‘I’ll hurt you if you stay.’ The Fly scene-by-scene: Act Two

The Fly ◽  
2018 ◽  
pp. 87-96
Author(s):  
Emma Westwood

This chapter describes the scenes of Act Two of David Cronenberg's The Fly (1986). In Act Two, Seth Brundle makes the transition from amiable and reclusive scientist to predatory and misogynistic Brundlefly — a seamless character transition that creeps up on the audience through Cronenberg's screenplay and direction, and Jeff Goldblum's subtle yet defined performance. As the Brundlefly persona comes to the fore, the audience still sympathises with the overtly animalistic, egregious person he has become. They know this is not the real Seth; it is the corruption of Seth at a cellular level. Cronenberg's patented brand of body horror is coming into its own right here with Seth finally admitting to himself that something is wrong. He questions whether he is dying, and if this is what dying is like, which directly references Cronenberg's own explanation of the film: that it is an allegory for our mortality as human beings and the natural processes that lead to old age and death. It is by way of the computer that he discovers his DNA has fused with a fly — the vital ‘reveal’ — in a cinematic moment common to many great science-fiction films where pivotal information of emotional resonance is not communicated between human beings but between human and machine.

2021 ◽  
Vol 16 ◽  
pp. 69-90
Author(s):  
Justina Žiūraitė-Pupelė

The article explores how artificial intelligence is constructed in a female body and showcases the boundaries between human and technological traits, as well as the relationship between human beings and technology. The article defines the notion of artificial intelligence and discusses how artificial intelligence is portrayed in science fiction films. The article does not attempt to provide new theoretical insights into artificial intelligence but, instead, to show how artificial intelligence is characterised in the context of modern science fiction films. Two contemporary science fiction films, which focus on the artificial intelligence in the female body, are analysed: Alex Garland’s Ex Machina (2014) and Spike Jonze’s Her (2013). The analysis of the films showcases the blurred lines between being a human and being a robot: AI in the female body is portrayed as having adequate cognitive abilities and an ability to experience or to realistically imitate various mental states. The AI embodiment found in the films explores different narratives: the anthropomorphic body (Ex Machina) motivates to get to know the world and thus expands one’s experience, while the partial embodiment (Her) “programs” intellectual actions and development beyond the human body. Ex Machina highlights the anti-humanity of the female robot: another (human) life is devalued in order to pursue a goal. On the contrary, Her highlights the hyper-humanity of the operating system: continuous improvements exceed the boundaries of communication with other people.


2018 ◽  
Vol 26 (2) ◽  
pp. 330-343
Author(s):  
Tianhu Hao

This article discusses John Milton’sParadise Lost, Mary Shelley’sFrankenstein, and the contemporary filmEx Machinaas a coherent group concerning the boundaries of knowledge and the perils of scientific Prometheanism. The development of AI (Artificial Intelligence) should be delimited and contained, if not curtailed or banned, and scientists ought to proceed in a responsible and cautious manner. An obsessive or excessive pursuit of knowledge, aiming to equal God and create humanoid beings, constitutes the essential feature of scientific Prometheanism, which can end in catastrophic destruction. BothFrankensteinandEx Machinastringently critique scientific Prometheanism as one aspect of modernity, and expose the real dangers that AIs pose to the very existence of humanity and civilization. InParadise Lost, Milton provides the epistemological framework forFrankensteinandEx Machina. The article concludes that the union of science and arts in science fiction (films) can be very productive.


Edupedia ◽  
2018 ◽  
Vol 2 (2) ◽  
pp. 73-83
Author(s):  
Ahmad Dahri

The real purpose of education is humanizing human beings. The most prominent thing in humanity is diversity, plurality or multiculturality. Indonesia is a country consisting of a plural society. This should be realized by all individuals in this nusantara society. Providing awareness of the existence of mulitikulturalitas or pluralism can be pursued in the educational process. For the sake of this interest, then in the educational process there must be some kind of integralization effort between forming the intellect and morality of learners. The function of integralization of moral and intellectual education is to know more about diversity then combine with knowledge and practice with morality then achieve the purposes of national education. The conclusions or findings of Freire’s and Ki Hadjar Dewantara’s analysis approach are the absence of differences in the educational portion, the absence of social classes as the limits of education, and the educator has a role as teacher not only as a facilitator but also as a identifierin diversity and be honest about the history, there is a link between learners and educators, mutual understanding, learners receive teaching, and educators learn to understand learners, and this function is summarized in education for freedom and ing ngarsho sung tuladha, ing madyo mangun karsha, tut wur handayani.


1993 ◽  
Vol 41 (1) ◽  
pp. 15-18 ◽  
Author(s):  
Carolyn Greig ◽  
Felicity Butler ◽  
Dawn Skelton ◽  
Siti Mahmud ◽  
Archie Young

1966 ◽  
Vol 86 ◽  
pp. 41-50 ◽  
Author(s):  
K. J. Dover
Keyword(s):  
The Real ◽  

Aristophanes' encomium on Eros (Smp. 189c 2–193d 5) is a story with a moral. Once upon a time, all human beings were double creatures, each with two heads, two bodies and eight limbs. Then, by the command of Zeus, each double creature was cut in half, and so humans as we know them came into being. Every one of us ‘seeks his other half’, and this search is Eros. If we are pious, we may hope to be rewarded by success in the search; if we are impious, Zeus may cut us in two again, and each of us will be like a flat-fish or a figure in relief.The story is amusingly told, and the comedies of the real Aristophanes are also amusing; but when Sykutris says that the story ‘reminds us of the plot of a comedy’ and when Robin constructs a hypothetical comedy out of it, they are confounding essence and accident. The affinities of Aristophanes' story do not lie with his own comedies or with those of his contemporaries, but elsewhere.The extant plays of Aristophanes are firmly rooted in the present, and each of them explores the possibilities of a fantasy constructed out of the present. Mythology was exploited by the comic poets—rarely by Aristophanes himself, more extensively by some others—in order to present humorously distorted versions of the myths which were the traditional material of serious poetry. Some comic titles point to theogonic myths (e.g. Polyzelos, Birth of the Muses and Birth of Dionysos) or to myths about the era before the rule of Zeus (e.g. Phrynichos, Kronos, and the younger Kratinos, Giants and Titans).


Author(s):  
Stephen R. L. Clark

Both “animals” and “religion” are contentious concepts, with many possible meanings and associations. This chapter takes animals to be eukaryotes distinct from protists, plants and fungi, and “religion” as the attempt to “live a dream.” I describe four principal ways of dreaming animals: triumphalist humanism (for which only “human” beings are of any interest); traditional notions of good husbandry (which requires “human” beings to care for the non-human, within limits set by human interests); notions of metempsychosis and transformation (where “human” and “non-human” are constantly shifting characters); and awakening to the real presence of others, and so—paradoxically—evacuating them of merely “religious” meaning.


2015 ◽  
Vol 1 ◽  
pp. 21-26 ◽  
Author(s):  
Pramila Bakhati

Human beings are considered as the most intellectual living beings in this Universe because they are able to cope with all the natural resources for their personal needs and preserving the things as well. Due to the growing population and immense using of resources, the things which we get from the nature are being destroyed by using in improper way. Our common home: the Earth is now in crisis as a result of limited awareness, egotism and understanding about the real values of nature and natural resources. In this problematic situation, Sustainable Development (SD) is emerged as a window of hope and later Education for Sustainable Developed (ESD) is appeared to promote the SD. However, if the knowledge is not transformed into behavior and practical life, the knowledge will be nothing or the meaningless.DOI: http://dx.doi.org/10.3126/jtd.v1i0.13086 Journal of Training and Development Vol.1 2015: 21-26


1869 ◽  
Vol 15 (2) ◽  
pp. 143-145
Author(s):  
Wilhelm Lazarus

Life Assurance provides for the family of the deceased in case of premature death; deferred Annuities provide for old age; but both institutions leave uncovered the risk of premature inability to work. Invalidity Assurance, including the benefits of a deferred Annuity, would be the real complement to Life Assurance. This truth is so deeply felt in Germany, that a good many institutions, employing a large number of officers, workmen, and labourers; many mills, and particularly the Railway Companies, long since directed their attention to the providing for their officers in case of their being invalided. How were they to calculate the annual contribution, how to make the valuation of their liabilities?


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