Film Thinks – serie

“Film is made for philosophy,” asserted Stanley Cavell. In addition to his work on scepticism, morality, and the intentions and meanings of ordinary language, the American philosopher wrote fascinatingly about cinema, arguing that film can reveal new ground for thinking through old philosophical problems. In this book, Catherine Wheatley draws upon Cavell''s explicitly film-inspired works, key philosophical concepts and autobiographical writings, examining his analyses of films from Hollywood''s Golden Age, the French New Wave, contemporary action cinema, silent film heroes Chaplin and Keaton, directors Cocteau and Hitchcock, and performers Greta Garbo and Ginger Rogers. Revealing the ways in which Cavell''s thinking was shaped by the movies, Wheatly poses the question: what was it about film that taught the philosopher how best to live in the world?

“Film is made for philosophy,” asserted Stanley Cavell. In addition to his work on scepticism, morality, and the intentions and meanings of ordinary language, the American philosopher wrote fascinatingly about cinema, arguing that film can reveal new ground for thinking through old philosophical problems. In this book, Catherine Wheatley draws upon Cavell''s explicitly film-inspired works, key philosophical concepts and autobiographical writings, examining his analyses of films from Hollywood''s Golden Age, the French New Wave, contemporary action cinema, silent film heroes Chaplin and Keaton, directors Cocteau and Hitchcock, and performers Greta Garbo and Ginger Rogers. Revealing the ways in which Cavell''s thinking was shaped by the movies, Wheatly poses the question: what was it about film that taught the philosopher how best to live in the world?

Suspicious of what he called the spectator''s “sticky” adherence to the screen, Roland Barthes had a cautious attitude towards cinema. Falling into a hypnotic trance, the philosopher warned, an audience can become susceptible to ideology and “myth”. In this book, Patrick Ffrench explains that although Barthes was wary of film, he engaged deeply with it. Barthes'' thought was, Ffrench argues, punctuated by the experience of watching films – and likewise his philosophy of photography, culture, semiotics, ethics and theatricality have been immensely important in film theory.Focusing particularly on the essays ''The Third Meaning'' and ''On Leaving the Cinema'' and the acclaimed book Camera Lucida, Ffrench examines Barthes'' writing and traces a persistent interest in films and directors, from Fellini and Antonioni, to Eisenstein, the Marx Brothers and Hitchcock. Ffrench explains that although Barthes found pleasure in “leaving the cinema” – disconnecting from its dangerous allure by a literal exit or by forcefully breaking the trance – he found value in returning to the screen anew. Barthes delved beneath the pull of progressing narrative and the moving image by becoming attentive to space and material aesthetics. This book presents an invaluable reassessment of one of the most original and subtle thinkers of the twentieth-century: a figure indebted to the movies.

Suspicious of what he called the spectator''s “sticky” adherence to the screen, Roland Barthes had a cautious attitude towards cinema. Falling into a hypnotic trance, the philosopher warned, an audience can become susceptible to ideology and “myth”. In this book, Patrick Ffrench explains that although Barthes was wary of film, he engaged deeply with it. Barthes'' thought was, Ffrench argues, punctuated by the experience of watching films – and likewise his philosophy of photography, culture, semiotics, ethics and theatricality have been immensely important in film theory.Focusing particularly on the essays ''The Third Meaning'' and ''On Leaving the Cinema'' and the acclaimed book Camera Lucida, Ffrench examines Barthes'' writing and traces a persistent interest in films and directors, from Fellini and Antonioni, to Eisenstein, the Marx Brothers and Hitchcock. Ffrench explains that although Barthes found pleasure in “leaving the cinema” – disconnecting from its dangerous allure by a literal exit or by forcefully breaking the trance – he found value in returning to the screen anew. Barthes delved beneath the pull of progressing narrative and the moving image by becoming attentive to space and material aesthetics. This book presents an invaluable reassessment of one of the most original and subtle thinkers of the twentieth-century: a figure indebted to the movies.

Georges Didi-Huberman is a philosopher of images whose work is overdue for attention from English-language readers. Since the publication of his first book in 1982, he has published 46 essays, mostly with the prestigious Editions de Minuit, on topics ranging from monographs on individual artists to critical excursions into political philosophy. He is recognised in France and elsewhere in Europe as one of the foremost philosophers of the image writing today. In Georges Didi-Huberman and Film, Alison Smith concentrates on how Didi-Huberman''s work has been informed by cinema, especially in his major (and ongoing) recent work L''Oeil de l''Histoire (The Eye of History). The book traces the development of Didi-Huberman''s visual thought towards a cinematic sensibility already inherent in his early work on images in relationship to each other. After exploring his increasingly political understanding of the vital role of cinematic montage, it traces his growing understanding of cinema as a medium for expressing a dynamic representation of peoples'' memory and experience, and documents his engagement with contemporary filmmakers such as Laura Waddington and Vincent Dieutre.

Georges Didi-Huberman is a philosopher of images whose work is overdue for attention from English-language readers. Since the publication of his first book in 1982, he has published 46 essays, mostly with the prestigious Editions de Minuit, on topics ranging from monographs on individual artists to critical excursions into political philosophy. He is recognised in France and elsewhere in Europe as one of the foremost philosophers of the image writing today. In Georges Didi-Huberman and Film, Alison Smith concentrates on how Didi-Huberman''s work has been informed by cinema, especially in his major (and ongoing) recent work L''Oeil de l''Histoire (The Eye of History). The book traces the development of Didi-Huberman''s visual thought towards a cinematic sensibility already inherent in his early work on images in relationship to each other. After exploring his increasingly political understanding of the vital role of cinematic montage, it traces his growing understanding of cinema as a medium for expressing a dynamic representation of peoples'' memory and experience, and documents his engagement with contemporary filmmakers such as Laura Waddington and Vincent Dieutre.

Noël Carroll is one of the most prolific, widely-cited and distinguished philosophers of art, but how, specifically, has cinema impacted his thought? This book, one of the first in the acclaimed 'Film Thinks' series, argues that Carroll's background in both cinema and philosophy has been crucial to his overall theory of aesthetics. Often a controversial figure within film studies, as someone who has assertively contested the psychoanalytic, semiotic and Marxist cornerstones of the field, his allegiance to alternative philosophical traditions has similarly polarised his readership.Mario Slugan proposes that Carroll's defence of the notions of truth and objectivity provides a welcome antidote to 'anything goes' attitudes and postmodern scepticism towards art and popular culture, including film. Carroll's thinking has loosened the grip of continental philosophers on cinema studies - from Maurice Merleau-Ponty to Gilles Deleuze and Jacques Lacan - by turning to cognitive and analytical approaches. Slugan goes further to reveal that Carroll's methods of evaluation and interpretation in fact, usefully bridge gaps between these `opposing' sides, to look at artworks anew. Throughout, Slugan revisits and enriches Carroll's definitions of popular art, mass art, horror, humour and other topics and concludes by tracing their origins to this important thinker's relationship with the medium of cinema.

Robert Pippin (1948- ) is a major figure in contemporary philosophy, having published influential work on thinkers including Kant, Hegel, and Nietzsche. He is also an original thinker about – and critic of – film who has written books and numerous articles on canonical subjects such as the Western, Film Noir, and Hitchcock's Vertigo. In Robert Pippin and Film, Dominic Lash demonstrates the ways that film has been crucial to Pippin's thought on important philosophical topics such as political psychology, ethics, and self-knowledge. He also explores the implications of Pippin's methodological commitments to clear language and to maintaining close contact with the details of the films in question. In so doing, Lash brings Pippin's work on film to a wider audience and contributes to current debates both within film studies and beyond. This includes those concerning the relationships between film and philosophy, criticism and aesthetics, and individual subjectivity and political consciousness.Lash focuses on Pippin's major works on film – Hollywood Westerns and American Myth (2010), Fatalism in American Film Noir (2012), The Philosophical Hitchcock (2017), and Filmed Thought (2020) as well as his many shorter writings on film.

Robert Pippin (1948- ) is a major figure in contemporary philosophy, having published influential work on thinkers including Kant, Hegel, and Nietzsche. He is also an original thinker about – and critic of – film who has written books and numerous articles on canonical subjects such as the Western, Film Noir, and Hitchcock''s Vertigo. In Robert Pippin and Film, Dominic Lash demonstrates the ways that film has been crucial to Pippin''s thought on important philosophical topics such as political psychology, ethics, and self-knowledge. He also explores the implications of Pippin''s methodological commitments to clear language and to maintaining close contact with the details of the films in question. In so doing, Lash brings Pippin''s work on film to a wider audience and contributes to current debates both within film studies and beyond. This includes those concerning the relationships between film and philosophy, criticism and aesthetics, and individual subjectivity and political consciousness.Lash focuses on Pippin''s major works on film – Hollywood Westerns and American Myth (2010), Fatalism in American Film Noir (2012), The Philosophical Hitchcock (2017), and Filmed Thought (2020) as well as his many shorter writings on film.

Robert Pippin (1948- ) is a major figure in contemporary philosophy, having published influential work on thinkers including Kant, Hegel, and Nietzsche. He is also an original thinker about – and critic of – film who has written books and numerous articles on canonical subjects such as the Western, Film Noir, and Hitchcock''s Vertigo. In Robert Pippin and Film, Dominic Lash demonstrates the ways that film has been crucial to Pippin''s thought on important philosophical topics such as political psychology, ethics, and self-knowledge. He also explores the implications of Pippin''s methodological commitments to clear language and to maintaining close contact with the details of the films in question. In so doing, Lash brings Pippin''s work on film to a wider audience and contributes to current debates both within film studies and beyond. This includes those concerning the relationships between film and philosophy, criticism and aesthetics, and individual subjectivity and political consciousness.Lash focuses on Pippin''s major works on film – Hollywood Westerns and American Myth (2010), Fatalism in American Film Noir (2012), The Philosophical Hitchcock (2017), and Filmed Thought (2020) as well as his many shorter writings on film.

“Film is made for philosophy,” asserted Stanley Cavell. In addition to his work on scepticism, morality, and the intentions and meanings of ordinary language, the American philosopher wrote fascinatingly about cinema, arguing that film can reveal new ground for thinking through old philosophical problems. In this book, Catherine Wheatley draws upon Cavell’s explicitly film-inspired works, key philosophical concepts and autobiographical writings, examining his analyses of films from Hollywood’s Golden Age, the French New Wave, contemporary action cinema, silent film heroes Chaplin and Keaton, directors Cocteau and Hitchcock, and performers Greta Garbo and Ginger Rogers. Revealing the ways in which Cavell’s thinking was shaped by the movies, Wheatly poses the question: what was it about film that taught the philosopher how best to live in the world?

Suspicious of what he called the spectator’s “sticky” adherence to the screen, Roland Barthes had a cautious attitude towards cinema. Falling into a hypnotic trance, the philosopher warned, an audience can become susceptible to ideology and “myth”. In this book, Patrick Ffrench explains that although Barthes was wary of film, he engaged deeply with it. Barthes’ thought was, Ffrench argues, punctuated by the experience of watching films – and likewise his philosophy of photography, culture, semiotics, ethics and theatricality have been immensely important in film theory.Focusing particularly on the essays ‘The Third Meaning’ and ‘On Leaving the Cinema’ and the acclaimed book Camera Lucida, Ffrench examines Barthes’ writing and traces a persistent interest in films and directors, from Fellini and Antonioni, to Eisenstein, the Marx Brothers and Hitchcock. Ffrench explains that although Barthes found pleasure in “leaving the cinema” – disconnecting from its dangerous allure by a literal exit or by forcefully breaking the trance – he found value in returning to the screen anew. Barthes delved beneath the pull of progressing narrative and the moving image by becoming attentive to space and material aesthetics. This book presents an invaluable reassessment of one of the most original and subtle thinkers of the twentieth-century: a figure indebted to the movies.

Georges Didi-Huberman is a philosopher of images whose work is overdue for attention from English-language readers. Since the publication of his first book in 1982, he has published 46 essays, mostly with the prestigious Editions de Minuit, on topics ranging from monographs on individual artists to critical excursions into political philosophy. He is recognised in France and elsewhere in Europe as one of the foremost philosophers of the image writing today.In Georges Didi-Huberman and Film, Alison Smith concentrates on how Didi-Huberman’s work has been informed by cinema, especially in his major (and ongoing) recent work L’Oeil de l’Histoire (The Eye of History). The book traces the development of Didi-Huberman’s visual thought towards a cinematic sensibility already inherent in his early work on images in relationship to each other. After exploring his increasingly political understanding of the vital role of cinematic montage, it traces his growing understanding of cinema as a medium for expressing a dynamic representation of peoples’ memory and experience, and documents his engagement with contemporary filmmakers such as Laura Waddington and Vincent Dieutre.

At a time when the representational expansion of women and LGBTQIA+ people in media coincides with the rise of global “anti-gender” ideologies, Judith Butler’s writings on gender, precarity, and liveability hold new urgency. Judith Butler and Film is the first book to examine the reciprocal relationship between Butler’s theories and cinema, situating film within the broader context of Butler’s philosophy and its interactions with popular media. Tracing the presence of film in Butler’s work – from Paris Is Burning and Boys Don’t Cry to Divine’s queer terrorism in John Waters’ films, and from Hollywood’s star system to documentaries featuring Butler – Gürbüz reveals cinema as both object and method of inquiry into Butlerian thought. Bringing this dialogue up to the present, the book branches into Butler’s 2024 bestseller Who Is Afraid of Gender? and their recent appearances in popular online media, underscoring the immediacy of Butler’s thought in today’s cultural landscape.Moving beyond established frameworks in film theory while drawing on counter-cinema, trans* cinema discourse, and the psychic life of film, Judith Butler and Film repositions cinema as a potential site of embodied transformation and collective imagination—a medium through which egalitarian futures can be envisioned and felt.

At a time when the representational expansion of women and LGBTQIA+ people in media coincides with the rise of global anti-gender ideologies, Judith Butler's writings on gender, precarity, and liveability hold new urgency. Judith Butler and Film is the first book to examine the reciprocal relationship between Butler's theories and cinema, situating film within the broader context of Butler's philosophy and its interactions with popular media. Tracing the presence of film in Butler's work from Paris Is Burning and Boys Don't Cry to Divine's queer terrorism in John Waters' films, and from Hollywood's star system to documentaries featuring Butler G rb z reveals cinema as both object and method of inquiry into Butlerian thought. Bringing this dialogue up to the present, the book branches into Butler's 2024 bestseller Who Is Afraid of Gender? and their recent appearances in popular online media, underscoring the immediacy of Butler's thought in today's cultural landscape.Moving beyond established frameworks in film theory while drawing on counter-cinema, trans* cinema discourse, and the psychic life of film, Judith Butler and Film repositions cinema as a potential site of embodied transformation and collective imagination-a medium through which egalitarian futures can be envisioned and felt.

At a time when the representational expansion of women and LGBTQIA+ people in media coincides with the rise of global anti-gender ideologies, Judith Butler's writings on gender, precarity, and liveability hold new urgency. Judith Butler and Film is the first book to examine the reciprocal relationship between Butler's theories and cinema, situating film within the broader context of Butler's philosophy and its interactions with popular media. Tracing the presence of film in Butler's work from Paris Is Burning and Boys Don't Cry to Divine's queer terrorism in John Waters' films, and from Hollywood's star system to documentaries featuring Butler G rb z reveals cinema as both object and method of inquiry into Butlerian thought. Bringing this dialogue up to the present, the book branches into Butler's 2024 bestseller Who Is Afraid of Gender? and their recent appearances in popular online media, underscoring the immediacy of Butler's thought in today's cultural landscape.Moving beyond established frameworks in film theory while drawing on counter-cinema, trans* cinema discourse, and the psychic life of film, Judith Butler and Film repositions cinema as a potential site of embodied transformation and collective imagination-a medium through which egalitarian futures can be envisioned and felt.

Robert Pippin (1948- ) is a major figure in contemporary philosophy, having published influential work on thinkers including Kant, Hegel, and Nietzsche. He is also an original thinker about – and critic of – film who has written books and numerous articles on canonical subjects such as the Western, Film Noir, and Hitchcock's Vertigo. In Robert Pippin and Film, Dominic Lash demonstrates the ways that film has been crucial to Pippin's thought on important philosophical topics such as political psychology, ethics, and self-knowledge. He also explores the implications of Pippin's methodological commitments to clear language and to maintaining close contact with the details of the films in question. In so doing, Lash brings Pippin's work on film to a wider audience and contributes to current debates both within film studies and beyond. This includes those concerning the relationships between film and philosophy, criticism and aesthetics, and individual subjectivity and political consciousness.Lash focuses on Pippin's major works on film – Hollywood Westerns and American Myth (2010), Fatalism in American Film Noir (2012), The Philosophical Hitchcock (2017), and Filmed Thought (2020) as well as his many shorter writings on film.

Georges Didi-Huberman is a philosopher of images whose work is overdue for attention from English-language readers. Since the publication of his first book in 1982, he has published 46 essays, mostly with the prestigious Editions de Minuit, on topics ranging from monographs on individual artists to critical excursions into political philosophy. He is recognised in France and elsewhere in Europe as one of the foremost philosophers of the image writing today.In Georges Didi-Huberman and Film, Alison Smith concentrates on how Didi-Huberman’s work has been informed by cinema, especially in his major (and ongoing) recent work L’Oeil de l’Histoire (The Eye of History). The book traces the development of Didi-Huberman’s visual thought towards a cinematic sensibility already inherent in his early work on images in relationship to each other. After exploring his increasingly political understanding of the vital role of cinematic montage, it traces his growing understanding of cinema as a medium for expressing a dynamic representation of peoples’ memory and experience, and documents his engagement with contemporary filmmakers such as Laura Waddington and Vincent Dieutre.

Noël Carroll is one of the most prolific, widely-cited and distinguished philosophers of art, but how, specifically, has cinema impacted his thought? This book, one of the first in the acclaimed 'Film Thinks' series, argues that Carroll's background in both cinema and philosophy has been crucial to his overall theory of aesthetics. Often a controversial figure within film studies, as someone who has assertively contested the psychoanalytic, semiotic and Marxist cornerstones of the field, his allegiance to alternative philosophical traditions has similarly polarised his readership.Mario Slugan proposes that Carroll's defence of the notions of truth and objectivity provides a welcome antidote to 'anything goes' attitudes and postmodern scepticism towards art and popular culture, including film. Carroll's thinking has loosened the grip of continental philosophers on cinema studies - from Maurice Merleau-Ponty to Gilles Deleuze and Jacques Lacan - by turning to cognitive and analytical approaches. Slugan goes further to reveal that Carroll's methods of evaluation and interpretation in fact, usefully bridge gaps between these `opposing' sides, to look at artworks anew. Throughout, Slugan revisits and enriches Carroll's definitions of popular art, mass art, horror, humour and other topics and concludes by tracing their origins to this important thinker's relationship with the medium of cinema.

Noël Carroll is one of the most prolific, widely-cited and distinguished philosophers of art, but how, specifically, has cinema impacted his thought? This book, one of the first in the acclaimed 'Film Thinks' series, argues that Carroll's background in both cinema and philosophy has been crucial to his overall theory of aesthetics. Often a controversial figure within film studies, as someone who has assertively contested the psychoanalytic, semiotic and Marxist cornerstones of the field, his allegiance to alternative philosophical traditions has similarly polarised his readership.Mario Slugan proposes that Carroll's defence of the notions of truth and objectivity provides a welcome antidote to 'anything goes' attitudes and postmodern scepticism towards art and popular culture, including film. Carroll's thinking has loosened the grip of continental philosophers on cinema studies - from Maurice Merleau-Ponty to Gilles Deleuze and Jacques Lacan - by turning to cognitive and analytical approaches. Slugan goes further to reveal that Carroll's methods of evaluation and interpretation in fact, usefully bridge gaps between these `opposing' sides, to look at artworks anew. Throughout, Slugan revisits and enriches Carroll's definitions of popular art, mass art, horror, humour and other topics and concludes by tracing their origins to this important thinker's relationship with the medium of cinema.

“Film is made for philosophy,” asserted Stanley Cavell. In addition to his work on scepticism, morality, and the intentions and meanings of ordinary language, the American philosopher wrote fascinatingly about cinema, arguing that film can reveal new ground for thinking through old philosophical problems. In this book, Catherine Wheatley draws upon Cavell’s explicitly film-inspired works, key philosophical concepts and autobiographical writings, examining his analyses of films from Hollywood’s Golden Age, the French New Wave, contemporary action cinema, silent film heroes Chaplin and Keaton, directors Cocteau and Hitchcock, and performers Greta Garbo and Ginger Rogers. Revealing the ways in which Cavell’s thinking was shaped by the movies, Wheatly poses the question: what was it about film that taught the philosopher how best to live in the world?

Suspicious of what he called the spectator’s “sticky” adherence to the screen, Roland Barthes had a cautious attitude towards cinema. Falling into a hypnotic trance, the philosopher warned, an audience can become susceptible to ideology and “myth”. In this book, Patrick Ffrench explains that although Barthes was wary of film, he engaged deeply with it. Barthes’ thought was, Ffrench argues, punctuated by the experience of watching films – and likewise his philosophy of photography, culture, semiotics, ethics and theatricality have been immensely important in film theory.Focusing particularly on the essays ‘The Third Meaning’ and ‘On Leaving the Cinema’ and the acclaimed book Camera Lucida, Ffrench examines Barthes’ writing and traces a persistent interest in films and directors, from Fellini and Antonioni, to Eisenstein, the Marx Brothers and Hitchcock. Ffrench explains that although Barthes found pleasure in “leaving the cinema” – disconnecting from its dangerous allure by a literal exit or by forcefully breaking the trance – he found value in returning to the screen anew. Barthes delved beneath the pull of progressing narrative and the moving image by becoming attentive to space and material aesthetics. This book presents an invaluable reassessment of one of the most original and subtle thinkers of the twentieth-century: a figure indebted to the movies.