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Paul Merchant

Pablo Corro‘s 2014 book Retóricas del cine chileno (Rhetorics of Chilean Cinema) is a wide-ranging examination of the style and concerns that have come to characterise Chilean film-making from the 1950s to the present day. Corro demonstrates how ideas of national cinema are always to some extent dependent on transnational currents of cinematic ideas and techniques, as well as on local political contexts. The chapter presented here, Weak Poetics, adapts Gianni Vattimo‘s notion of weak thought to discuss the growing attention paid by Chilean films to the mundane, the everyday and the intimate. Corro‘s dense, allusive writing skilfully mirrors the films he describes, in which meaning is fragmented and dispersed into glimpsed appearances and acousmatic sounds. Corros historicisation of this fracturing of meaning allows the cinema of the everyday to be understood not as a retreat from politics, but as a recasting of the grounds on which it might occur.

Film Studies
Abstract only
Forms of shared distraction
Andrew Ginger

is positively embraced, and with gentleness in place of violence and cruelty. In the pensiero debole – ‘weak thought’ – of Gianni Vattimo and others, ‘the enfeeblement of (the notion of) Being’ leads us to pietas for our mortal, ephemeral state, ‘compassion for these ruins’ ( 2012 : 45, 47, 51). As cruelty is repudiated so we may reject not just sacrifice’s bursting of the bounds of being, but the rigorous, forceful assertion of our core identity. As we saw in Chapter 3 , Maggie Nelson affirms that cruelty arises from the belief that violence may authentically

in Instead of modernity
Pragmatism between rationalism and sentimentality 
Robert W. Lake

Insecurity generates the quest for certainty. (John Dewey, 1929 [1988] , 203) Anyone claiming to tell me the absolute truth is demanding from me unquestioning submission. (Gianni Vattimo, 2014 , 77) Indignation is not yet politics. (Graham Harman, 2014 , 31) Introduction Anyone engaged in the pursuit of knowledge confronts daunting challenges posed by incommensurable definitions of truth, the destabilising threat of uncertainty, the lure of dogmatism and authoritarianism, and the seductive power of sentimentality

in The power of pragmatism
Thomas Docherty

it, we prefer simulacra or simulation. Vattimo addressed such a state of affairs in The Transparent Society. There, a key part of his argument is that the society of generalised communication and of mass media – and for him this is constitutive of the postmodern society – is one where we have, ostensibly, the promise of a pure transparency of experience. He comes at this through a consideration of the Jetztzeit, here called ‘contemporaneity’. The contemporary world is contemporary, he writes, ‘because it is a world in which a potential reduction of history to the

in The new aestheticism
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Improbable possibilities
Robert Duggan

, this is the idealist approach promoted by classical aesthetics, and the origins of such an approach are evident in Aristotle’s injunction that anything not essential to the structure should be omitted from the work. Gianni Vattimo opposes such a classical aesthetic in his essay ‘Ornament/ Monument’ in The End of Modernity (1988, first published in Italian 1985): What is lost in the foundation and ungrounding which is ornament is the heuristic and critical function of the distinction between decoration as surplus and what is ‘proper’ to the thing and to the work. The

in The grotesque in contemporary British fiction
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Costas Panayotakis

surprising, then, that, even before the most recent global pandemic, with its massive economic fallout, scholars were comparing the earlier global economic crisis to the fall of the Berlin Wall and the collapse of the socio-economic regimes that ruled the Soviet Union and its satellite states (Vattimo 2010 : 206; Holmes 2009 : xiii). But compounding the effects of the economic and global health crisis triggered by Covid-19 is a deepening ecological crisis, most manifest in the ongoing process of climate change and in the obvious unwillingness of the powers that be to

in The capitalist mode of destruction
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Josefina A. Echavarria

state policies. This has been achieved, in part, by producing subject categories for a new type of ‘good Colombian’. In this war against terror, ‘good Colombians’ are part of the army of ‘good people’ who fight the ‘terrorists’. Citizens offer the transparency of their apolitical ways of life (Vattimo, 1992 ) to the government and the army, share their data and communicate

in In/security in Colombia
Marilynne Robinson and Stanley Cavell
Paul Jenner

which it has been conceived. The first specific instance of the threshold model that Robinson provides is a moment from Richard Rorty and Gianni Vattimo's The Future of Religion (2002). Although Robinson finds their book ‘good-hearted, even rather joyful’ (5), she raises sharp questions about its broad-brush portrait of intellectual historical change – the arrival of a ‘post-modern condition’ – and its inaccurate, flat characterisation of the nature of faith before this condition. It is interesting to see Robinson engage with Rorty here, not

in Marilynne Robinson
Open Access (free)
Simona Giordano, John Harris, and Lucio Piccirillo

questions about how free science truly is or can be (Vattimo and Cavalli Sforza 2006). Science is an enterprise, and as such it is directed (at least to an extent) by the political agenda, which, in turn, also determines how funding is allocated. Even in liberal democracies, where parliaments and governments are democratically elected, political agendas do not always reflect the priorities of the people; but of course it may be debatable whether or not it is the priorities of the people, even of the majority of the population, that should steer political agendas and

in The freedom of scientific research
Ben Worthy

veiled or distorted ‘truth’ would be revealed, FOI: hard to resist and hard to escape 5 driven by a ‘doctrine that truth is manifest’ (8). This ‘ideal of emancipation modelled on lucid self-consciousness’ or ‘absolute self-transparency’ was then completed by the Enlightenment (Vattimo 1992). Popper points out how its logical opposite co-existed with it and gave it strength: ‘the conspiracy theory of ignorance’ stemming from Plato, holding that man was ‘blocked from knowing’ by ‘sin’, ‘prejudice’ or ‘powers conspiring to keep us in ignorance’ (2002, 9). The

in The politics of freedom of information