Whereas the first Sophie Fiennes film, ‘Pervert’s Guide To Cinema’, worked this one sadly does not. I am curious to look at why. The first film was fresh and lively, there were real moments of spontaneity and Zizek was enthusiastic and eccentric. You could watch him, take in the psychoanalytic theorising and enjoy the whole experience as entertainment as well culture.
The moment Zizek turned to ‘ideology’ he began to slow down, to speak differently, to pause for effect, to try and sound serious and ‘deep’. But it didn’t work. I am not suggesting he is not a deep thinker – no, he clearly is a philosopher of some depth and wit, part of a generation of post-postmodern thinkers who are willing to reclaim parts of the enlightenment project – like Badiou. If there is a problem it is in the selection he makes and what he does with it. Typical of this post-postmodern generation his thought is ‘syncretic’. He constructs new positions entirely from a tapestry of ideas formulated by a handful of others.
So, back to the scene above. The film is a great Carpenter B-movie – with a deserving target: the corporatisation of the world. Put on the glasses and you will see the ‘truth’. The problem is this: the sheer explicitness and obviousness of this film leaves very little room for depth. I find it a companion piece to Carpenter’s ‘Prince of Darkness’. Zizek labours over this scene in exactly the same way he did not in the first film. In that film he was swift and sharp, moving fluidly between scenes and ideas. Here he is stodgy and familiar. That, for me, is why the film fails. The novelty of Zizek has gone. Zizek feels it. His own discomfort is – they’ve heard all this from me before but –
But he still repeats it. And it doesn’t work. Stitching his syncretic thought patterns leaves us with a sense that what we really wanted was a sharper sequel, a faster and more integrated vision of the world that would not only challenge our complacency – how ideology hides in our pleasures has been done to death – but would open up some real imaginative pathways.
But it does not happen. After the first wave of Zizek I expect him to push his thought and imagination and start doing something new –
His Hegel book was repetitive and abstruse in the worst possible ways. His journalese has become a little knowing and predictable.
So I wait for the third film in which he goes all ‘Utopian’ and does a film on science fiction and fantasy – and how it tries to imagine new worlds, new way of being – from personal love, to society, to glorious alien-infested science fiction universes in which Arthur C Clarke’s vision is finally redeemed.
I leave you with one final thought: why can’t a revolution in society, politics and the economy not resemble the kind of revolutions we get in the arts, in the sciences or mathematics?