Not Signed-In
Which clippings match 'Magic' keyword pg.1 of 1
13 MARCH 2012

Jean Cocteau: la Belle et la Bête

"La lumière brillante et surnaturelle qui avait dominé toute la scène du château (flamme des chandeliers, feu, reflets étincelants de l'argenterie) s'estompe pour laisser la place à la lumière naturelle du jour [plan 9] [9]. Ces rayons lumineux rappellent ceux des dernières gravures de la Belle au vois dormant. D'autant plus que cette lumière naturelle n'est pas légitimée par la présence d'une fenêtre, comme c'est le cas chez Doré. C'est une lumière naturelle, la lumière du jour, mais elle semble toujours éclairer le personnage de manière surnaturelle : comment la lumière extérieure peut–elle pénétrer à l'intérieur sans la présence d'aucune fenêtre ? Les flambeaux s'éteignent un à un, le personnage traverse un grand pan de lumière blanche, la porte se referme toute seule, l'escalier apparaît en plongée : la scène semble se rejouer à l'envers, ce qui souligne la structure circulaire et la clôture de la séquence, mais aussi l'influence de l'œuvre de Gustave Doré. Le dialogue des contes et des illustrations se poursuit jusqu'à la dernière image de la séquence puisqu'elle se termine sur les ronces qui envahissent l'escalier du château de la Bête, comme celles qui envahissent les gravures du château de la Belle au bois dormant."

(Estelle Plaisant Soler, 26 juin 2006)

Fig.1 Jean Cocteau (1946). "la Belle et la Bête"

2). PDF of 100 Cult Films (Screen Guides).



1946atmosphericbeastbeauty • candlebra • candlestick • caryatids • castlechandelierscostume design • daylight • eerie • enchanted garden • engraving • external light • externalisation • extinguished • fairy talefantasyfilmfilm designfireflameFrenchgloveGustave Dorehorse • iconogaphy • in the mindinterior spaceJean CocteauJean Marais • Josette Day • Jungian • key • La Belle et la Bete • light • living arms • Madame Leprince de Beaumont • magic • merchant • metaphormotion picturemyth • natural light • Prince Charmingrealityset design • silverware • Sleeping Beauty • smoke-breathing • sparkling reflections • spatial symbolismspecial effectsstaircasestory • supernatural • surrealismsymbolismtalismantheatrical space • torch • visual designvisual metaphorvisual spectacle • white light


Simon Perkins

Nina Wenhart's blog on the prehysteries of new media

"this blog is nina wenhart's collection of resources on the various histories of new media art. it consists mainly of non or very little edited material i found flaneuring on the net, sometimes with my own annotations and comments, sometimes it's also textparts i retyped from books that are out of print.

it is also meant to be an additional resource of information and recommended reading for my students of the prehystories of new media class that i teach at the school of the art institute of chicago in fall 2008.

the focus is on the time period from the beginning of the 20th century up to today."

(Nina Wenhart, 26/06/2008)



20th centuryAlan Turingapplied researchARarchiveArs Electronicaart • art + science • art + technologyart of codeartificial intelligenceartificial life • artistic molecules • artistic practice • artistic software • artistsASCIIASCII-Artatom • atomium • audiofiles • augmented realityavant-gardebody • Cave Automated Virtual Environment (CAVE) • code art • cold warcollection • collection of resources • computercomputer animationcomputer graphicscomputer history • computer programming language • computer research • computer sculptureconcept artconceptual artconceptualisationconcrete poetry • copy-it-right • creative practicecritical theorycross-disciplinaryculture industrycuratingcurationcut-up techniquecybernetic artCybernetic Serendipitycyberneticscyberpunkcyberspacecyborgdata miningdata visualisationdesign research • dream machine • E.A.T. • early new media • Edward Ihnatowiczengineers • Eugen Roth • exhibitionsexpanded cinemaexperimental musicexperimentation • female artists and digital media • flaneur • flaneuring on the net • Fluxusfoundgenerative artgenetic artglitch • Gordon Pask • GPSgraffiti • Grey Walter • GUI • hackers and painters • hackinghacktivismHCIHerbert FrankehistorieshistoryhypermediahypertextIannis Xenakisimagineeringinformation theoryinsightinstructionsinteractive artinterdisciplinaryInternet • Ivan Picelj • Jack Burnham • Julije Knifer • Ken Rinaldo • kinetic sculpture • Lidija Merenik • live visualsmagic • Manchester Mark 1 • manifestomappingmediamedia archaeologymedia art • media art histories • minimalism • mother of all demos • mousemusical scorenetartnew medianew media art • new media exhibition • new media festival • Nina Wenhart • open sourceopen space • out of print • particle systems • Paul Graham • performance • phonesthesia • playlistpoetrypoliticspractice-led • prehysteries of new media • prehystories of new mediaProcessing (software)programmingprogramming languageprojectspsychogeographyradio artrare • re:place • real-timeresearch artefactresources • retyped • ridiculous • rotten + forgotten • SAIC • sandin image processor • School of the Art Institute of Chicagoscientific visualisation • screen-based • SIGGRAPHSituationistsslide projectorslit-scansoftwaresoftware studiesspeculative designspeculative research • Stewart Brand • surveillancetactical mediataggingtechniquetechnologytelecommunicationtelematic arttelematic experiencetext • textparts • Theo Jansentheoretical contexttheory buildingtimeline • Turing Test • ubiquitous computingunabomberundergraduate researchvideo artvideo synthesizervirtual realityvisual musicvisual research • Vladimir Bonacic • VRWalter Benjaminwearable computing • Williams Tube • world fair • world machine • Xerox PARCZKM • [Nove] tendencije


Simon Perkins
11 AUGUST 2011

The Republic: justice is a necessity and a requirement for civil society (in spite of the selfish potential of individual gain)

"Now that those who practise justice do so involuntarily and because they have not the power to be unjust will best appear if we imagine something of this kind: having given both to the just and the unjust power to do what they will, let us watch and see whither desire will lead them; then we shall discover in the very act the just and unjust man to be proceeding along the same road, following their interest, which all natures deem to be their good, and are only diverted into the path of justice by the force of law. The liberty which we are supposing may be most completely given to them in the form of such a power as is said to have been possessed by Gyges the ancestor of Croesus the Lydian. According to the tradition, Gyges was a shepherd in the service of the king of Lydia; there was a great storm, and an earthquake made an opening in the earth at the place where he was feeding his flock. Amazed at the sight, he descended into the opening, where, among other marvels, he beheld a hollow brazen horse, having doors, at which he stooping and looking in saw a dead body of stature, as appeared to him, more than human, and having nothing on but a gold ring; this he took from the finger of the dead and reascended. Now the shepherds met together, according to custom, that they might send their monthly report about the flocks to the king; into their assembly he came having the ring on his finger, and as he was sitting among them he chanced to turn the collet of the ring inside his hand, when instantly he became invisible to the rest of the company and they began to speak of him as if he were no longer present. He was astonished at this, and again touching the ring he turned the collet outwards and reappeared; he made several trials of the ring, and always with the same result–when he turned the collet inwards he became invisible, when outwards he reappeared. Whereupon he contrived to be chosen one of the messengers who were sent to the court; where as soon as he arrived he seduced the queen, and with her help conspired against the king and slew him, and took the kingdom. Suppose now that there were two such magic rings, and the just put on one of them and the unjust the other;,no man can be imagined to be of such an iron nature that he would stand fast in justice. No man would keep his hands off what was not his own when he could safely take what he liked out of the market, or go into houses and lie with any one at his pleasure, or kill or release from prison whom he would, and in all respects be like a God among men. Then the actions of the just would be as the actions of the unjust; they would both come at last to the same point. And this we may truly affirm to be a great proof that a man is just, not willingly or because he thinks that justice is any good to him individually, but of necessity, for wherever any one thinks that he can safely be unjust, there he is unjust. For all men believe in their hearts that injustice is far more profitable to the individual than justice, and he who argues as I have been supposing, will say that they are right. If you could imagine any one obtaining this power of becoming invisible, and never doing any wrong or touching what was another's, he would be thought by the lookers–on to be a most wretched idiot, although they would praise him to one another's faces, and keep up appearances with one another from a fear that they too might suffer injustice."

(The Republic, Plato, Internet Classics Archive)

[Plato describes a situation which I think is best understood in terms of the choice between individual and collective benefit. Where it serves our individual interests (as members and custodians of our society) to strive towards a collective ambition. In this way the recent mugging in London shows what happens when this ambition is inverted.]


2011becoming invisiblechaoschoicecivil disobediencecivil societycivilisation • collet • fearforce of lawfree will • gold ring • Gyges • human actionhuman naturehuman willindividual gainindividualityinjusticeinvisibilityinvisible • involuntary acts • justice • keeping up appearances • lawlegallibertymagic • magic ring • moral dilemmamoralityopportunityownershipparablephilosophypiracyPlatopowerpower corrupts • ring • self-controlselfishness • shepherd • social responsibilitysuffering injusticeThe Republictheftunjustunjust power • virtue


Simon Perkins
02 JANUARY 2004

Fitness For Exhibition: Technical Reproduction

Walter Benjamin (Illuminations) p.225
With the different methods of technical reproduction of a work of art, its fitness for exhibition increased to such an extent that the quantitative shift between its two poles turned into a qualitative transformation of its nature. This is comparable to the situation of the work of art in prehistoric times when, by the absolute emphasis on its cult value, it was, first and foremost, an instrument of magic. Only later did it come to be recognised as a work of art. In the same way today, by the absolute emphasis on its exhibition value the work of art becomes a creation with entirely new functions, among which the one we are conscious of, the artistic function, later may be recognised as incidental. This much is certain: today photography and the film are the most serviceable exemplifications of this new function.



to Folksonomy

Can't access your account?

New to Folksonomy?

Sign-Up or learn more.