcome their illness. Ahtila attempts to cinematically understand an altered spatial and temporal perception, and to audio-visually reproduce abnormal thought processes.” The video contains “perspectively distorted details from the house’s interior”.

http://www.medienkunstnetz.de/works/the-house/

Ahtila’s installation explores the mind of a young woman who undergoes episodes of psychosis, yet in the end somehow comes to term with her newly ordered world. Choosing unremarkable surroundings, objects, and activities, Ahtila depicts the everyday trials of mental illness as a rupture in the flow of images, placing on three screens alternate views.
Nuanced and subtle in her portrayal of mental illness, Ahtila avoids melodrama to present a narrative in which the brilliant light of the Finnish midsummer serves as a backdrop for a domestic drama in which, eventually, an unpredictable psyche adapts, however precariously, to the profound and sometimes marvelous distortions it is capable of producing.
(Source:http://www.dm-art.org/PastExhibitions/exhibition_ahtila.htm)

http://www.dailymotion.com/video/x4vwi5_the-house-eijaliisa-ahtila-1_creation

http://www.dailymotion.com/video/x4w98d_the-house-eija-liisa-ahtila-2_creation

http://www.youtube.com/watch?v=T-ZbvZY7o0Y

P32: Doug Aitken, “Electric Earth” (1999), 8 channel video, “walking through the deserted city at night”, “desolate landscapes, deserted towns, dilapidated industrial zones”.

http://www.medienkunstnetz.de/works/electric-earth/

http://www.youtube.com/watch?v=9zdSMVhqOsQ

http://www.youtube.com/watch?v=LSziysd2Duk

P52: Douglas Gordon, “Twenty four Hour Psycho” (1993)
slowed down version of Hitchcock’s psycho, “cinematic ready-made”

P60: Pierre Huyghe
“Remake”(1994), remake of Hitchcock’s “Rear window”(1954) as a home movie
“Les Incivils”(1995), remake of Pasolini’s “Hawks and sparrows”(1966)

P94: Gillian Wearing, “strange mixture of documentation, theatrical production and everyday life”.

Place – Tacita Dean & Jeremy Millar

The books surveys different interpretation of the theme “Place” in contemporary art. I found a few relevant critical quotes and artists whose practice is similar to mine.

The Stalker talking about the Zone in Andrei Tarkovsky’s film:
“Our moods, our thoughts, our emotions, our feelings can bring about change here. And we are in no condition to comprehend them. Old traps vanish, new ones take their place; the old safe places become impassable, and the route can either be plain and easy, or impossibly confusing. That’s how the Zone is. It may even seem capricious. But in fact, at any moment it is exactly as we devise it, in our consciousness… everything that happens here depends on us, not on the Zone.

P23:
“a romantic notion that the critic John Ruskin called the ‘pathetic fallacy’, the belief that the landscape might be made to mirror the emotional state of the person found within it.”

P38: Baudelaire on the flâneur
“The crowd is his element, as the air is that of the birds and water of fishes. His passion and his profession are to become one flesh with the crowd. For the perfect flâneur, for the passionate spectator, it is an immense joy to set up house in the heart of the multitude, amid the ebb and flow of movement, in the midst of the fugitive and the infinite. To be away from home and yet to feel oneself everywhere at home; to see the world – such are a few of the slightest pleasures of the independent, passionate, impartial natures which the tongue can but clumsily define. The spectator is a prince who everywhere rejoices in his incognito.”

P40: Stan Douglas, Canadian artist made a 6 minute film “Le Détroit” that shows a black woman searching for an unknown object in an abandoned house. The film alludes to the economic problems that turned some parts of Detroit into ghost estates and dilapidated neighbourhoods. “The film is projected onto semi-transparent material, while its negative is projected – with a small time interval – upon the screen’s reverse, thereby emphasising the haunting nature of the narrative.”

http://www.medienkunstnetz.de/works/le-detroit/

P68: Sartre on the Fantastic
“The law of the fantastic condemns it to encounter instruments only. These instruments are not … meant to serve men, but rather to manifest unremittingly an evasive, preposterous finality. This accounts for the labyrinth of corridors, doors and staircases that lead to nothing, the innumerable signs that line the road and that mean nothing. In the “topsy-turvy” world, the means are isolated and posed for their own sake.”

P90: a blue-filter produces the day-for night effect from Hollywood films (‘la nuit américaine’)

P98: Rodney Graham took photographs of Aberdeen, hometown of Kurt Cobain, to show the dereliction of the city, and tacky objects of consumerism.

Aberdeen - rodney graham

P138: Chantal Akerman, Belgian film-maker makes documentary bordering on fiction.

“D’est” (From the East, 1993) shows a journey across Eastern Europe, ordinary people and places are filmed.

http://www.youtube.com/watch?v=7QYByp84_6I

http://www.youtube.com/watch?v=ogdA5s81uBc&feature=related

http://www.youtube.com/watch?v=SDJ3JiSwGYg&feature=related

“From the other Side” explore a small mexican town just outside the USA border where would-be-migrants wait before tempting the crossing, and the opinions of the inhabitants of Douglas, Arizona (on the other side) about the border policy.

P152: Janet Cardiff makes “audio-walks”: she writes a script inspired by mystery/film noir, then go for a walk in a chosen location where she records the script on tape.

P172: J.G. Ballard
“I noted the features of this silent world: the memory earasing white architecture; the enforced leisure that fossilized the nervous system; … the apparent absence of an[y?] social structure; the timelessness of a world beyond boredom, with no past, no future and a diminishing present. Perhaps this was what a leisure-dominated future would resemble? Nothing could ever happen in this affectless realm, where entropic drift calmed the surfaces of a thousand swimming pools.”

Madness and Cinema – Patrick Fuery

Key influences: Freud, Lacan, Derrida, Foucault
Key concerns: meaning and madness
Investigates meaning through “its opposite: madness” [the author’s definition, not mine]
More concerned with the role of the cinema spectator than with the depiction of madness on screen

Useful quotes from the book:

Don’t we analysts know that the normal subject is essentially someone who is placed in the position of not taking the greater part of his internal discourse seriously? Observe the number of things in normal subjects, including yourselves, that it’s truly your fundamental occupation not to take seriously. The principal difference between you and the insane is perhaps nothing other than this. And this is why for many, even without their acknowledging it, the insane embody what we would be led to if we began to take things seriously. So let us, without too great a fear, take our subject seriously.
(Lacan 1993: 123–4)

“To take cinema seriously is not just to work up the analytic side of things; becoming a spectator involves taking what is being seen on the screen seriously, that is, as if it is something real, something meaningful. […]when we become spectators of cinema there is something beyond the interplay between reality and pretence. There is something that dissolves the distinction between film and what could be called the everyday existence of reality.” p7

“In a lecture on madness, Foucault argues that the opportunity to contest (his concern is with the social order in general) has been lost in the contemporary age.5 For Foucault, this is tied up with the relationship of knowledge and madness, and it is what motivates much of his thinking. Foucault wanted to trace the process so he could investigate social institutions. Elsewhere he states: ‘Thus, in order for the big centres of internment to be opened at the end of the seventeenth century, it was necessary that
a certain knowledge of madness be opposed to nonmadness, of order to disorder, and it’s this knowledge that I wanted to investigate’ (Foucault 2000: 261–2). Part of the argument here is that becoming a spectator of cinema – and recall that this does not
simply mean just watching films, but of taking things seriously – is one of the ways the populace has continued the contesting of reason and order through a type of madness. This becomes part of cinema’s seductive qualities.” P9

p12 “Foucault’s sense of transgression (via Bataille) is interesting in this regard:
Transgression is an action that involves the limit, that narrow zone of a line where it displays a flash of its passage, but perhaps also its entire trajectory, even its origin; it is likely that transgression has its entire space in the line it crosses. The play of limits and transgression seems to be regulated by a simple obstinacy: transgression incessantly crosses and recrosses a line that closes up behind it in a wave of extremely
short duration, and thus it is made to return once more right to the horizon of the uncrossable.
(Foucault 2000: 73)”

Summarise Foucault p13:
“The two orders of representing madness then become either the reconfigured madness (sexuality as mad, possession as mad, excess as mad, vapours and bile of madness, madness as it breaks the law or threatens the ethical order) or that which is othered as madness (other cultures, other meanings, other sensibilities, other representational systems).”

“If it were possible to represent madness then all those other things that are seen as beyond the representational field (such as ecstatic pleasure, freedom, impossibility itself) may also come into focus.” p14

His central idea throughout the book: “the impossibility of representing madness outside of madness” p15

“Cultural paranoia acknowledges the need to colonise the unconscious in order to control, and represents the fear of this. A key to the processes of ideological power in these terms is the ascribing of madness to difference.” P19

P19: the figure of the wanderer/outsider associated to madness because “represent the existence outside the stabilising/stable realm of the cultural ideal of the family and its social structure.”

P23: Foucault, intertextual referencing of madness within art (works quote/copy each other)

P24: “Even something like the Surrealist and Dadaist attempts to create a mad cinema fail at this level because they must necessarily commence from the Symbolic (that is, Lacan’s version of the cultural order) and continue to borrow from it.”
OK, but isn’t the symbolic the realm of language whereas the imaginary is the realm of images ? In that case, the surrealist attempts through cinema are not as vain as their attempts through writings (simulated madness in “Immaculate Conception”).

P30: “In this delusive attachment to himself, man generates his madness like a mirage. The symbol of madness will henceforth be that mirror which, without reflecting anything real, will secretly offer the man who observes himself in it the dream of his own presumption. Madness deals not so much with truth and the world, as with man and whatever truth about himself he is able to perceive.”
(Foucault 1987: 27)16
“one of the implications is that there is knowledge of the self to be found in the images of madness.”

P31 “madness as reducing the mad person to a bestial state, or madness as illumination”

P32: ‘The ultimate language of madness is that of reason, but the language of reason enveloped in the prestige of the image, limited to the locus of appearance which the image defies. It forms, outside the totality of images and the universality of discourse, an abusive, singular organization whose insistent quality constitutes madness’ (Foucault 1987: 95)

P33: “This is the relationship of morality as a cause of the madness (for example, Breaking the Waves (von Trier 1996), Psycho, and Sister, My Sister (Meckler 1994)) as an inversion of the idea that madness is a challenge to the moral order. The oppressive moral order is positioned as causal, or the acts of madness are seen as the
reason for such moral rigour to prevent such madness.”

P41 Fear of madness
“it not simply the fear of madness, its unpredictability, the implied sense of violence, the disruptive force, that carries this aspect of the representation. It is also the fear that in madness exists not the distant, removed other, but the self. One of the things that make the representations of the excesses of passion so compelling is that it is a version of emotions that the spectator has expressed and experienced before. And in this self-recognition lies the fear of that excess and madness.”
“This is the fear of suburbia gone mad, of what is known and understandable suddenly becoming irrational and threatening.”

There is at least one spot in every dream at which it is unplumbable – a navel, as it were, that is its point of contact with the unknown’ and ‘There is often a passage in even the most thoroughly interpreted dream which has to be left obscure; this is because we become aware during the work of interpretation that at that point there is a tangle of dream-thoughts which cannot be unraveled and which moreover adds nothing to the contents of the dream. This is the dream’s navel, the spot where it reaches down into the unknown.
(Freud 1985: 186; 671) p46

P52: scopophilic (the obsessed pleasure of looking) and epistemophilic (the obsessed pleasure for knowledge) drives (see, for example, Freud 1990b: 124).

P53: how psychoanalysis positions anxiety (Angst) in terms of the ego and the libido – that is, with the (obsessive) agencies of the self and pleasure.
‘The Angst in Angst-dreams, like neurotic Angst in general, corresponds to a sexual affect, a libidinal feeling, and arises out of the libido by a process of repression’
(Freud 1990a: 85, translation modified). 1926
Idea changes:
the source of Angst is from the ego (with its dominance of the sense of self) rather than the id (where the libido resides). This, in turn, allows him to posit that it is an issue of different types of Angst – that of the ego and that of the id (see, for example,
Freud 1987: 320–1) – and that the ego-Angst must utilise psychical energy that is desexualised. Freud’s reasoning here is difficult to summarise, but at the core of the argument is the idea of defence. By arguing that Angst is ego based, Freud sees a relationship between the preservation of the self through the recognition of danger. Still, Freud does not dismiss the idea of id-Angst, and its shadowy possibilities remain. Freud’s issue is with origins – the issue of aetiology that appears at the outset (in 1895) and eventually leads to this theorising of an ego-based Angst. Finally,
Freud offers a solution that allows for both ego and libidinal processes. Angst is ego derived, and therefore tied to flight from danger as an act of self-preservation, and at the same time it has an origin in the repression of libidinal urges. Freud’s answer is
that in neurotic Angst we find that the ego ‘is making a similar attempt at flight from the demand by its libido, that it is treating this internal danger as though it were an external one’ (Freud 1986: 453). This further reveals the internal conflict involved in
the neurotic Angst.

P55 realistic Angst and a neurotic Angst:
P58: Freud defines realistic Angst not simply as that which exists in the real world, but as something ‘very rational and intelligible’ (Freud 1986: 441). A real presence of danger will understandably produce this form of Angst, but so too will any perceived sense of threat even if it has no basis in reality.

P62: neurosis is both a compromise and part of a system of defence.30 It is both compromise and defence because this is what is required to negotiate repression, and also to allow the neurotic subject to continue functioning. Without some compromise the neurotic passes into profound madness; without the acts of neuroses the neurotic is defenceless.

P63: We have, according to Freud, two paths when presented with continuing frustration. We can employ the pent up psychical tension into some act in the external world that will give libidinal satisfaction, or we can transform that frustration
into a sublimated act. If either (or both) these acts fail there is the danger of an introverted libido, which ‘turns away from reality, which, owing to the obstinate frustration, has lost its value for the subject, and turns towards the life of phantasy’ (Freud 1987: 120).
Such a scenario sets up a conflict between the internal world of the psyche and the external world of reality; and from this conflict we have neurosis.

P67: the formation of the spectator’s relationship between psychical reality, reality and film’s reality

P70: ‘Both neurosis and psychosis are thus the expression of a rebellion on the part of the id against the external world, of its unwillingness – or, if one prefers, its incapacity – to adapt to the exigencies of reality’ (Freud 1987: 223). The outcomes to this are that neurosis attempts to avoid or ignore reality, whereas psychosis disavows it and creates alternatives to it.39 Either way, one of the most significant aspects of all this is that the subject’s desires are attached to a world of phantasy. Freud argues that this world is ‘separated from the real, external world at the time of the introduction of the reality principle’ and ‘it is from this world of phantasy that the neurosis draws the material for its new wishful constructions’ (Freud 1987: 225; 226). Once more, the difference between neurosis and psychosis in this aspect of phantasy is important. Neurosis, Freud argues, will be attached to a part of a reality. This means it can enjoy a status neither strictly in the world of phantasy nor reality, but a combination of the two.
Such a status has a number of important implications for the neurotic spectator and the idea of cinema as neurosis. The cinematic text is always positioned precisely as a part of a world of phantasy attached to a part of reality; and the reality principle is used by the spectator to demarcate the pleasures and travails of watching a film beyond, and within, a sense of reality. The sense of neurosis comes not simply from these relational contexts of phantasy and reality, however. The neurotic spectator is not just enveloping phantasies in senses of realism (and vice versa), but is actually creating substitutes for reality through the attachment of one world order to the other. To do so requires a disturbance beyond the idea of film as a fictional world order. Such an idea insists on the condition that all spectators exist in potentia neurotic, and the pleasure of cinema is the continual capacity to construct narratives of neurosis. In other words, it is never a straightforward repetition of the pleasures of escapist phantasies, but rather the pleasure is derived from exploring (largely in an unconscious fashion) the different ways to attach phantasy to reality. Thus the
compulsion of this repetition is the mechanism of constructing attachments, rather than the attachments themselves. This is why the neurotic spectator may never be concerned with working out a particular type of neurosis – and so cinema is not a type of therapy – but instead is using the scopic drive to construct a subjectivity that plays with what it is to be neurotic.

P75:
“This cleaving of the sign is what constitutes the onset of psychosis for Lacan. It is the moment when the sign is divided into its constitutive elements of signifier and signified (see, for example, Lacan 1993: 268) so that it cannot function in quite the same manner.”
P78:
“It is also what allows for a merging of the Symbolic with the Imaginary, especially in terms of psychoses, where the Imaginary is highly significant.”

Now, aren’t those 2 in contradiction? He seems to say that the Symbolic and the Imaginary merge in psychosis, yet before he says that psychosis is a breakdown of the sign into signifier and signified. Problem is the Symbolic is the realm of signifiers and the Imaginary the realm of the signified, so this seems in contradiction to me!?

P82:
“the cinematic Imaginary – the relationship between the becoming spectator and the cinematic”

P83:
“the spectator is like the psychotic because of the paranoia involved in reading a film. Just as when we watch a film all elements have the possibility of meaning, so too does the psychotic interpret the world. Lacan argues the psychotic finds him/herself as a foreigner in the world, and as such finds meaningfulness in every act and object, every event and moment.”

P89: Lacan and psychosis
‘In psychosis. . . reality itself initially contains a hole that the world of phantasy will subsequently fill’
‘Let’s start with the idea that a hole, a fault, a point of rupture, in the structure of the external world finds itself patched over by psychotic phantasy’ (Lacan 1993: 45).

“Foreclosure, both Freud and Lacan insist, is quite distinct from repression. Freud’s commentary on the Wolf Man (Sergei Pankejeff) case includes the idea that Pankejeff
rejects part of reality as if it does not exist. Lacan extends this, arguing that foreclosure also takes place at the level of the unconscious. So the parts of reality that have been rejected (so they do not exist for that subject) are also not part of the repressed material of the unconscious. In this sense it is also rejected from the unconscious. Lacan defines foreclosure as ‘what has been placed outside the general symbolization structuring the subject – return from without’ (Lacan 1993: 47).

P90:
“Foreclosure is not repression, but the disavowal, the rejection and fending off, of a part of reality. In psychoanalysis the hole that is left must be ‘filled’ so to speak; two possibilities are phantasy and fetishism.”

P92:
‘If the neurotic inhabits language, the psychotic is inhabited, possessed, by language’ (Lacan 1993: 250).

P93:
“in point of fact the madman doesn’t believe in the reality of his hallucinations. . . . Reality is not the issue. The subject admits, by means of all the verbally expressed explanatory detours at his disposal, that these phenomena are of another order than the real. He is well aware that their reality is uncertain. He even admits their unreality up to a certain point. . . . Reality isn’t an issue for him, certainty is.”
(Lacan 1993: 75)

P94:
“What indicates a hallucination is this unusual sense the subject has at the border between the sense of reality and the sense of unreality, a sense of proximate birth, of novelty. . . . It is a created reality, one that manifests itself well and truly within reality as something new. Hallucination, as the invention of reality, here constitutes the support for what the subject is experiencing.”
(Lacan 1993: 142)

P96:
“Lacan, via Freud, argues that the principle difference between neurosis and psychosis is that in the latter the delusional is so powerful that there is a complete abandonment of reality. Or, to be more precise (and it is a significant difference),
what is at stake is the rejection of the Symbolic order, with its interpretation of the world and the subject.”

Sum up of chapter: the spectator acts as psychotic because he participates in creating the cinematic illusion by investing his narcissistic/egocentric drives in it, and gets satisfaction from doing so.

P97: mixing of realities
“Lacan’s idea of the l’entre-je, the between-I, which is the inmixing of subjects (Lacan 1993: 193). When the spectator participates in the delusional acts of watching a film part of the formation of pleasure is precisely this inmixing of subjectivities. In this case, it is the between-I of being a subject, a spectator, and the forces of the film itself. When we are film spectators we are something different to our everyday existence, and have a subjectivity that is a mixture of delusion, textuality and the self. And in this we witness part of the reason why being a film spectator is so pleasurable,
for there is a great deal of power and seduction in the site of the between-I. In this position, the spectator finds him/herself in an extraordinary blend of realities and certainties that feeds delusions of immense force.”

P98:
“As with psychoses, the act of becoming a spectator involves a continual negotiating of the self and Other. So the delusion becomes not a loss of a sense of the self (that is, what has been previously seen as character identification51 and processes such as the willing suspension of disbelief), but a different relationship of the self to the Other.”

P108:
“Lacan’s mistrust, perhaps even hatred, of what he described as ego psychology. For him, much of this mistrust for, and resistance to, this version of psychoanalysis stems from the analytic quest to make people happy. This would seem to be an admirable aim, for it involves the easing of pain and the solving of disturbing problems. But Lacan’s idea of psychoanalysis was far from such a model that contrived to get people to fit comfortably into, and without questioning (perhaps even unable to question), the social order. So much so that in 1954 he travelled to Lake Zurich to meet Jung hoping to find out something that would support his idea that Freudianism is inherently subversive – that is, runs counter to the notion of the Good. And from that private, almost clandestine, interview (which Jung himself had difficulty recalling) Lacan produced his famous statement the following year regarding Freud and Jung’s trip to
the USA. As they came to the shadow of the Statue of Liberty, Freud turned to Jung and said ‘They don’t realise we are bringing them the plague’. For Lacan, psychoanalysis should not feign the production of happiness, and so a version of complacency, but rather distress – ‘the state in which man is in that relationship to himself which is his own death . . . and can expect help from no one’ (Lacan 1992: 304). These are the great themes that Lacan discusses in his interpretation of desire through Kant and Sade. It is the problem of desire as a disruptive process that cannot be ignored, that will never go away, and the need to live cooperatively in a social environment. It is the question of how desire can be managed within the Law of the social order.59 This idea that analysis should produce distress can be extended to include that broader field of analysis driven towards meaning and interpretation.”

P110: concept of double bind (contradicting injunctions each backed up by threats of punishment, making it impossible to take a painless decision)
“anyone caught in the double bind situation cannot escape, and cannot act without some form of suffering resulting. Transgression and punishment are invested in the very materiality of the double bind. Part of the consequence of this is that in the double bind we are made to feel responsible for the events that unfold, even if in the back of our minds is a sense of things being unfair, and our position in it all feels foreign. And the back of the mind that we have in mind here relates in no small way to the unconscious and desire.”

P110: Derrida
‘every resistance supposes a tension, above all, an internal tension’ (Derrida 1998: 26). This is a resistance which ‘provokes both the analytic and the dialectic to infinity, but in order to resist them absolutely’ Derrida 1998: 26).

P110: Lacan and social conflit
“Lacan’s play is with Good as the moral good, and Good as the goods (in the sense of property) of economy. For him the Good is tied to a conflict between the good of the
Symbolic order (moral good and production) and the desires of the unconscious. This is the idea we observed earlier in terms of the Good and power. This is the enfolding and unrolling sets of knots that Lacan sets up: the desires for the good of the self (ego)
are almost inevitably in contrast to the good of the Symbolic order; and that these contrasts become linked to power and desire. The surprising twist that Lacan applies to this is what he terms ‘an element of the field of the beyond-the-good principle’ (Lacan 1992: 237), which we might expect to be excessive desire or jouissance, but which turns out to be the beautiful. But Lacan does not stray too far from the issue of desire here, and shortly after introducing this idea of the beautiful he states: ‘The appearance of beauty intimidates and stops desire’ (Lacan 1992: 238). So the function of the beautiful is at least twofold in these terms: it resists the power structures of the Good; it helps us cope with the potentially destructive moment of desire, and in particular jouissance. The beautiful comes to be positioned outside of the Symbolic
order, and any manifestation of the beautiful is a weakened signifier, for it has been translated into a language system. It is culturally beautiful, but it is not the beautiful, and so does not have this function in terms of desire and jouissance.”

P112: Kant’s idea of “radical evil” “beyond the good”. However there are no quotations so check Kant directly!

P113: Kant on the disruptive nature of the Sublime
“if something arouses in us, merely in apprehension and without any reasoning on our part, a feeling of the sublime, then it may indeed appear, in its form, contrapurposive for our power of judgment, incommensurate with our power of exhibition, and as it were violent to our imagination, and yet we judge it all the more sublime for that.”
(Kant 1987: 246)61

P114: Freud “tripartite morality” (62)
1)Symbolic/Conscious/superego
2)Our unconscious drives
3)“civilised morality”: the need to conform to the morality of the cultural order

P115: Lacan on power (the good here refers to external morality in the Symbolic order, which I think corresponds to Freud’s “civilised morality”)
“The true nature of the good, its profound duplicity, has to do with the fact that it isn’t purely and simply a natural good, the response to a need, but possible power, the power to satisfy. As a result, the whole relation of man to the real of goods is organized relative to the power of the other.”
(Lacan 1992: 234)

P115: Foucault on power
‘The exercise of power is not simply a relationship between partners, individuals
or collective; it is a way in which certain actions modify others. Which is to say, of course, that something called Power . . . which is assumed to exist universally or in a concentrated or diffused form, does not exist. Power exists only when it is put into action’
(Foucault 1983: 219).

P116: the author’s thesis taking on Lacan’s and Foucault’s ideas of Power
“the Good” (civilised morality) is only someone’s drives defined as cultural good through the use of power. “the Good” is the drives of the most powerful individual(s) imposed to others through culture.

P116: Lacan and the beautiful
‘This relationship is strange and ambiguous. On the one hand, it seems that the horizon of desire may be eliminated from the register of the beautiful. Yet, on the other hand, it has been no less apparent . . . that the beautiful has the effect, I would say, of suspending, lowering, disarming desire. The appearance of beauty intimidates and stops desire’ (Lacan 1992: 238)
‘Moreover, it seems that it is in the nature of the beautiful to remain, as they say, insensitive to outrage, and that is by no means one of the least significant elements of its structure’ (Lacan 1992: 238).

P118: Lacan “Das Ding”
“This is the secret of how Need (as distinct from needs) ends up driving us from reality, so that the reality principle in fact ‘isolates the subject from reality’ (Lacan 1992: 46). Das Ding is the ‘absolute Other of the subject’ (Lacan 1992: 52) that, according to Lacan, we continue to search for through our desires, swept along through the manifestations of the pleasure principle. Opposed to this is the Good of the reality principle. So in effect das Ding is that which we know nothing of – the eternally strange – and yet at the same time it is the absolutely familiar. We are tempted, no doubt, to look for aspects of the unheimlich here – and there certainly are connections.”

P118: Lacan “Extimacy”
“Extimacy is Lacan’s term to deal with the issue of the Real in the Symbolic; it is that which is more intimate than the most knowable, intimate detail, yet to confront it is to see a fearsome thing. The Lacanian Real is extimacy, being as it is more real than reality, so much a part of our psychical processes, and yet so foreign to our conscious mind. The extimacy of our desires resides in a Radical evil for they define our subjectivity, and yet resist any Symbolic compromise.”

P122: Derrida on the double bind
“a double bind cannot be assumed; one can only endure it in passion. . . if a double bind is never one and general but is the infinitely divisible dissemination of knots, of thousands and thousands of knots of passion, this is because without it, without this double bind and without the ordeal of aporia that it determines, there would only be
programs. . . and no decision would ever take place.”
(Derrida 1998: 36, 37)

P127: Derrida on the scapegoat
“the figure of the pharmakos – the scapegoat who is both the remedy for, and the cause of, suffering. Derrida proposes that the character of the pharmakos involves both ‘the evil and the outside, the expulsion of the evil, its exclusion out of the body (and out) of the city’ (Derrida 1981: 130). Furthermore, the pharmakos occupies an unusual site, neither apart of or a part from the cultural order: ‘The ceremony of the pharmakos is thus played out on the boundary line between inside and outside, which has as its function ceaselessly to trace and retrace’ (Derrida 1981: 133)

P130: Lacan on the Hysteric
“The domain of knowledge is fundamentally inserted into the primitive paranoid dialectic of identification with the counterpart. The initial opening of identification with the other, that is, with an object, starts from here. An object is isolated, neutralized, and as such particularly eroticised. This is what makes an infinitely greater number of objects enter the field of human desire than enter animal experience. In this interweaving of the Imaginary and the Symbolic lies the source of the essential function that the ego plays in the structuring of neurosis.
(Lacan 1993: 177–78) (translation modified)

P134:
“One of Freud’s most profound contributions is the idea that the rational, civilised
person is driven by an unconscious that deals in madness, and that to the conscious mind is madness.”

P138:
‘having oneself psychoanalysed is like eating from the tree of knowledge. Knowledge acquired sets us (new) ethical problems; but contributes nothing to their solution’
(Wittgenstein 1978: 34).

P140:
“The ‘polymorphous techniques of power’ (Foucault 1984: 11) must be able to make sense – that is, seem to produce meaning – within a range of disciplines in order to remain effective.”

->false meaning isn’t it? government/corporate speak that only makes sense “internally” within its very restrictive view. It only appears to have meaning, but the only thing it has is perfect internal coherence. True meaning leaves more unanswered questions than answered ones: true knowledge is answering a few minor questions but ending up formulating twice as many deeper new questions left unanswered in the process.

Related issue P138: “Once we have the sureties of certain types of knowledge (usually produced within our cultural contexts), once their limits have been negotiated and set, it is up to madness to disrupt within them and seduce beyond them.”

why is it “up to madness” to do the questioning? “up to” seems to imply nothing else can do this job. And I don’t understand how an intellectual can ever reach any type of “sureties”? Sure madness questions, but it certainly is not the most efficient nor desirable way for the questioning individual. Individuals retreat in psychosis/neurosis once dominant ideology has just become “too much for them”, and they have no other escape route left. I would think that intellectual questioning, detachment, would be the thing that prevent individuals from being driven into madness due to having waited too long?

P140: Lacan on subjectivity/knowledge/truth: the 4 discourses (very long quote)

“In L’Envers de la psychanalyse (1991), Lacan creates the four discourses – four beautifully constructed models that operate with a sense of revolving relationships in order to denote different effects. The four elements of these models are:

S/ [(that’s supposed to be a capital S crossed out in diagonal I think)] – the ichspaltung. This is the split subject (ich = I; Spaltung = rupture, cleavage) and refers directly to a Freudian legacy. Lacan sees it as both an inevitable and problematic formation of the self. It is based on the idea that subjectivity is based on an irreparable split within the self as the subject moves through the Symbolic order. It is combined with the self-reflexivity of the Imaginary, originating as it does from the Mirror stage.

a – the objet petit a.73 This is the manifestation of desires as they are articulated through the subject’s relationship to otherness. Significantly, Lacan calls this the Plus-de-Jouir, which suggests a knowledge of jouissance emerging from the objet petit a. It also suggests a beyond to pleasure, particularly that inscribed by the cultural order.

S1 – master signifiers. At one level these are the signifiers of power and presence that have been developed in the Symbolic order. Thus they carry with them connotations of truth, knowledge, interpretation, and so on. These are also the signifiers that the subject has invested a sense of the self in. They are the discursive processes that allow the subject to relate to the signifiers, and for the signifiers to have meaning and relevance for the subject. In this way they become an essential component in the relationship of the defining of the self through the Other.

S2 – the systems of knowledge. This includes the sense of knowledge we might normally associate with such a term, and other interpretations of knowledge that the subject, and his/her Symbolic order, construct and are constructed by other systems.
Because they are systems there is a sense of a shared (that is, cultural) basis of knowledge, although it would also be possible to locate something as unique as Shreber’s interpretation of events as a system of knowledge. In other words, it is important not to conflate these with notions of truth, even if that is precisely what they come to stand for. To these four elements Lacan specifies four positions:

désir Autre
____ _____
vérité perte

These can be translated as desire, Other, truth, and loss (or, perhaps more correctly, the production of loss).74 These positions within the model later become attributed with certain qualities (Lacan 1975: 196):

agent travail
_____ ________
vérité production

These are positions of agency, work, truth, and production. That which is located within the top left hand position is active and desired; below that is the site of truth (about which Lacan pointedly states: ‘Quelle est la vérité? C’est bien là qu’elle se place, avec un point d’interrogation’ (Lacan 1975: 199). In admitting as much he seems to reflect his own uncertainty about such a position). The location of the top right is a positioning process – it is what the subject is interpellated into; and the bottom right is the resulting status of the subject who has allowed themself to be in a relationship with the factors on the left.

Now for the four discourses themselves:

The discourse of the university

S2 a
__ __
S1 S/

For Lacan, the discourse of the university commences with the agency of the system of knowledge, and the subject as an other of that system. This, then, is a highly systematic production of knowledge as knowledge. We are, as subjects, born into the existing Symbolic order, defined by the signifiers (of knowledge, of declared truths and meanings) that precede us. The discourse of the university operates as if there is an ideal I, full of mastery and control; and in doing so fails to eliminate this from the place where it finds its truth (Lacan 1975: 70–1). In other words, a very specific sort of truth is constructed – one which fits in with the production of (cultural) knowledge. (It is a discourse that Lacan defines himself as being, and working, outside of). It is noteworthy that in the graphic representation we find the left-hand side dominated by the system of knowledge and the master signifiers; the right hand side is composed of the subject as objet petit a and as a split subject.

The discourse of the master

S1 S2
__ __
S/ a

This is the discourse that demands the relinquishing of a great many things. It demands total acceptance of the master signifiers as they interpret and define. Here the relationship between the master signifiers and the systems of knowledge places the plus-dejouir – the excess and pleasure – in a suppressed position. Lacan states: ‘le discours du maître exclut le fantasme’ (Lacan 1991: 124) – that is, Lacan’s recurring formula of S_a.75 The discourse of the master is a powerful and pervasive element in a great deal of our lives – it is also a tyrannical one. Lacan asks: ‘Mais comment l’arrêter, ce petit mécanisme?’ (Lacan 1991: 207). Not through revolution because, argues Lacan, that is simply a perpetuation of the discourse, or at the very least of the relationships within the discourse. Rather the way to stop or escape this is through the discourse of the analyst. So far we have two discourses that position themselves as absolute producers of knowledge and truth. The certainty of institutionalised knowledge (the discourse of the university) and the excluding acts of the master signifiers are part of their constitution. Lacan proposes two alternatives to these discourses, two systems that operate outside of the absolutism of these other two.
These are the discourses of psychoanalysis and the hysteric, and it is the latter that concerns us the most here.

The discourse of the hysteric

S/ S1
__ __
a S2

In the discourse of the hysteric we observe that the primary position – the top left hand side – is occupied by the split subject. The ichspaltung is the subject type that has been repressed in the discourses of the master and the university. This is a site of resistance against the master signifiers (that is, those that stand for
unquestioned/unquestionable truth) and the established discourses of knowledge; and in this way we read the structure of S//a as a distinct area contra S1/S2. This becomes clearer if we refer to comments by Lacan in the seminar entitled The Psychoses. In this he states: ‘What is repression for the neurotic? It’s a language, another language that he manufactures with his symptoms, that is, if he is a hysteric or an obsessional, with the imaginary dialectic of himself and the other. The neurotic symptom acts as a language that enables repression to be expressed’ (Lacan 1993: 60). In such a model, then, the hysteric is the one who resists the powers of systems of knowledge and the dominance of the master signifiers. And this takes place not necessarily as a revolutionary act, but because he/she is defined, that is their subjectivity is defined, through the manifestation of the repressed material. That which cannot be expressed in discourses dominated by the master signifiers and the institutions of knowledge (in this case the example given by Lacan is the university) becomes the voice in the discourse of the hysteric. And such discourses necessarily produce a different sort of language because so much of what is expressed cannot be represented in the discourses of institutionalised knowledge and master signifiers.

Cinema as madness can be placed, and can be seen to operate, within the discourse of the hysteric in a number of ways. Graphically it is rendered as:

S/ – Cinema-Spectator S1 – master signifiers as other
__________________ ____________________________
a – excess jouissance S2 – knowledge as production/loss”

The author does not explain Lacan’s discourse of the analyst. Is it what I called questioning not involving madness in previous comment?

P145:
“As with hysteria (and neurosis, and so forth, for Lacan does not limit this model to the hysteric), cinema and its spectators are sites for the resistance to master signifiers because those signifiers are seen as inadequate in the representation of the subject and desire. Such signifiers are incapable of handling the repressed material, and this becomes the function of cinema.”

P147:
“For Lacan, psychoanalysis becomes the discourse capable of reading such a knowledge [of the unconscious]– or at least this should be the aim of psychoanalysis – and this is the foundation for the fourth discourse model (the discourse of the analyst).”

Why doesn’t the author investigate the discourse of the analyst? By only investigating the discourse of the hysteric as a form of contestation, he may fall prey to what the male surrealists were accused of by one female surrealist, that is of romanticizing hysteria while having no idea of the true suffering it causes. I think the accuser was Leonora Carrington, who tells her own experience of madness in “Down below”.

P147:
“‘Reality is approached with apparatuses of jouissance’ (Lacan 1998:55). How curious this is! Here we see those elements – desire, excessive pleasures, the socially disruptive, pleasure and delight – normally associated with a loss of reality now forming the subject’s relationship to reality.”

P157:
‘meaning is by nature imaginary. Meaning is, like the imaginary, always in the end
evanescent, for it is tightly bound to what interests you, that is, to that in which you are ensnared’ (Lacan 1993: 54).
Meaning is images not words, the signified, not the signifiers.

P157:
“cinema is part of the Imaginary, and its meanings and pleasures are derived from what interests us as spectators. This is the difference between seeing a film as having meaning (the culturally inscribed) and being meaningful (derived from the spectator). This aspect of being derived from the spectator – what we take to the film and how we manipulate the realities of the film to fit within ourselves – finds a parallel in psychosis […]. As with psychosis, the spectator negotiates aspects of the reality he/she is experiencing (the real world, psychic reality, and cinematic reality, as well as the combinations of them) from the position of jouissance. This is the excessive pleasure of watching a film and becoming a spectator.”

P169: Wittgenstein on the dream image :
‘It can certainly be said that contemplation of the dream-image inspires us, that we just are inspired. Because if we tell someone else our dream the image will not
usually inspire him. The dream affects us as does an idea pregnant with possible developments’ (Wittgenstein 1978: 69)

Deleuze – Cinema

Cinema 1: L’Image-Mouvement (Movement-Image)

p169:
« espaces deconnectés ou vidés »
« situation de l’après-guerre avec ses villes démolies ou en reconstruction, ses terrains vagues, ses bidonvilles »
« crise de l’image-action: les personnages se trouvaient de moins en moins dans des situations sensori-motrices « motivantes », mais plutôt dans un état de promenade, de balade ou d’errance qui définissait des situations optiques et sonores pures. L’image-action tendait alors à éclater, tandis que les lieux déterminés s’estompaient, laissant monter des espaces quelconques où se développaient les affects modernes de peur, de détachement, mais aussi de fraîcheur, de vitesse extrême et d’attente interminable. »

p170:
« L’école allemande de la peur, notamment avec Fassbinder et Daniel Schmid, élaborait ses extérieurs comme des villes-déserts, ses intérieurs dédoublés dans des miroirs, avec un minimum de repères et une multiplication de points de vue sans raccord. »

p280:
« Ce qui a remplacé l’action ou la situation sensori-motrice, c’est la promenade, la balade et l’aller-retour continuel. La balade avait trouvé en Amérique les conditions formelles et matérielles d’un renouvellement. Elle se fait par nécessité, intérieure ou extérieure, par besoin de fuite. Mais maintenant elle perd l’aspect initiatique qu’elle avait encore dans le voyage allemand (encore dans les films de Wenders), et qu’elle conservait malgré tout dans le voyage beat (« Easy Rider » […]). elle est devenue balade urbaine, et s’est détachée de la structure active et affective qui la soutenait, la dirigeait, lui donnait des directions même vagues. […] C’est en effet le plus clair de la balade moderne, elle se fait dans un espace quelconque, gare de triage, entrepôt désaffecté, tissu dédifférencié de la ville, par opposition à l’action qui se déroulait le plus souvent dans les espaces-temps qualifiés de l’ancien réalisme. »

p281:

« la réalité dispersive et lacunaire, le fourmillement de personnages à interférence faible, leur capacité de devenir principaux et de redevenir secondaires, les évènements qui se posent sur les personnages et qui n’appartiennent pas à ceux qui les subissent ou les provoquent. »
« Ce sont ces images flottantes,ces clichés anonymes, qui circulent dans le monde extérieur, mais aussi qui pénètrent chacun et constituent son monde intérieur, si bien que chacun ne possède en soi que des clichés psychiques par lesquels il pense et il sent, se pense et se sent, étant lui-même un cliché parmi les autres dans le monde qui l’entoure. Clichés physiques, optiques et sonores, et clichés psychiques se nourissent mutuellement. Pour que les gens se supportent, eux-mêmes et le monde, il faut que la misère ait gagné l’intérieur des consciences, et que le dedans soit comme le dehors. »

p282:
« L’idée d’une seule et même misère, intérieure et extérieure, dans le monde et dans la conscience, c’était déjà l’idée du romantisme anglais sous sa forme la plus noire, notamment chez Blake ou Coleridge: les gens n’accepteraient pas l’intolérable si les mêmes « raisons » qui le leur imposaient du dehors ne s’insinuaient en eux pour les faire adhérer du dedans. »

p286:
« Dans la ville en démolition ou en reconstruction, le néo-réalisme fait proliférer les espaces quelconques, cancer urbain, tissu indidéfférencié, terrains vagues, qui s’opposent aux espaces déterminés de l’ancien réalisme. Et ce qui monte à l’horizon, ce qui se profile dans ce monde, ce qui va s’imposer dans un troisième moment, ce n’est même pas la réalité crue, mais sa doublure, le règne des clichés, tant à l’intérieur qu’à l’extérieur, dans la tête et le cœur des gens autant que dans l’espace tout entier. »

Cinéma 2: L’Image-Temps (Time-Image)

p15:
« Quant à la distinction du subjectif et de l’objectif, elle tend aussi à perdre de son importance, à mesure que la situation optique ou la description visuelle remplacent l’action motrice. On tombe en effet dans un principe d’indéterminabilité, d’indiscernabilité: on ne sait plus ce qui est imaginaire ou réel, physique ou mental dans la situation, non pas qu’on les confonde, mais parce qu’on n’a pas à le savoir et qu’il n’y a même plus lieu de le demander. C’est comme si le réel et l’imaginaire couraient l’un derrière l’autre, se réfléchissaient l’un dans l’autre autour d’un point d’indiscernabilité. »
« une description réaliste traditionnelle: c’est celle qui suppose l’indépendance de son objet, et pose donc une discernabilité du réel et de l’imaginaire (on peut les confondre, ils n’en restent pas moins distincts en droit). Tout autre est la description néo-réaliste du nouveau roman: comme elle remplace son propre objet, pour une part elle en gomme ou en détruit la réalité qui passe dans l’imaginaire, mais d’autre part elle en fait surgir toute la réalité que l’imaginaire ou le mental créent par la parole et la vision. L’imaginaire et le réel deviennent indiscernables. »

p16:

« Chez Fellini déjà, telle ou telle image est évidemment subjective, mentale, souvenir ou fantasme, mais elle ne s’organise pas en spectacle sans devenir objective, sans passer dans les coulisses, dans « la réalité du spectacle, de ceux qui le font, qui en vivent, qui s’y prennent »: le monde mental d’un personnage se peuple si bien d’autres personnages proliférant qu’il devient inter-mental, et aboutit par aplatissement des perspectives « à une vision neutre, impersonelle (…), notre monde à tous. » »
« Le regard imaginaire fait du réel quelque chose d’imaginaire, en même temps qu’il devient réel à son tour et nous redonne de la réalité. »
« les situations optiques et sonores pures peuvent avoir deux pôles, objectif et subjectif, réel et imaginaire, physique et mental. Mais elles donnent lieu à des opsignes et sonsignes, qui ne cessent de faire communiquer les pôles, et qui, dans un sens ou dans l’autre, assurent les passages et les conversions, tendant vers un point d’indiscernabilité (et non pas de confusion).

P35: conscience-camera
« elle [la caméra] subordonne la description d’un espace à des fonctions de la pensée. Ce n’est plus la simple distinction du subjectif et de l’objectif, du réel et de l’imaginaire, c’est au contraire leur indiscernabilité qui va doter la caméra d’un riche ensemble de fonctions, et entraîner une nouvelle conception du cadre et des recadrages. S’accomplira le pressentiment d’Hitchcock: une conscience-caméra qui ne se définirait plus par les mouvements qu’elle est capable de suivre ou d’accomplir, mais par les relations mentales dans lesquelles elle est capable d’entrer; Et elle devient questionnante, répondante, objectante, provocante, théorématisante, hypothétisante, expérimentante. »

p58: « le cinéma dit moderne »
« Des personnages, pris dans des situations optiques et sonores pures, se trouvent condamnés à l’errance ou à la balade. Ce sont de purs voyants, qui n’existent plus que dans l’intervalle de mouvement, et n’ont même pas la consolation du sublime, qui leur ferait rejoindre la matière ou conquérir l’esprit. Ils sont plutôt livrés à quelque chose d’intolérable, qui est leur quotidienneté même. »
« Les images-rêve à leur tour semblent bien avoir deux pôles, qu’on peut distinguer d’après leur production technique. L’un procède par des moyens riches et surchargés, fondus, surimpressions, décadrages, mouvements complexes d’appareil, effets spéciaux, manipulations de laboratoire, allant jusqu’à l’abstrait, tendant à l’abstraction. L’autre au contraire est très sobre, opérant par franches coupures ou montage-cut, procédant seulement à un perpétuel décrochage qui « fait » rêve, mais entre objets demeurant concrets. La technique de l’image renvoie toujours à une métaphysique de l’imagination: c’est comme deux manières de concevoir le passage d’une image à l’autre. A cet égard, les états oniriques sont par rapport au réel un peu comme les états « anormaux » d’une langue par rapport à la langue courante: tantôt surcharge, complexification, sursaturation, tantôt au contraire élimination, ellipse, rupture, coupure, décrochage. »

p94: Image-cristal
« L’image-cristal, ou la description cristalline, a bien deux faces qui ne se confondent pas. C’est que la confusion du réel et de l’imaginaire est une simple erreur de fait, et n’affecte pas leur discernabilité: la confusion se fait seulement « dans la tête » de quelqu’un. Tandis que l’indiscernabilité constitueune illusion objective; elle ne supprime pas la distinction des deux faces, mais la rend inassignable, chaque face prenant le rôle de l’autre dans une relation qu’il faut qualifier de présupposition réciproque, ou de réversibilité. […] L’indiscernabilité du réel et de l’imaginaire, ou du présent et du passé, de l’actuel et du virtuel, ne se produit donc nullement dans la tête ou dans l’esprit, mais est le caractère objectif de certaines images existantes, doubles par nature. »

p135: Bunuel
« une pluralité de mondes simultanés, à une simultanéité de présents dans différents mondes. Ce ne sont pas des points de vue subjectifs (imaginaires) dans un même monde, mais un même événement dans des mondes objectifs différents, tous impliqués dans l’évènement, univers inexplicable. »

p136: L’année dernière à Marienbad
« Le second niveau serait celui du réel et de l’imaginaire: on a remarqué que, pour Resnais, il y a toujours du réel qui subsiste, et notamment des coordonnées spatio-temporelles qui maintiennent leur réalité, quitte à entrer en conflit avec l’imaginaire. C’est ainsi que Resnais […] établit une topographie et une chronologie d’autant plus rigoureuses que ce qui s’y passe est imaginaire ou mental. Tandis que chez Robbe-Grillet, tout se passe « dans la tête » des personnages, ou, mieux, du spectateur lui-même. »
« La dissolution de l’image-action, et l’indiscernabilité qui s’ensuit, se feraient tantôt au profit d’une « architecture du temps » ([Resnais]), tantôt au profit d’un « présent perpétuel » coupé de sa temporalité, c’est à dire d’une structure privée de temps ([Robbe-Grillet]). »
« C’est que Resnais conçoit « L’année dernière », comme ses autres films, sous la forme de nappes ou régions de passé, tandis que Robbe-Grillet voit le temps sous la forme de pointes de présent. »
« De toute façon, les deux auteurs ne sont plus dans le domaine du réel et de l’imaginaire, mais dans le temps, nous le verrons, dans le domaine encore plus redoutable du vrai et du faux. Certes, le réel et l’imaginaire continuent leur circuit, mais seulement comme la base d’une plus haute figure. Ce n’est plus, ou ce n’est plus seulement le devenir indiscernable d’images distinctes, ce sont des alternatives indécidables entre des cercles de passé, des différences inextricables entre des pointes de présent. »
p157:
« Il y a probabilisme statistique chez Resnais, très différent de l’indéterminisme de type « quantique » chez Robbe-Grillet. »
p159:
« Resnais conçoit le cinéma non comme un instrument de représentation de la réalité, mais comme le meilleur moyen pour approcher le fonctionnement psychique. »
p161:
« la distinction bergsonienne entre le « souvenir pur », toujours virtuel, et « l’image-souvenir », qui ne fait que l’actualiser par rapport au présent. […] le souvenir pur ne doit surtout pas être confondu avec l’image-souvenir qui en découle, mais se tient comme un « magnétiseur » derrière les hallucinations qu’il suggère. »

p169:
« espaces quantiques chez Robbe-Grillet, espaces probabilitaires et topologiques chez Resnais, espaces cristallisés chez Herzog et Tarkovsky »
« les espaces cristallisés, quand les paysages deviennent hallucinatoires dans un milieu qui ne retient plus que des germes cristallins et des matières cristallisables. »

p170:
« si l’on considère l’histoire de la pensée, on constate que le temps a toujours été la mise en crise de la notion de vérité. »

p171: Puissance du Faux
« présents incompossibles »
« passés non-nécessairement vrais »
« la narration cesse d’être véridique, c’est à dire de prétendre au vrai, pour se faire essentiellement falsifiante. Ce n’est pas du « chacun sa vérité », une variabilité concernant le contenu. C’est une puissance du faux qui remplace et détrône la forme du vrai, parce qu’elle pose la simultanéité de présents incompossibles, ou la coexistence de passés non-nécessairement vrais. La description cristalline atteignait déjà à l’indiscernabilité du réel et de l’imaginaire, mais la narration falsifiante qui lui correspond fait un pas de plus, et pose au présent des différences inexplicables, au passé des alternatives indécidables entre le vrai et le faux. L’homme véridique meurt, tout modèle de vérité s’écroule, au profit de la nouvelle narration. Nous n’avons pas parlé de l’auteur essentiel à cet égard: c’est Nietzsche, qui, sous le nom de « volonté de puissance », substitue la puissance du faux à la forme du vrai, et résout la crise de la vérité, veut la régler une fois pour toutes, mais, à l’opposé de Leibniz, au profit du faux et de sa puissance artiste, créatrice… »

p174:
« La narration véridique se développe organiquement, suivant des connexions légales dans l’espace et des rapports chronologiques dans le temps […] la narration implique une enquête ou des témoignages qui la rapportent au vrai […] c’est toujours à un système du jugement que la narration se rapporte. […] La narration falsifiante, au contraire, échappe à ce système, elle brise le système du jugement, parce que la puissance du faux (non pas l’erreur ou le doute) affecte l’enquêteur et le témoin tout autant que le présumé coupable. […] Les évènements eux-m^mes ne cessent de changer avec les rapports de temps das lesquels ils entrent, etles termes, avec leurs connexions. La narration ne cesse de se modifier toute entière, à chacun de ses épisodes, non pas d’après des variations subjectives, mais suivant des lieux déconnectés et des moments dechronologisés. Il y a une raison profonde de cette nouvelle situation: contrairement à la forme du vrai qui est unifianteet tend à l’identification d’un personnage (sa découverte ou simplement sa cohérence), la puissance du faux n’est pas séparable d’une irréductible multiplicité. « Je est un autre » a remplacé Moi = Moi. »

p177:
« S’il y a unité du nouveau cinéma allemand, Wenders, Fassbinder, Schmid, Schroeter ou Schlöndorff, elle est là aussi, comme résultat de la guerre, dans le lien toujours variable entre ces éléments: les espaces réduits à leurs propres descriptions (villes-déserts ou lieux qui ne cessent de se détruire); les présentations directes d’un temps lourd, inutile et inévocable, qui hantent les personnages; et, d’un pôle à l’autre, les puissances du faux qui tissent une narration, pour autant qu’elles s’effectuent dans de « faux mouvements ». La passion allemande est devenue la peur, mais la peur est aussi bien la dernière raison de l’homme, sa noblesse annonçant quelque chose de nouveau, la création qui sort de la peur comme passion noble. »

p192:
« ce que sont l’objet et le sujet dans les conditions de cinéma. Par convention, on appelle objectif ce que « voit » la caméra, et subjectif ce que voit le personnage. »
« le récit [traditionnel/véridique] est le développement des deux sortes d’images, objectives et subjectives, leur rapport complexe qui peut aller jusqu’à l’antagonisme, mais qui doit se résoudre dans une identité du type Moi = Moi: identité du personnage vu et qui voit, mais aussi bien identité du cinéaste-caméra, qui voit le personnage et ce que le personnage voit. […] C’est la distinction de l’objectif et du subjectif, mais aussi bien leur identification, qui se trouvent mises en question dans un autre mode de récit. »

p194: Pasolini « « cinéma de poésie » par opposition au cinéma dit de prose »
« Dans le cinéma de poésie, la distinction s’évanouissait entre ce que voyait subjectivement le personnage et ce que voyait objectivement la caméra, non pas au profit de l’un ou de l’autre, mais parce que la caméra prenait une présence subjective, acquérait une vision intérieure, qui entrait dans un rapport de simulation (« mimesis »)avec la manière de voir du personnage. […] S’établissait une contamination des deux sortes d’images, telle que les visions insolites de la caméra (l’alternance de différents objectifs, le zoom, les angles extraordinaires, les mouvements anormaux, les arrêts…) exprimaient les visions singulières du personnage, et que celles-ci s’exprimaient dans celles-là, mais en portant l’ensemble à la puissance du faux. »

p195:
« Ce que Nietzsche avait montré: que l’idéal du vrai était la plus profonde fiction, au coeur du réel, le cinéma ne l’avait pas encore trouvé. »

p208:
« Même quand le cinéma européen se contente du rêve, du fantasme ou de la rêverie, il a pour ambition de porter à la conscience les mécanismes inconscients de la pensée. »

p210:
« S’élabore un circuit qui comprend à la fois l’auteur, le film et le spectateur. Le circuit complet comprend donc le choc sensoriel qui nous élève des images à la pensée consciente, puis la pensée par figures qui nous ramène aux images et nous redonne un choc affectif. Faire coexister les deux, joindre le plus haut degré de conscience au niveau le plus profond d’inconscient: l’automate dialectique. »

p215: Antonin Artaud
« Artaud croit davantage en une adéquation entre le cinéma et l’écriture automatique, à condition de comprendre que l’écriture automatique n’est pas du tout une absence de composition, mais un contrôle supérieur unissant la pensée critique et consciente à l’inconscient de la pensée: l’automate spirituel. »
« Artaud cessera de croire au cinéma quand il estimera que le cinéma passe à côté, et ne peut faire que de l’abstrait, du figuratif ou du rêve. Mais il croit au cinéma tant qu’il estime que le cinéma est apte essentiellement à révéler cette impuissance à penser au cœur de la pensée. »
« Ce n’est plus la pensée qui se confronte au refoulement, à l’inconscient, au rêve, à la sexualité ou à la mort, comme dans l’expressionnisme (et aussi dans le surréalisme), ce sont toutes ces déterminations qui se confrontent à la pensée comme plus haut « problème », ou qui entrent en rapport avec l’indéterminable, l’inévocable. »
« « rejoindre le cinéma avec la réalité intime du cerveau », mais cette réalité intime n’est pas le Tout, c’est au contraire une fissure, une fêlure. Tant qu’il croit au cinéma, il le crédite, non pasde pouvoir faire penser le tout, mais au contraire d’une « force dissociatrice » qui introduirait une « figure de néant », un « trou dans les apparences ». »

p266:
« [Antonioni] explique que notre connaissance n’hésite pas à se renouveler, à affronter de grandes mutations, tandis que notre morale et nos sentiments restent prisonniers de valeurs inadaptées, de mythes auxquels plus personne ne croit, et ne trouvent pour se libérer que de pauvres expédients, cyniques, érotiques ou névrotiques. Antonioni ne critique pas le monde moderne aux possibilités duquel in « croit » profondément: il critique dans le monde la coexistence d’un cerveau moderne et d’un corps fatigué, usé, névrosé. »
« Le monde attend ses habitants, qui sont encore perdus dans la névrose. »

p268: Resnais and memory
« Cette membrane qui rend le dehors et le dedans présents l’un à l’autre s’appelle Mémoire. […] Car la mémoire n’est certes plus la faculté d’avoir des souvenirs: elle est la membrane qui, sur les modes les plus divers (continuité, mais aussi discontinuité, enveloppement, etc.), fait correspondre les nappes de passé et les couches de réalité, les une émanant d’un dedans toujours déjà là, les autres advenant d’un dehors toujours à venir, toutes deux rongeant le présent qui n’est plus que leur rencontre. »

p276:
« Nous ne croyons plus à un tout comme intériorité de la pensée, même ouvert, nous croyons à une force du dehors qui se creuse, nous happe et attire le dedans. Nous ne croyons plus à une association des images, même franchissant des vides, nous croyons à des coupures qui prennent une valeur absolue et se subordonnent toute association. Ce n’est pas l’abstraction, ce sont ces deux aspects qui définissent le nouveau cinéma « intellectuel ». […] Le cerveau coupe ou fait fuir toutes les associations intérieures, il appelle un dehors au delà de tout monde extérieur. […] C’est un cinéma d’inspiration néo-psychanalytique: donnez-moi un lapsus, un acte manqué, et je reconstruitai le cerveau. C’est une structure topologique du dehors et du dedans, et c’est un caractère fortuit à chaque stade des enchaînements ou médiations, qui définit la nouvelle image cérébrale. »

p278: « cinéma moderne »
« un renversement tel que l’image est désenchaînée, et que la coupure, ou l’interstice entre deux séries d’images, ne fait plus partie ni de l’une ni de l’autre des séries: c’est l’équivalent d’une coupure irrationnelle, qui détermine les rapports non-commensurables entre images. […] Au lieu d’une image après l’autre, il y a une image plus une autre, et chaque plan est décadré par rapport au cadrage du plan suivant. »

p356: Conclusion of the book!!!
« Ce qui met en question ce cinéma d’action après la guerre, c’est la rupture même du schéma sensori-moteur: la montée de situations auxquelles on ne peut plus réagir, de milieux avec lesquels il n’y a plus que des relations aléatoires, d’espaces quelconques, vides ou déconnectés qui remplacent les étendues qualifiées. Voilà que les situations ne se prolongent plus en action ou réaction, conformément aux exigences de l’image-mouvement. Ce sont de pures situations optiques et sonores, dans lesquelles le personnage ne sait comment répondre, des espaces désaffectés dans lesquels il cesse d’éprouver et d’agir, pour entrer en fuite, en balade, en va-et-vient, vaguement indifférent à ce qui lui arrive, indécis sur ce qu’il faut faire. Mais il a gagné en voaynce ce qu’il a perdu en action ou réaction: il VOIT, si bien que le problème du spectateur devient « qu’est-ce qu’il y a à voir dans l’image? » (et non plus « qu’est ce qu’on va voir dans l’image suivante ? »). »

p357: Different types of time-images:

1)opsignes (vision-images), sonsignes (sound-images): purely audio visual situations, the very first types of time-images (described in previous quote)

2)image-rêve/onirosigne (dream-image) and image-souvenir/mnémosigne (memory-image)

3)image-cristal/hyalosigne (cristal-image): « la situation d’une image actuelle et de sa propre image virtuelle, si bien qu’il n’y a plus d’enchaînement du réel et de l’imaginaire mais indiscernabilité des deux dans un perpétuel échange. »« en s’élevant à l’indiscernabilité du réel et de l’imaginaire, les signes de cristal dépassent toute psychologie du souvenir et du rêve, autant que toute physique de l’action. » « C’est le temps en personne qui surgit dans le cristal, et que ne cesse de recommencer son dédoublement, sans aboutissement, puisque l’échange indiscernable est toujours reconduit et reproduit. L’image temps directe ou la forme transcendantale du temps, c’est ce qu’on voit dans le cristal; aussi bien les hyalosignes, les signes cristallins, doivent-ils être dits miroirs ou germes du temps. »

4)chronosignes (time-image): « les rapports intérieurs de temps sous forme topologique ou quantique » « Nous ne sommes plus dans une distinction indiscernable du réel et de l’imaginaire, qui caractérisait l’image-cristal, mais dans des alternatives indécidables entre nappes de passé, ou des différences « inexplicables » entre pointes de présent, qui concernent maintenant l’image-temps directe. Ce qui est en jeu, ce n’est plus le réel et l’imaginaire, mais le vrai et le faux. Et de même que le réel et l’imaginaire devenaient indiscernablesdans des conditions très précises de l’image, le vrai et le faux deviennent maintenant indécidables ou inextricables: l’impossible procède du possible, et la passé n’est pas nécessairement vrai. C’est une nouvelle logique qu’il faut inventer, non moins que tout à l’heure une nouvelle psychologie. »

5)génésignes: images à la puissance du faux (images to the power of false): « Tantôt […] ce sont les personnages qui forment les séries comme autant de degrés d’une « volonté de puissance » par laquelle le monde devient une fable. Tantôt c’est un personnage qui franchit lui-même la limite, et qui devient un autre, sous un acte de fabulation. »

p361: Consequences of time-image on framing and editing:
« L’image dite classique devait être considérée suivant deux axes. Ces deux axes étaient les coordonnées du cerveau: d’une part les images s’enchaînaient ou se prolongeaient, suivant des lois d’association, de contiguïté, de ressemblance, de contraste ou d’opposition; d’autre part les images associées s’intériorisaient dans un tout comme concept (intégration), qui ne cessait à son tour de s’extérioriser dans des images associables ou prolongeables (différenciation). […]C’était le double aspect de l’image-mouvement,définissant le hors-champ: d’une part elle communiquait avec u extérieur, d’autre part elle exprimait un tout qui change. Le mouvement dans son prolongement était la donnée immédiate, et le tout qui change, c’est à dire le temps, était la représentation indirect ou médiate. Mais il ne cessait d’y avoir circulation des deux, intériorisation dans le tout, extériorisation dans l’image, cercle ou spirale qui constituait pour le cinéma, non moins que pour la philosophie, le modèle du Vrai comme totalisation. »

image moderne:
« les images ne s’enchaînent plus par coupures rationnelles, mais se ré-enchaînent sur coupures irrationnelles. […] Il n’y a plus lieu de parler d’un prolongement réel ou possible capable de constituer un monde extérieur: nous avons cessé d’y croire, et l’image est coupée du monde extérieur. Mais l’intériorisation ou l’intégration dans un tout comme conscience de soi n’a pas moins disparu. […] La pensée, comme puissance qui n’a pas toujours existé, naît d’un dehors plus lointain que tout monde extérieur, et, comme puissance qui n’existe pas encore, s’affronte à un dedans, un impensable ou un impensé plus profond que tout monde intérieur. En second lieu, il n’y a donc plus mouvement d’intériorisation ni d’extériorisation, intégration ni différenciation, mais affrontement d’un dehors et d’un dedans indépendamment de la distance, cette pensée hors d’elle-même et cet impensé dans la pensée.»

p363: Consequences on sound design:
« Il faut que le sonore devienne lui même image au lieu d’être une composante de l’image visuelle; il faut donc la création d’un cadrage sonore, tel que la coupure passe entre les deux cadrages, sonore et visuel; dès lors, même si le hors-champ subsiste en fait, il faut qu’il perde toute puissance de droit, puisque l’image visuelle cesse de se prolonger au delà de son propre cadre, pour entrer dans un rapport spécifique avec l’image sonore elle même cadrée (c’est l’interstice entre les deux cadrages qui remplace le hors-champ). »

p364:
« le cinéma moderne a tué le flash-back, autant que la voix off et le hors champ. »

Documentary, fiction and the problem of truth

The documentary chronotope, Michael Chanan

from Jump Cut, no. 43, July 2000, pp. 56-61
copyright Jump Cut: A Review of Contemporary Media, 2000, 2006

“When Bakhtin speaks of how “space becomes charged and responsive to the movements of time, plot and history,” he is advancing a notion which becomes more concrete in Henri Lefebvre’s work on representational space. In Lefebvre, a representational space is a system of symbolic representations, constituted by artistic and other media and forms, each with its own material characteristics, comprising a culturally and historically specific system which in some way maps the elements and relations of the physical, the social and the mental worlds. In doing so, the medium incorporates or signifies the physical space of the actually existing world, and makes symbolic use of it. Representational spaces thus tend towards a more or less coherent system of nonverbal symbols and signs. The products of representational spaces (to follow Lefebvre) are symbolic works, in this case, films, either fiction or documentary, or some admixture of the two. Does this also mean we can distinguish different types of representational space which correspond to different modes of filmic utterance? Is documentary perhaps a different screen world from fiction?”

“the almost universal prohibition in fiction (with certain notable exceptions) against actors looking directly at the camera, so as not to be seen by the spectator as staring directly at them. […] The rule functioned to maintain the illusion of the camera as an unseen observer, always in the right position to show the unfolding action, the appropriate scene; thus transporting the disembodied viewer into the space of the screen world. This ban does not have the same force in documentary, even in the most conventional examples. In documentary, the illusion the camera seeks to maintain is unnecessary. Indeed, it may well go against a stronger imperative — to present a sense of actuality, of testimony, and of the presence of the camera as a witness in the same space as the events unfolding. […] the acknowledgment of the camera serves to reinforce the reality effect, whereas later, in fiction, it will break it.”

“Fiction is the work of pro-filmic construction, even, one might add, when it is constructed in order to imitate documentary. Documentary, however, even when it imitates fiction, is a form of selection from the actually existing world. Although it runs the gamut from the filmographic interpretation of what is already there, to a constructed or reconstructed rendering of selected elements, the incursion of noise and accident provides evidence that the image is taken from the space of lived experience. Therefore it has a quality or degree of veracity which is not greater than that of fiction, but different. In short, the representational space produced by documentary has different co-ordinates from those of fiction.”

“If documentary depends on a disposition to believe, then fiction evokes what is traditionally spoken of as “the suspension of disbelief””

“Fictional screen space creates the unities of the scene and the plot. Through the ubiquitous camera and altering frame, the spectator becomes a vicarious unseen observer, transported into an imaginary space which is very similar to real space but behaves according to its own generic rules. These rules are different in the case of documentary from those of fiction. Where the space of the fictional narrative produces continuity, documentary space is composed of discontinuities, both spatial and temporal, produced by dialectical (and dialogical) associations across time and space. Neither of these modes of articulation is absolute or totalizing, but fictional screen space, ever since the ban was first raised against the actor gazing at the camera, has an ineluctable tendency towards closure and abstraction from lived experience. In contrast, in the space of documentary the represented world is not separated from the viewer by reason of narrative principle. On the contrary, the social reality portrayed here is one in which a viewer could in principle find themselves present, putatively, or as a potential historical subject, and sometimes palpably. It is a world, in other words, which is continuous with the space in which the viewer lives their own life, not separate from it.”

Wreckage upon Wreckage: History, Documentary and the Ruins of Memory, Paula Rabinowitz, 1993

“The sense of immediacy-as-truth/truth-as-immediacy was central to the earliest scientific and modernist uses of the cinema”

“History is where pain and death occur but it is in representation that the facts and events gain meaning.” As “star” of the documentary, the presence of the body, especially the body in pain, signifies a truth and realness which seems to defy contextualization.”
Bill Nichols, Representing Reality (Bloomington, Ind., 1991), 265.
“the purely psychosexual manifestations of lack and plenitude, differentiation and identification, which characterize the fetishistic forms of narrative desire”
“The spectator of documentary, this subject of agency, also desires, but desires to remember and to remake history. But how is this spectator hailed by the documentary if the psychosexual processes of identification and disavowal central to narrative address are routed away from interiority and located in evidence? Primarily through an appeal to feeling over thinking.”

“the fragmentary quality of truth”

Jill Godmilow, director of Far from Poland (1984) calls for “deconstructing the documentary . . . to reformulate language -not just verbal language but visual language as well. To poke holes in the existing language, to make spaces, so that there is a possibility for imagination and action to work through it.”
Jill Godmilow, “Far from Finished: Deconstructing the Documentary, An Interview by Brooke Jacobson,” in Reimagining America: The Arts of Social Change, ed. Mark O’Brien and Craig Little (Philadelphia, 1990), 181.

“This desire to dream, to provoke imagination, seems to lead the documentary away from the realm of history and truth into the realm of art and artifice. How are we to judge historical documentaries if they call themselves dreams? In documentary the viewer is asked to participate in a series of contracts -between film and its object, between filmmaker and audience, between reality and representation. In the traditional documentary- including its use for historians -the response to the film is usually confined to whether the viewer agrees or disagrees with the content. On rare occasions the “protagonist” of the film succeeds in convincing the viewer to follow its position- save the dolphins by boycotting tuna, for example- but the construction of the cinematic argument is left unexamined. In the deconstructionist documentary like Shoah and Far From Poland, the object of the film is to produce a new and disturbing knowledge of history and of its rhetoric-of both its content and its form. Like the Angel of History, we are asked to become complicit in the process of making meaning, of making history. We are made uncomfortable, not by images of cute dolphins bleeding on the deck of the tuna boat or by the emaciated limbs and swollen bellies of hungry children in Somalia, but by the codes which allow the images to make us say “Oh, how awful” and go on about our lives.”