Abstract
I almost didn’t make it through Amour, which won the Oscar for Best Foreign Language Film on Sunday. It wasn’t that I wasn’t prepared: I knew what the movie was about and, having seen several other of Michael Haneke’s movies and read about his work, was familiar with his sadistic tendencies as a filmmaker. ‘Depressing’ was the word used by everyone I spoke to about the film, but depressing has never been a descriptor that puts me off; it’s rare that a movie, even an aggressively tragic one, depresses me. More often, I find myself simply fascinated, and even delighted, by the range of emotions cinema can capture. But Amour depressed me. It depressed me to the point that my chest felt tight, that fat tears streamed down my face as I struggled to keep my shoulders from heaving too noticeably. It depressed me to the point that I seriously contemplated escaping to the bathroom to have it out and collect myself, and considered leaving the theatre altogether.1
This is how Hannah Goldfield begins a recent New Yorker column entitled ‘Surviving Amour’. Towards the end of the piece, in an attempt to trace the origins of her intense reaction, Goldfield conjectures that her sadness ‘arose from how close to home Amour hit’. She goes on to say that for her, Amour hit close to home because the tragic fate of the film’s main characters, Georges and Anne, bore striking resemblance to that of her own grandparents at the end of their lives.
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Notes
For instance by Smuts and Levinson. See Aaron Smuts, ‘The Paradox of Painful Art’, Journal of Aesthetic Education 41, Fall 2007 and Jerrold Levinson, ‘Emotion in Response to Art: A Survey of the Terrain’, in Emotion and the Arts, ed. Mette Hjort and Sue Laver (Oxford: Oxford University Press, 1997), 20–37.
Berys Gaut, ‘The Paradox of Horror’, British Journal of Aesthetics 33 (1993): 333–345.
Kendall Walton, Mimesis as Make-Believe (Cambridge, MA: Harvard University Press, 1990), section 7.3.
A number of authors have remarked that suffering may be endured gladly and often even ceases to be suffering altogether if seen as meaningful. For instance, Nietzsche writes: ‘Man, the bravest of animals and the one most accustomed to suffering, does not repudiate suffering as such; he desires it, he even seeks it out, provided he is shown a meaning for it, a purpose for it.’ On the Genealogy of Morals, trans. Walter Kaufmann and R. J. Hollingdale, in On the Genealogy of Morals and Ecce Homo (New York: Random House, 1967), 3: 28. Viktor Frankl makes an almost identical point in Man’s Search for Meaning (Boston: Beacon Press, 2006).
Noël Carroll, ‘Enjoying Horror Fictions: Reply to Gaut’, British Journal of Aesthetics 35 (1995): 67–72.
Aaron Smuts, ‘Art and Negative Affect’ Philosophy Compass 4 (2009): 39–55.
A similar view in the context of music experience is developed by Stephen Davies in his Musical Meaning and Expression (Ithaca: Cornell University Press, 1994), chapter 9.
Susan Feagin, ‘The Pleasures of Tragedy’, American Philosophical Quarterly 20 (1993): 95–104. Jerrold Levinson labels Feagin’s view ‘organicist.’ See Levinson, ‘Emotion’.
Peter Kivy, for instance, incorporates this line of reasoning in his account of emotions provoked by music. He writes: ‘The general conclusion then […] is that absolute music simply does not possess the materials necessary to arouse the garden-variety emotions in listeners, in any artistically relevant way.’ Antithetical Arts: On the Ancient Quarrel between Literature and Music (Oxford: Oxford University Press, 2011), 277. Noël Carroll, in ‘On Kendall Walton’s Mimesis as Make-Believe’, Philosophy and Phenomenological Research 51 (1991): 383–387, raises important objections to deflationary solutions to the paradox of horror, ones that anyone attracted to this type of view would have to come to terms with.
See, for instance, John T. Jost et al. ‘The Existence of Implicit Bias is Beyond Reasonable Doubt: A Refutation of Ideological and Methodological Objections and Executive Summary of Ten Studies that No Manager Should Ignore’, Research in Organizational Behavior 29 (2009): 39–69.
See also Anthony Greenwald and Mahzarin Banaji, Blindspot: Hidden Biases of Good People (New York: Delacorte Press, 2013) for a summary of primary research on this topic.
Hobbes himself did not directly address the paradox of tragedy, but he elaborated on Lucretius’s observation that we appear to take a certain amount of enjoyment in contemplating the suffering of others. He writes: ‘From what passion proceedeth it, that men take pleasure to behold from the shore the danger of them that are at sea in a tempest, or in fight, or from a safe castle to behold two armies charge one another in the field? It is certainly in the whole sum joy. Else men would never flock to such a spectacle. Nevertheless there is in it both joy and grief. For as there is novelty and remembrance of [one’s] own security present, which is delight; so is there also pity, which is grief. But the delight is so far predominant, that men usually are content in such a case to be spectators of the misery of their friends.’ Thomas Hobbes, The Elements of Law, in John Gaskin (ed.), The Elements of Law, Natural and Politic (Oxford: Oxford University Press, 1990), chapter 9, section 19. Lucretius makes essentially the same point: ‘What joy it is, when out at sea the storm winds are lashing the waters, to gaze from the shore at the heavy stress some other man is enduring! Not that anyone’s afflictions are in themselves a source of delight; but to realize from what troubles you yourself are free is a joy indeed.’ Lucretius, The Nature of the Universe (Harmondsworth: Penguin Books, 1951), 2: 1–5.
John Stuart Mill, Autobiography (ValdeBooks, 2010 [1873]), 54.
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© 2014 Iskra Fileva
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Fileva, I. (2014). Playing with Fire: Art and the Seductive Power of Pain. In: Levinson, J. (eds) Suffering Art Gladly. Palgrave Macmillan, London. https://doi.org/10.1057/9781137313713_9
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