Reviewing the 63rd Sydney Film Festival: Goldstone

Here I am back again one year later reviewing another suite of films at the Sydney Film Festival.

Ivan Sen’s new film Goldstone opened the Sydney Film Festival last night, and has divided audiences: “masterpiece” https://www.theguardian.com/film/2016/jun/09/goldstone-review-a-masterpiece-of-outback-noir-that-packs-a-political-punch, or “flawed experiment” http://www.abc.net.au/radionational/programs/finalcut/ivan-sen-review-goldstone/7493036 ??

 

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Schopenhauer V

“For only in the condition of pure knowledge, where will and its aims have been completely removed from man, but with them his individuality also, can that purely objective perception arise in which the (Platonic) Ideas of things be comprehended. But such a perception must always precede the conception, i.e. the first, intuitive knowledge which afterwards constitutes the intrinsic material and kernel, as it were the soul of an authentic work of art or poem, or indeed of a genuine philosophy. The unpremeditated, unintentional, indeed in part unconscious and instinctive element which has always been remarked in works of genius owes its origin to precisely the fact that primal artistic knowledge is entirely separated from and independent of will, is will-less.”

‘On Aesthetics’, Parerga and Paralipomena (1851), trans. R. J. Hollingdale (1970).

Schopenhauer IV

“Philosophy, just as art and poetry, must have its source in perceptual comprehension of the world: nor, however much the head needs to remain on top, ought it to be so cold-blooded a business that the whole man, heart and head, is not finally involved and affected through and through. Philosophy is not algebra: on the contrary, Vauvenargues was right when he said: Les grandes pensées viennent du coeur.”

‘On Philosophy and the Intellect’, Parerga and Paralipomena (1851), trans. R. J Hollingdale (1970).

Munsterberg

“The photoplay tells us the human story by overcoming the forms of the outer world, namely, space, time, and causality, and by adjusting the events to the forms of the inner world, namely, attention, memory, imagination, and emotion.”

Hugo Munsterberg, Hugo Munsterberg on Film

Schopenhauer III

“As the biggest library if it is in disorder is not as useful as a small but well-arranged one, so you may accumulate a vast amount of knowledge but it will be of far less value to you than a much smaller amount if you have not thought it over for yourself; because only through ordering what you know by comparing every truth with every other truth can you take complete possession of your knowledge and get it into your power.”

‘On Thinking for Yourself’, Parerga and Paralipomena (1851), trans. R. J. Hollingdale (1970).

Schopenhauer II

“Philalethes: your individuality is not the thing in itself but only the phenomenal form of it which appears under the aspect of time and consequently has a beginning and an end. Your being in itself, on the other hand, knows neither time nor beginning nor end, nor the bounds of a given individuality; thus no individuality can exclude it – it exists in everyone everywhere.”

(‘On the Indestructibility of our Essential Being by Death’, in Parerga and Paralipomena (1851), trans. R. J. Hollingdale, 1970)