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Thinking Through Fear in Film and Ha...
~
Bessette, Eliot.
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Thinking Through Fear in Film and Haunts.
紀錄類型:
書目-電子資源 : Monograph/item
正題名/作者:
Thinking Through Fear in Film and Haunts./
作者:
Bessette, Eliot.
出版者:
Ann Arbor : ProQuest Dissertations & Theses, : 2020,
面頁冊數:
145 p.
附註:
Source: Dissertations Abstracts International, Volume: 82-05, Section: B.
Contained By:
Dissertations Abstracts International82-05B.
標題:
Film studies. -
電子資源:
https://pqdd.sinica.edu.tw/twdaoapp/servlet/advanced?query=28090923
ISBN:
9798691238987
Thinking Through Fear in Film and Haunts.
Bessette, Eliot.
Thinking Through Fear in Film and Haunts.
- Ann Arbor : ProQuest Dissertations & Theses, 2020 - 145 p.
Source: Dissertations Abstracts International, Volume: 82-05, Section: B.
Thesis (Ph.D.)--University of California, Berkeley, 2020.
This item must not be sold to any third party vendors.
My dissertation advances a new methodology for studying horror cinema, which I call "thinking through fear." This concept designates two mutually reinforcing approaches. First, I contend we can employ fear as an aid to thought or even a mode of thought. Second, we can figure things out about the structure and phenomenology of fear. If we treat the emotion as a meaningful and scrutable response to our environment rather than a crude reaction that is antithetical to higher thinking, we may find in fear a hidden intelligence. Film and haunts (immersive theatrical haunted house attractions) afford safe, aesthetically potent opportunities to experience fear and think through it; because fear is central to human nature, film and haunts are irreplaceable sites for studying emotions and ourselves.In Chapter 1, I define what it means to think through fear, and I challenge the long philosophical history from Aristotle to Bertrand Russell that opposes fear to thought. I examine the intimate connection between various film styles ("high," "low," showing, concealing) and the corresponding types of fear generated. Lastly, I demonstrate how thinking through fear charts a path forward in horror studies that does not rely on subsurface interpretations of texts.In Chapter 2, I think through fear with The Texas Chain Saw Massacre (1974) and argue the film systematically depicts how strong emotion influences perception. I call this technique "emotional POV," which can operate whether or not we share anyone's literal or "optical POV." There are three cases of emotional POV: Sally's fear, Pam's horror (as distinct from fear), and Leatherface's anger. The contrast of fear with horror and anger demonstrates the applicability of the "thinking through fear" methodology to other emotions.In Chapter 3, I dispute the predominant assumption in horror studies that we empathize with characters' fear. I argue instead, through an analysis of Halloween (1978), that in response to horror films we most often fear non-empathetically, and we only empathize with characters' fear in non-horror films, such as Saving Private Ryan (1998); we may empathize during horror films, but only with non-fear emotions, like love in The Babadook (2014). Lastly-with reference to M (1931) and Midsommar (2019)-I raise ethical problems with empathy, and in its place I propose compassion.In Chapter 4, I investigate how thinking through fear changes when we move from film to haunts, especially "extreme haunts," which incorporate aggressive physicality. I offer a brief history of frightening immersive entertainment spaces from the eighteenth century to the present. I consider the phenomenological shifts in fear when our entire bodies and every sense could be engaged. I argue extreme haunts have a different relationship to pleasure than almost any other fear-based art form, since the most extreme elements are categorically displeasurable. I conclude with a discussion of the co-optation of haunts by evangelical Christianity into "Hell Houses," which frighteningly dramatize sin and damnation. Throughout, I draw on my firsthand experience of dozens of haunts and Hell Houses spanning ten states.In the Conclusion, I argue fear itself can be an expression of freedom, and its dissolution can promote further experiences of freedom.
ISBN: 9798691238987Subjects--Topical Terms:
2122736
Film studies.
Subjects--Index Terms:
Phenomenology of fear
Thinking Through Fear in Film and Haunts.
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My dissertation advances a new methodology for studying horror cinema, which I call "thinking through fear." This concept designates two mutually reinforcing approaches. First, I contend we can employ fear as an aid to thought or even a mode of thought. Second, we can figure things out about the structure and phenomenology of fear. If we treat the emotion as a meaningful and scrutable response to our environment rather than a crude reaction that is antithetical to higher thinking, we may find in fear a hidden intelligence. Film and haunts (immersive theatrical haunted house attractions) afford safe, aesthetically potent opportunities to experience fear and think through it; because fear is central to human nature, film and haunts are irreplaceable sites for studying emotions and ourselves.In Chapter 1, I define what it means to think through fear, and I challenge the long philosophical history from Aristotle to Bertrand Russell that opposes fear to thought. I examine the intimate connection between various film styles ("high," "low," showing, concealing) and the corresponding types of fear generated. Lastly, I demonstrate how thinking through fear charts a path forward in horror studies that does not rely on subsurface interpretations of texts.In Chapter 2, I think through fear with The Texas Chain Saw Massacre (1974) and argue the film systematically depicts how strong emotion influences perception. I call this technique "emotional POV," which can operate whether or not we share anyone's literal or "optical POV." There are three cases of emotional POV: Sally's fear, Pam's horror (as distinct from fear), and Leatherface's anger. The contrast of fear with horror and anger demonstrates the applicability of the "thinking through fear" methodology to other emotions.In Chapter 3, I dispute the predominant assumption in horror studies that we empathize with characters' fear. I argue instead, through an analysis of Halloween (1978), that in response to horror films we most often fear non-empathetically, and we only empathize with characters' fear in non-horror films, such as Saving Private Ryan (1998); we may empathize during horror films, but only with non-fear emotions, like love in The Babadook (2014). Lastly-with reference to M (1931) and Midsommar (2019)-I raise ethical problems with empathy, and in its place I propose compassion.In Chapter 4, I investigate how thinking through fear changes when we move from film to haunts, especially "extreme haunts," which incorporate aggressive physicality. I offer a brief history of frightening immersive entertainment spaces from the eighteenth century to the present. I consider the phenomenological shifts in fear when our entire bodies and every sense could be engaged. I argue extreme haunts have a different relationship to pleasure than almost any other fear-based art form, since the most extreme elements are categorically displeasurable. I conclude with a discussion of the co-optation of haunts by evangelical Christianity into "Hell Houses," which frighteningly dramatize sin and damnation. Throughout, I draw on my firsthand experience of dozens of haunts and Hell Houses spanning ten states.In the Conclusion, I argue fear itself can be an expression of freedom, and its dissolution can promote further experiences of freedom.
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https://pqdd.sinica.edu.tw/twdaoapp/servlet/advanced?query=28090923
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