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The tragic screen: Cinema at the limits of philosophy.

机译:悲剧的画面:电影在哲学的极限。

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In the aftermath of a century that witnessed vast technological development alongside unprecedented disaster, contemplation of the relation between reason and representation has never been more necessary. The atrocities of the 20th century led to a rethinking of western Enlightenment thought and instrumental reason, and by the close of the century, all political and ethical claims had been destabilized by postmodern theories. This dissertation argues that the concept of tragedy is an important critical tool for thinking beyond the stalemates and failures of reason. I argue that it is the film screen rather than the theatrical stage that now poses the challenge of tragedy.; I argue that philosophy from Plato to Derrida is defined through its encounter with the problem of tragedy—whether as the effort to overcome its aporias or to affirm them. As such it enacts tragedy's repeating drama of loss and renewal. I describe tragedy through a series of oppositions, or aporias, within thought and art—subject and object, rise and fall, freedom and necessity, finite and infinite, and law and justice. The agent of tragedy is the human figure and its drama is the contest between chance and fate. Despite the centrality of tragedy to the dramatic, film is one of the few disciplines to have failed to produce a substantial contribution to the discourse on tragedy. Film scholarship has more often understood cinema in terms of melodrama and genre, and its predominant conceptual framework has been born of Althusserian Marxism and Lacanian Psychoanalysis.; This dissertation takes a different approach, charting the parallels between cinema and the structures of thought and asking how this popular form reveals philosophy's limits and presents a tragic alternative. I do this through an analysis of singular films as well as the deep structures of modern cinema—music, stardom, action, love, and justice. This dissertation takes a new approach towards the screen that escapes the limitations of both traditional aesthetics and current approaches to arts and media.
机译:在经历了巨大的技术发展和空前的灾难的一个世纪之后,对理性与表征之间的关系进行思考变得前所未有的必要。 20世纪的暴行导致对西方启蒙思想和工具理性的重新思考,到本世纪末,所有政治和伦理主张都被后现代理论所动摇。本文认为,悲剧的概念是超越理性僵局和失败的重要思维工具。我认为,这是电影屏幕而不是戏曲舞台,现在构成了悲剧的挑战。我认为,从柏拉图到德里达的哲学是通过其与悲剧问题的冲突来定义的-无论是努力克服其弱点还是予以肯定。因此,它使悲剧反复发生,造成损失和复兴。我通过思想和艺术中的一系列对立或空洞来描述悲剧,主题和客体,兴衰,自由与必要,有限与无限,法律与正义。悲剧的源头是人物,而戏剧是偶然与命运的较量。尽管悲剧在戏剧中居于中心地位,但电影是为悲剧论断做出实质性贡献的少数学科之一。电影奖学金更多地是根据情节剧和体裁来理解电影,它的主要概念框架是由阿尔都塞式马克思主义和拉康主义精神分析学诞生的。本论文采用了不同的方法,绘制了电影与思想结构之间的相似之处,并询问这种流行的形式如何揭示哲学的局限性并提出悲剧性的选择。我通过对单片电影以及现代电影的深层结构(音乐,明星,动作,爱情和正义)的分析来做到这一点。本论文采取了一种新的屏幕方法,摆脱了传统美学和当前艺术与媒体方法的局限。

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