scholarly journals Psychoanalysis and Film

Author(s):  
Damian Cox ◽  
Michael Levine

Those who believe that the psychoanalytic understanding of human nature is broadly correct will also likely believe that there are essential aspects of film that cannot be adequately understood without it. Among these are film’s power; the nature of film spectatorship; and the characteristics of specific films and genres. Why are we attracted to certain kinds of films—horror films and those depicting violence we abhor? The most basic claim underlying psychoanalytic approaches to film is that the creation and experience of film is driven by desire and wish-fulfilment and functions to satisfy certain psychological, protective, expressive needs of artists and audiences. Psychoanalytic explorations of film tend to draw together aspects of artistic creation and spectatorship, as well as accounts of film’s power to move audiences and the nature of film spectatorship in general—the affective and cognitive significance of the nature of film experience itself.

2019 ◽  
Vol 7 (4) ◽  
pp. 43-49
Author(s):  
Katyaa Nakova-Tahchieva

The present work is part of a research paper for which I extend my heartfelt thanks to Assoc. Prof. Dr. Valko Kanev. It examines some specifics of the artistic creation process that lead to the creation of one of the types of written student texts - the narration. Its variations - "narration by imagination" and "narration by set supports" are regulated in the new fifth grade curriculum. The requirements for writing a narration and the exemplary thematic curriculum of optional literature classes in the 7-tgrade have proven to be applicable in the literature education process.


Author(s):  
المختار الأحمر

الملخّص يتناول البحث علاقة الفطرة بالشريعة في التفكير الإسلامي، وما تطرحه هذه العلاقة سواء على مستوى بيان الجوانب المتعلقة بخَلْق الإنسان وما فُطِر عليه ابتداء، وهذا البعد يمثّل الجانب التكوني في مفهوم الفطرة، أو على المستوى المتعلق بالشريعة وفطريتها، أي أنها جارية وفق ما يدركه العقل وتشهد به الفطرة، وهذا البعد يمثّل الجانب التشريعي الذي يطرحه مفهوم الفطرة. لقد زخرت أغلب الكتابات بتناول جانبا واحدا مما يتيحه أو يعكسه مفهوم الفطرة، لكن البحث في العلاقة التناسبية بين الفطرة والشريعة، وما يتيحه هذا النظر المتلازم بين المفهومين على مستوى الإمكانات المتعلقة بقدرات الإنسان الفطرية في فهم وتعقّل الخطاب الشرعي والأحكام التكليفية، والوقوف على غاياته ومقاصده، يبقى في حاجة إلى البحث والاستقصاء. ولذلك تأتي هذه الدراسة لتسليط الضوء على الجانب التشريعي والتكويني في علاقة الشريعة بالفطرة، باعتبارهما نظامين متلازمين يتيحان فهم طبيعة الشريعة وأحكامها ومقاصدها من جهة، وتحديد جوهر وماهية الإنسان الفطرية وإمكاناته في تعقّل هذه الشريعة من جهة ثانية.                  الكلمات المفتاحية: الفطرة، الشريعة، الدين، التكاليف، العقل. Abstract This research addresses the relationship between premordial human nature (fitrah) and Islamic law (SharÊÑah) within the frame of Islamic thought, while exploring the questions it raises at two levels. The first level explains the aspects related to the creation of man and what has initially been bestowed upon him, which represents the evolutionary aspect of the concept of fiÏrah. The second level is related to SharÊÑah and its nature, which evolves according to what is percieved by reason and witnessed by fiÏrah; this represents the legislative aspect presented by the concept of fiÏrah. The majority of studies to date address a single aspect of the illustrations of the concept of fiÏrah. However, research on the dialectic relationship between fiÏrah and SharÊÑah and what its relevant concurrent view provides at the level of potentials related to human innate capacities in understanding and realizing SharÊÑah discourse and mandatory provisions as well as understanding its objectives  remains scarce and requires further research and investigation. Therefore, this study intends to shed light on the legislative and evolutionary aspects of the relationship between SharÊÑah and fiÏrah as two interconnected systems that allow for the understanding of the nature of SharÊÑah, its provisions and purposes, as well as identifying the essence of human innate nature and its potential in perceiving SharÊÑah. Keywords: human nature (fiÏrah), Islamic law (SharÊÑah), religious mandates (TakÉlif), religion, intellect (ÑAqal).


1970 ◽  
Vol 4 ◽  
pp. 32-47
Author(s):  
H. B. Acton

It is easy to understand why Hegel's philosophy should be little studied by English-speaking philosophers today. Those who at the beginning of the twentieth century initiated the movement we are now caught up in presented their earliest philosophical arguments as criticisms of the prevailing Anglo-Hegelian views. It may now be thought illiberal to take much interest in this perhaps excusably slaughtered royal family, and positively reactionary to hanker after the foreign dynasty from which it sometimes claimed descent. Hegel was a systematic philosopher with a scope hardly to be found today, and men who, as we say, wish to keep up with their subject may well be daunted at the idea of having to understand a way of looking at philosophy which they suspect would not repay them for their trouble anyway. Furthermore, since Hegel wrote, formal logic has advanced in ways he could not have foreseen, and has, it seems to many, destroyed the whole basis of his dialectical method. At the same time, the creation of a science of sociology, it is supposed, has rendered obsolete the philosophy of history for which Hegel was at one time admired. In countries where there are Marxist intellectuals, Hegel does get discussed as the inadvertent forerunner of historical and dialectical materialism. But in England, where there is no such need or presence, there do not seem to be any very strong ideological reasons for discussing him. In what follows I shall be asking you to direct your thoughts to certain forgotten far-off things which I hope you will find historically interesting even if you do not agree with me that they give important clues for an understanding of human nature and human society.


2020 ◽  
Vol 202 ◽  
pp. 07055
Author(s):  
Sri Sudarsih

This study aims to describe the life together in society according to Teilhard de Chardin. Then the researchers tried to reveal the value of justice in it. This research is a qualitative research. The basis of this research theory is the value of justice, while the object of study is life together in society according to Teilhard de Chardin. The methodical elements used are description, interpretation, and analysis-synthesis. The results achieved are as follows: the value of justice in the relations between individuals and society is closely related to human nature. Every individual has freedom in building relationships with others. The value of justice is reflected in the form of mutual respect, giving and receiving, and loving. Love becomes the energy for the creation of justice in society. Justice according to Teilhard de Chardin is justice towards oneself, other people or the community, and God. The value of justice can be used as a basis for strengthening the character of younger generation in Indonesia.


1970 ◽  
Vol 4 ◽  
pp. 32-47
Author(s):  
H. B. Acton

It is easy to understand why Hegel's philosophy should be little studied by English-speaking philosophers today. Those who at the beginning of the twentieth century initiated the movement we are now caught up in presented their earliest philosophical arguments as criticisms of the prevailing Anglo-Hegelian views. It may now be thought illiberal to take much interest in this perhaps excusably slaughtered royal family, and positively reactionary to hanker after the foreign dynasty from which it sometimes claimed descent. Hegel was a systematic philosopher with a scope hardly to be found today, and men who, as we say, wish to keep up with their subject may well be daunted at the idea of having to understand a way of looking at philosophy which they suspect would not repay them for their trouble anyway. Furthermore, since Hegel wrote, formal logic has advanced in ways he could not have foreseen, and has, it seems to many, destroyed the whole basis of his dialectical method. At the same time, the creation of a science of sociology, it is supposed, has rendered obsolete the philosophy of history for which Hegel was at one time admired. In countries where there are Marxist intellectuals, Hegel does get discussed as the inadvertent forerunner of historical and dialectical materialism. But in England, where there is no such need or presence, there do not seem to be any very strong ideological reasons for discussing him. In what follows I shall be asking you to direct your thoughts to certain forgotten far-off things which I hope you will find historically interesting even if you do not agree with me that they give important clues for an understanding of human nature and human society.


Horizons ◽  
1995 ◽  
Vol 22 (1) ◽  
pp. 29-48 ◽  
Author(s):  
Tiina Allik

AbstractThe article argues that the motivations for Phillips' construal of all theory-making as necessarily foundationalist go beyond the epistemological debate about foundationalism vs. nonfoundationalism and that his construal is rooted in the anthropological assumption that the subjectivity of human persons is inevitably violated by analyses in terms of objective categories that are not derived from the self-understanding of the subjects under study. The article uses the distinction between etics and emics in linguistics and cultural anthropology and a psychoanalytic understanding of the inevitability of transference and countertransference in order to argue that an appreciation of human finitude and contingency should lead Phillips and others to anthropological views in which the inevitability of theory, transference, and the experience of the otherness of oneself and others is construed as not only inevitable but as pleasurable, i.e., as part of the goodness of created human nature.


2018 ◽  
Vol 1 (1) ◽  
Author(s):  
Aditya Ali

Creativity is a term that has much to do with one's ability to create new ideas. This term was originally born in the world of psychology, because it is seen as part of human nature. But in its development, this term is actually widely used in the field of art and design. New phrases such as creative artists and creative designers emerge as a requirement for someone who wrestles the field. As a term inherent in art and design, a concept of a creative thinker has emerged as a humanistic psychologist, Csikszentmihalyi. The model and theory he developed was "Social Context of Creativity". That he thinks creativity is a system built from: person (individual), field (domain), and domain (community). According to Csikszentmihalyi these three things always exist, complement each other, build each other, and need each other in the creation of a creativity.   Keywords: creativity, art and design, social context.


2020 ◽  
pp. 40-41
Author(s):  
Andréa Catrópa

This work aims to discuss aspects of artistic creation derived from dream speculation. Based on a dream that took place in the capital of Czechoslovakia, a region unknown to the dreamer, and which happened at the beginning of the quarantine period due to the Coronavirus pandemic, the research began on the internet using search mechanisms. In the evening event, in addition to its narrative elements, the journey through places that presented themselves vividly was of paramount importance, so the first stage arose from the researcher’s curiosity in verifying if there was any coincidence between the real Prague and the dream Prague. To her surprise, although there was no prior contact with systematized information about that location, coincidences were emerging. And these similarities allowed the initial elaboration of a data collection for the memories would not be lost and could be used in the future as tools for artistic creation. Somehow, that fact so unique and different from other experienced dream phenomena aroused a series of sensations and reflections on the possibility of incorporating the unforeseen and irrational element, which daily invades our senses when we are asleep, as a means of promoting academic inquiry and artistic research. In Antiquity, as the work of Artemidoro confirms, the dream had a cosmic dimension that was related to the mystical tradition and to the collectivity. However, the psychoanalytic conception, influential in western society since the first decades of the twentieth century, contributed to fixing the perception of the dream as a private event and that concerns only the individual dimension. At the same time, neuroscience favors a biological approach to dreaming, even though Sidarta Ribeiro is a dissonant voice in this environment and dedicates himself to research focused on the “oracle of the night”. The Brazilian neuroscientist says that, in his work, he identified a very intricate relationship between dreams and memory and a double temporal articulation: we dream as a way of remembering what we are and do, and also to prepare for the future. These reflections joined the coordinates collected by me during the aforementioned night experience. The conceptual project design that I provisionally called “Prague Dreamiary” started from a dream and proceeded, at first, with the help of Internet search engines. From there, a map was created that unites both objective information found on the networks and the translation of dreamed symbolic messages. The dream experience allowed a deviation in the search algorithms by means of private intuition, which contradicts the consensual rational tendency behind the “improvement” of the artificial intelligence of these mechanisms. In addition to the creation of “dream hyperlinks”, this process included bibliographic research and the creation of a digital banner for the online page that will contain more information about the work in process.


2021 ◽  
pp. 213-244
Author(s):  
David Church

This chapter examines how post-horror films engage with metaphysical and existential issues, with stories about protagonists’ attempts to gain some sort of transcendence thus serving as a way of imagining post-horror’s own mixed success at (for better or worse) transcending the genre itself. Films like A Ghost Story and I Am the Pretty Thing That Lives in the House transform the ghost from a vengeful, fear-inducing trope into a much more existentially wandering figure of unresolved grief and the impermanence of human memory. Meanwhile, A Dark Song uses occultism to echo A Ghost Story’s concern with individual grief’s relationship to cosmic realms of (non)existence, much as mother! and I Am the Pretty Thing ask whether artistic creation itself can play any role in personal or spiritual redemption.


2018 ◽  
Vol 2 (1) ◽  
pp. 105
Author(s):  
Evita Yuliatul Wahidah

Resilience or flexibility is one of the terms in the field of psychology. Paradigm is based on the view that comes from the field of psychology or sociology about how a person's good children, adolescents, and adults recover from the downturn, trauma, or stress resulting from the problem being experienced. There are individuals who can survive and rise from negative situations. However, not a few individuals who fail to get out of these negative situations. While the Qur'an has a unique view of man, his pages contain divine guidance on the creation of man and the human nature either explicitly or implicitly (needing interpretation) and offering problem solving over all the probabilities of his life. Included in the resilience is the ability of the individual who does not succumb when faced with pressure and problems. Departing from the paradigm, the discussion of the resilience of the perspective of the Qur'an becomes interesting. In addition to seeing the method of Islamization of developing science, also to explore aspects of resilience in Islam based on the Qur'an and Hadith. The Resistance of the Qur'an's perspective is also to provide an alternative to the criticisms of modern psychology that break away from divine values.


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