Film Form: Essays in Film Theory Feature
- ISBN13: 9780156309202
- Condition: USED - LIKE NEW
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Film Form: Essays in Film Theory Overview
Film Form: Essays in Film Theory Specifications
After D.W. Griffith, the most important figure in the history of the international cinema is Sergei Eisenstein. Both men died in 1948, but Eisenstein left a double legacy: not only was he one of the greatest filmmakers of all time, but he was also a magnificent film theorist, perhaps the most important one ever. This book of his essays, superbly translated and edited by Jay Leyda, reprints some of his most vital writings on the art of the cinema, including articles on the language and structure of the movies, the differences between theater and film, and the author's efforts to adapt Theodore Dreiser's An American Tragedy for the screen. In "The Cinematic Principle and the Ideogram," Eisenstein analyzes the written symbols of the Japanese language as a model for film editing. "Dickens, Griffith, and the Film Today," one of the author's most famous pieces, speaks of Griffith as a Dickensian director and then argues for a kind of filmmaking that transcends Griffith's literal style in order to touch its audience on an ideological and metaphorical level. This volume also includes the notorious "statement" on sound movies, which argues against the use of synchronous sound and in favor of jarring, contrapuntal audio that Eisenstein believed would add new dimensions to the talking picture. Idiosyncratic, engrossing, and brilliant, Eisenstein's essays will inspire you to reevaluate everything you thought you knew about the movies.
Customer Reviews
As many of the early film theorists, Eisenstein has a tendency to propose as universals the principles of a specific school. The Soviet school of montage, whose heyday was in the late 20s, finds its most brilliant auteur here expounding not only upon its philosophy of cinema, but on ways in which this philosophy is in fitting with Marxism, the Hegelian dialectic and science. As such, it is a brilliant manifesto, a seminal work of greater value than any of those by Kuleshov, Pudovkin, Vertov, Dovzhenko or other montagists.
Nonetheless, it is problematic in several ways, and an understanding of the nature of its idiosyncrasies is extremely valuable. First, in an effort to "prove" his hypotheses, Eisenstein often attempts to reconcile film and physics in ways that are inappropriate and pseudo-scientific. He presents himself, in that sense, as both Eisenstein and amateur Einstein. Further, case studies are often chosen from his own work, in effect limiting the reader's freedom to disagree with his conclusions. Finally, the manner in which he expresses his thoughts is beyond elliptical. At times, it appears that one would have had to have been living in Russia at the time that these essays were written and to have been thinking about the same issues that Eisenstein was to comprehend what he is getting at. [On the other hand, for those who have had the joy of reading Wittgenstein, for example, this should be a good book to take to the beach.]
As indicated above, these problems can be explained. Communists have always had a complex relationship with the Social Darwinists. On one hand, Marxism was born out of progressive, evolutionary thinking; on the other hand, Marxists dismiss the idea of "survival of the fittest" as primitive and untenable. Soviet biologists often found themselves in the unique position of having to reconcile their theories with the party line, supported by hand selected data. In the end, of course, the value of art and science were measured by the rigid slide rule of the Communist Party. Science that did not promote its agenda was considered "anti-revolutionary."
Eisenstein is the very Comrade Lysenko of cinema. He hoists high the myth of science (i.e., the systematic study of physical Truth), reduced essentially to propaganda, and borne along on the shoulders of dubious examples. The most convenient (most incontrovertible) of these are those taken from his own films, the full meaning of which belongs to his own demesne. The language Eisenstein uses to construct his arguments is wisely selected: The more clearly one understands his propagandist averments and the less clearly the logic upon which they are based, the more likely one is to accept them as fact. Somewhat hypocritically, then, Eisenstein selects the voice of the intellectual elite to speak to the masses, hiding his true political intentions behind a veil of empty esotericism. Like the soothsayer, the illusionist and the ringleader, "Film Form" operates in the realm of baseless belief in which arguments gain validity relative not to WHAT they say but the WAY in which they say it. For this very reason, it is an important read... the very dogma of Bolshevik art.
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