Psychoanalytische Filmtheorie. Als Psychoanalytische Filmtheorie bezeichnet man eine Strömung der Filmwissenschaft bzw. Filmtheorie, welche die Methode der Psychoanalyse auf das Phänomen des Films und des Kinos anwendet. Einführung[Bearbeiten] Mitte der 1970er Jahre entwickelte sich, ausgehend von Frankreich, eine theoretische Auseinandersetzung mit dem Medium Kino, dessen Grundlage eine Mischung aus Psychoanalyse, Semiotik, Strukturalismus und Marxismus bildete. Im Mittelpunkt dieser filmtheoretischen Debatte stand das Zuschauersubjekt sowie dessen Beziehung zum Kino. Psychoanalytische Filmtheorie versucht in erster Linie herauszuarbeiten, wie das Unbewusste die Rezeption von Filmgeschehen unterstützt, bzw. wie Film und Kino unbewusste, irrationale Prozesse beim Betrachter auslösen und Filmschauen so zu einer lustvollen Erfahrung werden lassen. Die Rolle des Zuschauers soll also entscheidend sein, nicht die Rolle einzelner Schauspieler oder Autoren.
Schulen[Bearbeiten] Literatur[Bearbeiten] Siehe auch[Bearbeiten] Leda and the Swan. Eroticism[edit] The subject undoubtedly owed its sixteenth-century popularity to the paradox that it was considered more acceptable to depict a woman in the act of copulation with a swan than with a man. The earliest depictions show the pair love-making with some explicitness—more so than in any depictions of a human pair made by artists of high quality in the same period.[3] The fate of the erotic album I Modi some years later shows why this was so. The theme remained a dangerous one in the Renaissance, as the fates of the three best known paintings on the subject demonstrate. The earliest depictions were all in the more private medium of the old master print, and mostly from Venice. They were often based on the extremely brief account in the Metamorphoses of Ovid (who does not imply a rape), though Lorenzo de' Medici had both a Roman sarcophagus and an antique carved gem of the subject, both with reclining Ledas.[4] In painting[edit] In modern art[edit] In poetry[edit] H.D.
Gallery[edit] Silvan Tomkins. Silvan Solomon Tomkins (June 4, 1911 – June 10, 1991)[1] is best known as a psychologist and personality theorist and as the developer of Affect theory and Script theory. Following the publication of the third volume of his book Affect Imagery Consciousness in 1991, his body of work received renewed interest leading to attempts by others to summarize and popularize his theories.[2][3] There are also several websites dedicated to Tomkins's work, among them the Tomkins Institute (external link below). Biography[edit] The following is a summary based on a biographical essay by Irving Alexander.[4] Silvan Tomkins was born in Philadelphia to Russian Jewish immigrants, and raised in Camden, New Jersey.[5] He studied playwriting as an undergraduate at the University of Pennsylvania, but immediately on graduating, enrolled as a graduate student in Psychology.
After a year handicapping horse races, he relocated to Harvard for postdoctoral study in Philosophy with W.V. Quine. Bibliography[edit] Hypotheses non fingo. Hypotheses non fingo (Latin for "I feign no hypotheses," "I frame no hypotheses," or "I contrive no hypotheses") is a famous phrase used by Isaac Newton in an essay, General Scholium, which was appended to the second (1713) edition of the Principia. Here is a modern translation (published 1999) of the passage containing this famous remark: I have not as yet been able to discover the reason for these properties of gravity from phenomena, and I do not feign hypotheses. For whatever is not deduced from the phenomena must be called a hypothesis; and hypotheses, whether metaphysical or physical, or based on occult qualities, or mechanical, have no place in experimental philosophy.
In this philosophy particular propositions are inferred from the phenomena, and afterwards rendered general by induction.[1] See also[edit] References[edit] Epicuro. Busto de Epícuro. Museo de Pérgamo. Epicuro (griego: Επίκουρος; Samos, aproximadamente 341 a. C. - Atenas, 270 a. C.) fue un filósofo griego, fundador de la escuela que lleva su nombre (epicureísmo). Los aspectos más destacados de su doctrina son el hedonismo racional y el atomismo. Aunque la mayor parte de su obra se ha perdido, conocemos bien sus enseñanzas a través de la obra De rerum natura del poeta latino Lucrecio (un homenaje a Epicuro y una exposición amplia de sus ideas), así como a través de algunas cartas y fragmentos rescatados.
Biografía[editar] Obras[editar] A su muerte, dejó más de 300 manuscritos, incluyendo 37 tratados sobre física y numerosas obras sobre el amor, la justicia, los dioses y otros temas, según refiere Diógenes Laercio en el siglo III. De todo ello, sólo se han conservado tres cartas y cuarenta máximas (las llamadas Máximas capitales), transcritas por Diógenes Laercio, y algunos fragmentos breves citados por otros autores. Las cartas son las siguientes: Fallibilism. Fallibilism (from medieval Latin fallibilis, "liable to err") is the philosophical principle that human beings could be wrong about their beliefs, expectations, or their understanding of the world, and yet still be justified in holding their incorrect beliefs. In the most commonly used sense of the term, this consists in being open to new evidence that would disprove some previously held position or belief, and in the recognition that "any claim justified today may need to be revised or withdrawn in light of new evidence, new arguments, and new experiences.
"[1] This position is taken for granted in the natural sciences.[2] In another sense, it refers to the consciousness of "the degree to which our interpretations, valuations, our practices, and traditions are temporally indexed" and subject to (possibly arbitrary) historical flux and change. Such "time-responsive" fallibilism consists in an openness to the confirmation of a possibility that one anticipates or expects in the future.[3]
Albert Camus. Albert Camus (French: [albɛʁ kamy] ( Camus did not consider himself to be an existentialist despite usually being classified as one, even during his own lifetime.[1] In an interview in 1945, Camus rejected any ideological associations: "No, I am not an existentialist. Sartre and I are always surprised to see our names linked... ".[2] Camus was born in French Algeria to a Pied-Noir family, and studied at the University of Algiers. In 1949, Camus founded the Group for International Liaisons within the Revolutionary Union Movement after his split with Garry Davis's Citizens of the World movement.[3] The formation of this group, according to Camus, was intended to "denounce two ideologies found in both the USSR and the USA" regarding their idolatry of technology.[4] Camus was awarded the 1957 Nobel Prize for Literature "for his important literary production, which with clear-sighted earnestness illuminates the problems of the human conscience in our times".[5] Early years[edit] Marriages[edit]
Lives and Opinions of Eminent Philosophers. Lives and Opinions of Eminent Philosophers (Greek: Βίοι καὶ γνῶμαι τῶν ἐν φιλοσοφίᾳ εὐδοκιμησάντων) is a biography of the Greek philosophers by Diogenes Laërtius, written in Greek, perhaps in the first half of the third century AD. Overview[edit] The Lives and Opinions of Eminent Philosophers, was written in Greek and professes to give an account of the lives and sayings of the Greek philosophers. The work doesn't have an exact title in the manuscripts and appears in various lengthy forms. Organization of the work[edit] His chief authorities were Favorinus and Diocles of Magnesia, but his work also draws (either directly or indirectly) on books by Antisthenes of Rhodes, Alexander Polyhistor, and Demetrius of Magnesia, as well as works by Hippobotus, Aristippus, Panaetius, Apollodorus of Athens, Sosicrates, Satyrus, Sotion, Neanthes, Hermippus, Antigonus, Heraclides, Hieronymus, and Pamphila[6][7] Manuscript editions[edit] Printed editions[edit] English translations[edit] Notes[edit]