Timbuktu (Abderrahmane Sissako, 2014)
What happens when a strange and ethereal entity such as thought that has ‘eternal’ laws of its own and makes submission to these laws a condition of rationality, knowledge, progress, even of humanity, takes up residence in the physical universe and starts directing the lives of men? Are the consequences always desirable, and what changes should be carried out if they are not?
Paul K. Feyerabend, Let’s make more movies
Days pass and nothing happens, and I feel so alone… In my heart, I seem to be waiting for something
Tokyo Family (Yôji Yamada, 2013)
Ran (Akira Kurosawa, 1985)
Bread of Happiness – Shiawase no Pan (Yukiko Mishima, 2012)
Suehisa’s dad: You two run the place?
Sang Mizushima: Yes.
Suehisa’s dad: She followed all the way here?
This is the life I wanted
With the person I love.
Shutter Island (Martin Scorsese, 2011)
Nurse Marino [Daniels has asked the staff about Rachel’s activities before her disappearance]: She was in a group therapy session.
Teddy Daniels: Anything unusual occur?
Nurse Marino: Define ‘unusual’.
Teddy Daniels: Excuse me?
Nurse Marino: This is a mental institution, Marshal. For the criminally insane. Usual isn’t a big part of our day.
Insanity : the Brain Activity Map Project
When I understood it all, then my heart grew old.
Gertrud (Carl Th. Dreyer, 1964)
Gertrud: Sé que voy a herir tus sentimientos… Gustav, no voy a ser la esposa del ministro
Gustav: ¿Qué dices?
Gertrud: Ya no quiero ser tu esposa.
Gustav: ¿Qué quieres decir?
Gertrud: Quería que estuvieramos juntos toda la vida. Cuando comprendí que me querías, te dije que quería ser tuya. Nunca olvidaré ese día
Gustav: ¿Y ahora quieres dejarme? Gertrud, no entiendo nada.
Escucha Gertrud, el amor no es suficiente para llenar la vida de un hombre… Eso sería ridículo!
Gertrud: I was thinking about your creed, remember?
Gabriel Lidman: I don’t know what you mean.
Gertrud: No, one never remembers everything, but the creed went: ‘I believe in the pleasure of the flesh and the irreparable loneliness of the soul.’
Gabriel Lidman: Oh yes. That sounds like me.
The body is not something external to the spirit, it is the latter’s self expression, its “image”. The body is thus the mode of expression; the invisible presence of the spirit can be discerned in it.
Joseph Ratzinger (1984), Behold the Pierced One
Wild Strawberries (Ingmar Bergman, 1957)
Joan of Arc (Victor Fleming, 1948)
Joan of Arc: I think I have courage to die, but not to die thus in small sick ways.
What I wish to question are not the methods of science, but the methods of a kind of argument that claims the authority of science or highly specialized knowledge, that assumes a protective collaboration that allows it to pass for science yet does not practice the self-discipline or self-criticism for which science is distinguished.
What myself wish to question here is the authority of the methodical executioner that claims both truth and self-criticism. (1) This executioner follows orders given by a misleading method, (2) preaches the cure of diseases which their origin is unknown (i.e cancer, “mental” diseases, and so on); and (3) provides a model, follows a copy-paste interpretation and writes the conclusions before the end of each experimental performance.
All these magical steps provide theories that fit the previously conceived hypothesis. Surprising?
(1), (2) and (3) all seem part of a parascientific method, propagated as a myth by highly qualified -but clueless- practitioners. They might pass unnoticed since their dress code may not be red.
To the great degree that theology has accommodated the parascientific world view, it too has tended to forget the beauty and strangeness of the individual soul, that is, of the world as perceived in the course of a human life, of the spirit as it exists in time. But the beauty and strangeness persist just the same. And theology persists, even when it has absorbed as truth theories and interpretation that could reasonably be expected to kill it off. This suggests that its real life is elsewhere, in a place not reached by these doubts and assaults.
Adapted from Marilynne Robinson (2010), Absence of Mind, The Dispelling of inwardness from the modern myth of the self.
Originalmente publicado en Laura Grace Weldon:
When I was growing up we were taught humans were at the top of every chart, far superior to all other living beings. Our textbooks, illustrated with stereotypical images of “cave men,” proved the assertion with a long list of what our species could do that others could not. The list was so smug that I was a bit embarrassed on behalf of my fellow homo sapiens. A skeptic even then, I thought the list was somewhat prejudicial. Worse, it didn’t acknowledge what feels obvious to young children, that we are all things and all things are us.
I don’t for a moment dismiss our many human accomplishments—among them language, science, the arts, and shared rules meant to advance mutual compassion. I simply mean to point out that we’re not better, we’re different.
Besides, what I was taught as a kid doesn’t really hold up. Here are…
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I began to write Mouchette’s New Story as I saw poor wretches ride by in trucks, sitting between armed men, their hands on their knees, their faces covered with dust, but very erect, wonderfully erect with their heads raised high, with the dignity characteristic of Spaniards even in the most awful moments of misery. Early the next day they would be shot, that was the only thing that was clear to them. They could understand none of the rest. Even if they had been interrogated, they would have been unable to defend themselves. Against what? They would first have had to be told. Now then: what impressed me was the impossibility for these poor people to understand the horrendous game in which their life was trapped…. I did not, of course, make a conscious decision to use this experience as the basis for a novel… What remains true, however, is that, if I hadn’t seen these things, Mouchette’s New Story would never have been written.