Ainda não começámos a pensar
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 Cinema e pensamento | On cinema and thought                                                                              @ André Dias

How to theoretically justify/hide your ‘bad taste’ and obedience to the ‘cultural objects’ of power:

«Why ‘post-cinematic’? Film gave way to television as a ‘cultural dominant’ a long time ago, in the mid-twentieth century; and television in turn has given way in recent years to computer- and network-based, and digitally generated, ‘new media.’ Film itself has not disappeared, of course; but filmmaking has been transformed, over the past two decades, from an analogue process to a heavily digitised one. It is not my aim here to offer any sort of precise periodisation, nor to rehash the arguments about postmodernity and new media forms that have been going on for more than a quarter-century. Regardless of the details, I think it is safe to say that these changes have been massive enough, and have gone on for long enough, that we are now witnessing the emergence of a different media regime, and indeed of a different mode of production, than those which dominated the twentieth century. Digital technologies, together with neoliberal economic relations, have given birth to radically new ways of manufacturing and articulating lived experience. I would like to use the three works I have mentioned in order to get a better sense of these changes: to look at developments that are so new and unfamiliar that we scarcely have the vocabulary to describe them, and yet that have become so common, and so ubiquitous, that we tend not even to notice them any longer. My larger aim is to develop an account of what it feels like to live in the early twenty-first century.
I am therefore concerned, in what follows, with effects more than causes, and with evocations rather than explanations. That is to say, I am not looking at Foucauldian genealogies so much as at something like what Raymond Williams called ‘structures of feeling’ (though I am not using this term quite in the manner that Williams intended). I am interested in the ways that recent film and video works are expressive: that is to say, in the ways that they give voice (or better, give sounds and images) to a kind of ambient, free-floating sensibility that permeates our society today, although it cannot be attributed to any subject in particular.
By the term expressive, I mean both symptomatic and productive. These works are symptomatic, in that they provide indices of complex social processes, which they transduce, condense and rearticulate in the form of what can be called, after Deleuze and Guattari, ‘blocs of affect.’ But they are also productive, in the sense that they do not represent social processes, so much as they participate actively in these processes, and help to constitute them. Films and music videos, like other media works, are machines for generating affect, and for capitalising upon, or extracting value from, this affect. As such, they are not ideological superstructures, as an older sort of Marxist criticism would have it. Rather, they lie at the very heart of social production, circulation and distribution. They generate subjectivity and they play a crucial role in the valorisation of capital. Just as the old Hollywood continuity editing system was an integral part of the Fordist mode of production, so the editing methods and formal devices of digital video and film belong directly to the computing-and-information-technology infrastructure of contemporary neoliberal finance. There’s a kind of fractal patterning in the way that social technologies, or processes of production and accumulation, repeat or ‘iterate’ themselves on different scales and at different levels of abstraction.»

Steven Shaviro, «Post-Cinematic Affect: On Grace Jones, Boarding Gate and Southland Tales», Film-Philosophy 14.1 2010, pp. 2-3.

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