Professional Documents
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Absurd
Jan-Willem van der Boom, 5813522 Media & Culture: MA Film thesis
22-06-12
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Table of contents
Introduction. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 2
3.2.1 Revolt. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 30
Conclusion. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 50
Bibliography. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .52
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Abstract
This thesis will give an account of the aesthetics of cinema as harbouring the potential to be a
philosophical partner. By analysing the films of Michelangelo Antonioni and the way in which they treat
Albert Camus’ notion of the Absurd, as the disharmony between man and the world, the relation between
film and philosophy will be explored. Through the particular account of Antonioni’s work as absurdist an
insight will be gained in the general cinematic potential to give rise to the Absurd through a mode of lucid
aesthetics. As a result, it will be argued that thinking about film and philosophy as film-philosophy is
Introduction
In Greek mythology the myth of Sisyphus tells the story of a king that is condemned by the gods
for trapping Thanatos, the god of Death, in the underworld. Sisyphus is given the task to roll a
huge boulder up a mountain. Before he can reach the top, however, the boulder will roll down
and consequently Sisyphus has to undertake the frustrating task of pushing the stone for eternity.
French philosopher Albert Camus has appropriated this myth of Sisyphus to illustrate the burden
of an individual’s existence. As we live our lives, the individual strives for unity in the world, he
argues, but is ultimately faced with an unreasonable world. Drawing upon the existentialist
philosophical tradition, Camus argues that the Absurd is that which comes to the surface as a
result of the disjunction between the human mind and the world. Resultingly, every man’s life is
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burdened by the Absurd, as Sisyphus is burdened by his punishment. Camus, however, states that
one must not despair in the face of the Absurd, for “the struggle itself towards the heights is
enough to fill a man’s heart” (Camus, 2009: p. 119). In other words, one must imagine Sisyphus
happy.
This thesis will supply a basic understanding of how Camus imagines Sisyphus happy, in
order to explore and compare the way in which the cinematic arts as a doing philosophy deal with
the absurdity of existence. While Camus has already hinted at the possibility for absurd literary
creations, the way in which films evoke the Absurd has thusfar remained underexposed. By
looking at the work of Michelangelo Antonioni the aim will be to formulate an answer to the
following question:
To what extent does an analysis of Antonioni's films as absurd works of art point towards
By focusing on the work of Michelangelo Antonioni the thesis will have two goals. The first goal
is to analyse and revaluate the films of Antonioni as manifestations which are close to Camus'
absurdist philosophy. Secondly, following from the first, a conception of a cinematic aesthetic of
the Absurd will be explored. More specifically, the inherent qualities of cinema as a medium that
can touch upon the absurd nature of existence are elaborated. How do the films of Antonioni
relate themselves to the Absurd? In other words, what kind of absurd visual nature does
Antonioni's work have? Are his movies true absurd works of art? That is, can a cinematic
creation which elucidates the absurdity of existence exist – without giving a new hope of
understanding reality?
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These questions are to be asked in order to gain a more complete understanding of the
relationship between film and philosophy. The thesis will add to the discussion of the divide
between analytic and ‘Continental’ philosophy (see Sinnerbrink, 2011a: p. 7). In accordance with
Robert Sinnerbrink’s view on film and philosophy, the aim will be to move beyond a mere
rationalist account of the relation between film and philosophy as being mutually transformative.
The focus herein lies on Camus and the notion of the Absurd, for it is the absurdist
philosophy which implies the reconfiguration of man’s way of thinking as lucid thought. This
thesis will argue that cinema as cinematic thinking – Antonioni’s films in particular, has the
potential to give a distinct form to this mode of lucid thought through its specific absurd
The first chapter of this thesis will focus on the absurd man and the nature of his thought which
ultimately is one of two factors in the emergence of the Absurd. By looking for the representation
or rather the manifestation of absurd man within the cinematic art of Antonioni, this chapter will
provide the first step towards a cinematic aesthetic of the Absurd. The second chapter will
propound upon the findings on cinematic absurd man by relating man to his surroundings, as
portrayed by Antonioni’s films. The third chapter will clarify the role of revolt, passion and
freedom in the clash between absurd man and his surroundings. For when the absurd emerges, the
absurd man has the choice of passionately seeking freedom in all its potential forms. Through
providing a cinematic understanding of these concepts, human thought and the unreasonable
world as they are distinctly revealed by Antonioni will be united and a conclusion as to the
absurd aesthetic of Antonioni’s ouevre will be formed. In the final chapter, the implication of this
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absurd aesthetic for the nature of film’s being as a philosophical partner will be expanded upon.
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1 Antonioni and the Absurd Man
In order to move towards an absurdist interpretation of Antonioni’s work, first, the concept of the
Absurd as defined by Albert Camus has to be delineated. For only when the elements which
consitute the Absurd as a whole are clear can their cinematic equivalents be found and analysed.
The elements which constitute the Absurd are primarily human reasonable thought and the
unreasonable world. But in what way, by way of what kind of dynamics does the Absurd emerge
In his work The Myth of Sisyphus Camus elaborates on the absurdity of existence in order to
answer the philosophical question of suicide. Since Nietzsche, humans are confronted with the
possibility of living in a godless universe wherein all true apparent meaning has disappeared. For
Nietzsche, the access of an individual to a truth about reality has become an illusion, for language
is simply a web of metaphorical lies of which we have forgotten that they are lies (Nietzsche,
1873: p. 49). Human thought has, then, as a result of Nietzsche’s philosophy been dislodged from
reality itself. True knowledge is not given by God and can only be obtained through the use of
language, which through its concepts makes equal that which is essentially unequal (Nietzsche,
1873: p. 48). Resultingly, being Camus’ (and many others’) philosophical starting point, the
question of suicide emerges. If the universe is without meaning and God is dead, is life worth
living? This is the only relevant question for Camus. It is a question which directly faces
ourselves with the absurdity of existence and demands a solution for its inhuman glare.
Albert Camus has defined the feeling of absurdity as “the divorce between man and his
life, the actor and his setting” (Camus, 2009: p. 5). As the daily routine of human life is
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challenged by the question of ‘why’ such a life is worth living, one’s consciousness is awakened
to the true nature of reality. Reality becomes divested of the illusions and lights which reason so
often supplies for. Man becomes a stranger (Camus, 2009: p. 5). In other words, the Absurd is
felt as the flesh revolts against its own position within time and as related to inevitable Death
(Camus, 2009: p. 11). The Absurd can thus be described as the disharmonic junction between, on
the one hand, the impossibility to reduce this world to a rational and reasonable principle, and on
the other hand our appetite for the absolute and for unity (Camus, 2009: p. 49). As the
unreasonable world meets reasonable man the Absurd reveals itself. The longing for tomorrow
ceases to satisfy the absurd man, because his desire for unity and meaning can no longer be
fulfilled. Absurd man becomes conscious of his meaningless position within the whole of
existence and either recovers or is forced to commit suicide. Recovery of the absurd human
condition can take on many forms. Camus, however, argues that the most common philosophical
phenomenology are severely lacking in that they require the absurd mind to take a leap (Camus,
2009: p. 22-6). The leap exists in the fact that either the irrational nature of the Absurd is to be
rationalized in some fashion, or the irrational is attributed spiritual significance. In order to truly
engage with the Absurd Camus theorizes that one has to instead embrace the irrationality of
absurd existence as such, without appeal. Any other alternative would reinstate a meaningful
relation between the reasonable mind and the unreasonable world. Such a relation can not exist,
for it denies the Absurd as the disjunction between two distinct elements, namely thought and
reality. Rather, the absurd man has to force himself to scour the wastelands of his thought for
truth, without hope for anything but the Absurd itself – a complete lack of hope instead of a
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When one speaks of absurd man in the equation of existence, then, it is not meant that the
Absurd is in man. Nor is the Absurd in the world. On the contrary, it is “in their presence
together” (Camus, 2009: p. 29). The conflict between human thought and the world gives birth to
the Absurd. Absurd man merely exists due to his natural, human attempts to interact with the true
nature of reality.
In order to explore the visual Absurd aesthetic within the works of Antonioni, then, first the
nature of absurd man in his films has to be elucidated. Only after Antonioni's treatment of the
individual becomes clear can man be related to his surroundings, and cumulatively to the Absurd
itself.
For the purpose of this thesis the focus of the discussion of Antonioni's individual will
primarily lie on Il grido (1957) and Professione: Reporter (1975). These two films offer us with
clear representations of the human individual, as they are utilised throughout Antonioni's work.
Now, how does the absurd man manifest itself in Antonioni's oeuvre?
In Il Grido the viewer is introduced to a man named Aldo who is left by his lover Irma, after her
real husband dies. Despite the fact that the couple had been together for seven years, awaiting the
finalisation of Irma's divorce, Aldo is forced to face the world as a single man, accompanied by
his daughter Elvia. The film starts with Aldo being abandoned and consequently wandering away
from all of which he previously thought to be his future. The break-up of Aldo and Irma becomes
the defining act in the film, which sets in motion Aldo's existential crisis. As he sets out into the
world Aldo is disconnected and estranged from his surroundings, for all that he previously knew
to be true, has become an illusion. Aldo has become the absurd man. The veil of meaning that lay
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over reality for seven years has been lifted and Aldo is forced to come to terms with the true
This crisis is depicted through several aesthetic means. As Deleuze has already pointed
out about the work of Antonioni, the relation between cause and effect has disappeared. Aldo
does not set out his new path in order to find a new purpose in life. On the contrary, all which can
be said about his purpose is that it is a form of estrangement or a means of escape from his
former self. Rather, Aldo becomes “a spectator to the very images he is immersed in”, whilst
severing the sensory-motor link of classical cinema (Flaxman, 2000: p. 175-6). For example, the
meetings of Aldo with the widow and gas station owner Virginia and later with the prostitute
Andreina are purely based on coincidence. These encounters are allowed to happen, because
Aldo himself has lost his drive to actively construct meaning in a now (apparently) meaningless
world. He has become an empty shell of a man, who in the face of a harsh reality falls back to his
own primal, bodily urge to live or survive. The only deeply rooted layer of cause and effect that
thus remains in Il Grido is structured around the flesh in revolt, while it is being subdued by an
exponential sense of despair. The Absurd is then also gradually subdued by Aldo's despairing
body. Or as Camus has stated on the body in the face of the Absurd; “in that race which daily
hastens us towards death, the body maintains its irreperable lead” (Camus, 2009: p. 7). In other
words, the existential crisis of Aldo is ultimately ruled by his bodily state, for it shrinks away
when faced with annihilation or Death, when the option of suicide emerges. Ultimately, then,
cause and effect falls short in Il Grido in dealing with the absurdity of existence.
The idea of a restricted form of cause and effect is also reinforced by the circular narrative
structure of the film. The film starts at Aldo's departure from his town, but also ends up at the
same point at the end of the film when Aldo commits suicide. This circular structure urges the
viewer to question and make sense of what has exactly happened in between these two moments
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in time. In this context, Antonioni has described Il Grido as “neo-realism without the bicycle”
(see Ford, 2003). In response to which Deleuze has commented on the film's redefinition of time;
“bicycle-less neo-realism replaces the last quest involving movement (the trip) with a specific
weight of time operating inside characters and excavating them from within” (Deleuze, 2005: p.
23). It is thus exactly the lack of purposeful cause and effect (the bicycle-less-ness) that obscures
the necessity for movement in the image. Instead, time presses upon Aldo's mind and his venture
into the world – a world which most importantly has lost its reasonable limits and established
frames of meaning. The circular narrative and the lack of cause and effect allow time to weigh on
Aldo – by which the absurd man is created. All that remains for Aldo, then, is the inevitability of
the pressing of time and the corresponding necessity to face reality and ultimately Death. This
loss of movement or the sense of direction of the subject is exactly the feeling of absurdity.
Aldo’s body is forced to revolt against time itself, for time is all that remains when the world
becomes irrational. Aldo is an absurd man in an absurd body, at the mercy of time. His body is
absurd in the sense that the absurd condition can be read in the dynamics of the position of his
body in relation to its surroundings. Through the depiction of Aldo's surroundings time excavates
the subject from within, as a result of which Aldo’s body despairs in the face of the temporality
of existence.
1.3 Becoming-strange(r)
The way the absurd man relates himself to the world in Il Grido (as time excavates the subject) I
argue is a recurring aesthetic throughout Antonioni's work. In all his films an existential event
brings to the surface the preconceived notions and truths about reality for the subjects of the film.
The actor becomes divorced of his once familiar setting (Camus, 2009: p. 5). In Il Grido this
divorce was caused by the break-up of Aldo with Irma, where the event forced Aldo to face the
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absurdity of existence. In a process of becoming-strange(r) of the subject such an existential
event poses the problem of finding a way of dealing with the Absurd to the subject. This concept
of becoming-strange as set into motion by an act which obstructs a subject's movement and opens
him up to the absurdity of reality is paramount to all of Antonioni's films. For Antonioni the
deterritorialization as it is applied to the human subject's relation to the world. As the existential
event occurs the subject is deterritorialized, for his previous set of determined relations to the
world are decontextualized, or rendered virtual (Deleuze, 2004: p. 37). The process of becoming-
strange(r) in Antonioni's films is thus concerned with opening up the subject to its virtual,
potential ways of relating to the world. However, as the potentials for the reterritorialization of
the subject cannot be actualized in the present, the subjects of Antonioni's cinema are faced with
deterritorialization leading up to the Absurd – marks the death of the action-image. Cinema itself
thus seems to have the capacity to deterritorialize through the depiction of a subject as an absurd
Visually this subject as an absurd man is communicated to the viewer by the discussed
prevalence of time within the image. However, the Absurd itself as the product of the two
elements of human thought and the world evades representation. A sense of the Absurd can only
be achieved by either the juxtaposition of the two constitutive elements within a single image, or
through a succession of images. The moving image has an inherent capacity to touch upon the
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absurd man in his surroundings. Since absurd man as such can not be understood as being-in-the-
world, but rather only as becoming-strange in relation to the world, the Absurd itself will
manifest itself visually as the process of estrangement becomes apparent. By depicting the
dynamic change of man in relation to the world, the absurd man can uniquely be called into being
by cinema. The temporal nature of cinema is thus the most significant factor in 'representing'
absurd man. By directly calling attention to the passing of time within Il Grido Antonioni opens
up our vision to the Absurd 1. The emphasis of time which weighs on the subject is mainly
acheived through the combination of the type of shots, the previously mentioned lack of
movement (or purpose) of the actors themselves and the editing of the film.
First, the shots in Il Grido (and most of Antonioni's films) mainly range from medium
shots to long shots. This has two effects – it compounds the body and the subject, while it places
the body within the broader context of his surroundings (that is, the barren mise-en-scene in
general). Second, the editing of Il Grido serves two purposes. It both creates gaps in the narrative
– and thus cause and effect is done away with – while at the same time it leaves certain segments
or scenes of the film gapless. So-called 'dead time' emerges, for the direction of the body is not
given by the vector of the body's action. Instead, the body is confronted with time as a separate
entity. The passing of time itself thus becomes noticeable and presses upon the subject's body. In
other words, man becomes absurd man, for the comforts of reason are (momentarily) lost within
an absurd existence, one excavated by time. Time overtakes man and makes him into absurd
man. The resistance of man's thought or his grip on the world through the system of language is
nullified by the prevalence of time. In this sense, time thus forces the absurd man to come to
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Time itself is in this sense not to be misunderstood as a succesion of moments. Instead, as Deleuze has argued, time
is constitued by the dynamics of the actual as the present and the virtual as the past and future. By calling attention to
the way the virtual haunts the actual within Il Grido, Antonioni opens up our vision to the Absurd. For when the
actual only exists in the looming shadows of the virtual, man is haunted by the past and he becomes estranged from
the actuality of the present moment.
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terms with the Absurd or to despair in the face of it, and commit suicide. Aldo ultimately, in
direct opposition with his body’s will to live, chooses the later, as he is, as previously mentioned,
unable to revolt against the Absurd. Instead of facing the Absurd with a complete lack of hope for
a better future, Aldo despairs his own absurd existence as an absurd man. He commits both
physical and philosophical suicide by not accepting the only things he knows to be true; his drive
for unity and the apparent chaos of an unreasonable world. Once absurd man (Aldo) denies these
two defining factors of existence he ceases to truly be absurd man. As absurd man continues to
despair the Absurd is no longer fully acknowledged, for despair is a denial of the irrational nature
In Chapter 3 the idea of freedom, revolt and passion in relation to man's relation to the
Absurd will be further explored. For now it will suffice to note that the aesthetic mode of
The described absurd set-up of the aesthetic mode of representation as becoming-strange can also
be found in Professione: Reporter (1975). The becoming-strange of the subject which opens the
vision of the film up to the Absurd exists in this movie not in reason being swept away by a flood
of negative emotions, as was the case with Aldo in Il Grido. Rather, the protagonist and journalist
David Locke 2 is doing research in the Sahara Desert, when he meets a gunrunner named David
Robertson who dies in his hotel room. For only hinted at reasons Locke, who looks very similar
to Robertson, decides to switch identities with the deceased Robertson, staging his own death
instead. As was the case with Il Grido's Aldo the motivation of David remains unclear throughout
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It is worth noting that the name David Locke is a contraction of the names of the British empiricists David Hume
and John Locke. David Locke the reporter presents us with a scientific, empirical way of knowing the world. For
David Locke, knowledge is primarily gained through the observation and research of reality through the senses. This
stance towards the world is in stark contrast with the progressively alien life of David Locke as Robertson, unable to
fully make sense or meaning of his own sensory experience.
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the movie. Whereas Aldo is haunted by his past life, as a result of which he can not grasp the
present in all its irrationality, David willingly lets go of his own past and all its truths. The
precisely the act of staging one's own death which turns the subject of David into a stranger to his
surroundings, as a result of which the Absurd reveals itself to him. David makes himself into an
absurd man, by making his own the body of someone else. He literally becomes the actor which
is divorced from his surroundings, thus forcing himself to face the Absurd. David becomes his
own illusion as Robertson and consequently occupies the space between Robertson and his once
lived-in world. A space in which the Absurd manifests itself. As exemplified by the several
meetings David has in unknown places with unknown people, doing unknown business, the
setting which David, the absurd man, lives in becomes strange to him. However, the true nature
of his old life – the relation with his wife, his work as a journalist – becomes knowable to David.
By having positioned himself in the domain of the Absurd, external to his former self, David's
life can now be revealed to his true self. While David at first appears to be completely free of
despair, as the movie progresses his way of dealing with the Absurd falls short. As he slowly fails
to run away from his old existence, and thus his former self catches up with him, he is again tied
down to the truths from his past. The act of becoming-strange of the staging of his own death has
momentarily forced a (partially spatial) gap between David and his relation to the world, but
eventually this gap closes in on him. As reality tightens its grip and the confrontation with his old
life is inevitable – the police and his former wife and boss have chased him down – David can no
longer live in the pure absurdity of existence. David has failed to live the truly absurd life.
effectively conveyed through the aesthetic device of the long take. In the final scene of the film a
seven minute-long take establishes the convergence of both the physical, mental and temporal
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spaces of the film. As the camera tracks from inside the hotel room through the window, outside
to the square to reveal the police and Mrs. Locke and the girl arriving, and back inside to the
deceased David Locke, the film gives a distanced, non-dramatic account of the space of the
Absurd being reterritorialized. The dynamic force of David's escape from his former self – his
line of flight, if you will – is finally halted via the use of the long take, which allows for David's
subject to be recontextualised through its ultimate actualization in the present, by the others
becoming present. The long take is the formal device which allows for the viewer to perceive the
way in which the different forces – David's personal relations of his former identity, Robertson's
relations, and David's relations as a performer – come together simultaneously and subsequently
hone in on his estranged self. The long take allows for the breaking away of the bars or confines
in front of the window, resultingly opening up and again fully relating David's former enclosed
(mental) space to the world. The process of becoming-strange is thus taken to its conclusion via
Il Grido and Professione: Reporter Antonioni thus seem to present us with a conception of the
Absurd which can be lived in by absurd man, but with huge difficulty. For when one realises the
absurdity of existence either the past or the future (i.e. the promise of Death) will haunt the
individual. David appears to us as an absurd man by his own choosing, who is trying to escape
from his past, but eventually is suffocated by time itself; for the gap between his past truths and
his future and present truths – or more specifically, Robertson's absurd truths – can never truly
materialize. The Absurd, the chaos of Robertson's surroundings and Locke's drive for unity, can
not be embraced, simply because David is forced to constantly reconsider his future plans – the
longing for tomorrow thus seems to have not yet (completely) been eradicated in Antionioni's
cinema. In Il Grido Aldo also (but involuntarily) got caught between the past and the future
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which haunted him. As a result the present absurdity of existence could not be fully lived with. In
Antonioni's work time seems to excavate the subject, ultimately forcing them to despair in the
Conclusively, then, on the basis of the two presented cases, the films of Antonioni are
characterised by their specific absurd aesthetics in presenting and consequently dealing with the
Absurd. First of all, the Absurd itself is forced upon the protagonists of the films, by dislodging
the subjects from their own previously known, but now illusory selfs. As a result, secondly, the
newly formed selfs lose their bearing on the world. In other words, they strive for the same unity
as they used to, but this undertaking has become futile. Once the existence of the two prime,
mutually disharmonic truths are acknowledged – man's own drive for unity and the irrational
world – the subjects have become absurd men, living in an absurd and strange world. The absurd
man in Antonioni's films is thus founded in the absurd aesthetic of becoming-strange. This is the
first principle towards a cinematic aesthetic of the Absurd, which will be complicated and
expanded in chapter 3 by looking at Camus' proposed philosophy for the absurd man and the
world we can no longer perceive as we did before, first the surroundings themselves which make
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2. Antonioni and the absurd landscape
Moving towards the depiction of the world in Antonioni's films, both Blow-up (1966) and Il
Deserto Rosso (1964) stand out in their distinct portrayal of landscapes and their relation to the
human subject 3. By focusing on the way in which the world is depicted in Antonioni’s films, this
chapter will be provide the second element by which the absurdity of existence reveals itself. In
the previous chapter man was shown to be absurd man. This chapter will expand on the nature of
the world that absurd man has to face, as a result of which the Absurd emerges. When the absurd
aesthetics of man’s relation to the world have become clear, the third and final chapter will move
The usage of the notion of the world in this chapter is rooted in the existentialist tradition
of viewing the world itself as having no meaning. The existentialist Sartre introduced the idea of
existence preceding essence, effectively opposing the traditional idea of the nature of a thing
being more important than its existence. Instead, as Sartre puts it, “man first of all exists,
encounters himself, surges up in the world – and defines himself afterwards” (Sartre, 1946: p. 3).
This idea of the primarity of existence is based in the essential meaningless of the world. As a
result, human existence is not already defined by one’s existence in the world. The world itself is
thus to be seen as being maleable and its meaning as existing outside of man’s consciousness of
it.
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The idea of ‘landscape’, as it used throughout, is to be conflated with the concept of the world that exists outside of
man.
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2.1 Indeterminate reality
The existential event of becoming-strange of the human subject, as it has already been found in
both Professione: Reporter and Il Grido, can also be recognized in Blow-Up. Whereas the
protagonists of the previously discussed films have been shown to become-strange due to an
event at the beginning of the film, in Blow-Up the London photographer Thomas – modelled after
the iconic British photographer David Bailey – is shown to become-strange as the movie ends.
Resultingly, Blow-Up allows for the revealing of the changing relation of modern man to his
surroundings, while for example Il Grido is mainly focused on the already-strange absurd subject,
Blow-Up tells the story of a photographer obsessed with controlling the world, either by capturing
its reality through a lens, or by directing the humans around him; Thomas is constantly trying to
gain a firm grip on his surroundings, through the exertion of power. As the story progresses and
Thomas strolls around a park, he takes several snapshots of the environment, by chance capturing
a man and a woman in each other's arms. From the moment Thomas develops the pictures at
home his process of becoming-strange has begun. From this point onward Thomas gradually gets
dislodged from reality and he is ultimately faced with the disharmony between his drive for unity
and the irrational world. At first he believes he has obstructed a murder in the park by the act of
photographing and scaring away the potential murderer. However, when Thomas discovers a
body at night in the park, a murder does seem to have happened and Thomas has ultimately been
proven to be powerless. This feeling of powerlessness is enlarged when Thomas returns to the
park the next day, only to find the body missing. As Thomas finds out that his previous assertions
about his prevention of a murder appear to be false, the veracity and power of his own drive for
unity are questioned. When, secondly, Thomas finds the body missing the next day, his grip on
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the world has been further loosened. The power which Thomas asserts over the world through his
use of the photographic camera is thus reduced as the landscape reveals its own dynamic meaning
The process of becoming-strange coincides with the shift in the status of the photographic lens
and its capacity to represent reality. When Thomas photographs the couple in the park, the film at
first presents the possibility of the photographic lens as an intrusive and powerful recording
device. That is, the photographer is able to exert his power over the world through the power of
capturing objective reality via the photographic lens, in accordance with Bazin’s ontology of the
moving image (Bazin, 1960). The status quo of the image in Blow-Up, as it is being produced and
used by Thomas, can thus be described as an indexical image, determined by reality. In the
subsequent scenes of Thomas developing his film and enlarging the photos in order to trace the
gaze of the woman in the park, and to reveal the possible killer lying in the bushes, a narrative (to
be projected onto reality) is construed. The photocamera in Blow-Up, then, turns out to be a
device which is more powerful than the eye, in the sense that it can open up our vision to the
entire breadth of meaning, lying dormant in the landscapes of the world. The photocamera thus
allows for the fulfilment of Thomas' inexhaustable drive for unity via his personal scrutinization
of the image. As a result of the camera being the device used to construct the narrative of the
film, the status of the landscape, then, is that of a landscape that can be captured and
occurs and the world becomes alien to Thomas. In the final scene, when Thomas returns to the
park to see if the body is still lying there, and he finds it is missing, the possibility to represent
reality falls apart. While Thomas walks to the park, point-of-view shots are shown of the location
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which we previously saw captured on film. The park is now empty and only vague traces of the
once projected meaning remain visible within the landscape. A sense of confusion arises, for the
narrative which Thomas (and partially the viewer) had become enthused about appears to have
been an illusion, in no sense grounded in reality itself. The landscape has thus become absurd in
the sense that now only two truths remain about the world. First, there exists a human drive for
unity of reality. Second, the world is indeterminate and evades this drive to fully come into being.
The absurdity of existence is the impossibility of objectifying reality and simultaneously reducing
it to some truth other than its unreduced, bare self. The shift which occurs in the status of the
landscape (or reality in general) is thus a shift from the possibility of the direct, determined
which “presents a stand-in or a proxy of a model: it does not re-present either the model or the
sight of the model” – i.e., the presentation is always essentially indeterminate (Caroll, 1996: p.
44).
The ending of Blow-Up further substantiates this claim of the shift to an indeterminate
presentation of reality, of which the “real” nature is unable to be predicted, calculated or deduced.
A car filled with mimes arrives at a tennis field and starts to play a game of pretend tennis, when
Thomas stumbles onto the scene and watches the illusionary match. The camera tracks the
imaginary ball as it is being played back and forth between the two mime players. Once the ball
is shot over the fence of the tennis field, Thomas is asked, without words, to retreive the ball.
Convinced by the whole of the imaginary parts – each tennis player performing his expected part
in the whole of the tennis game – the existence of the imaginary ball is implied, and Thomas runs
into the field and picks up the ball. As he throws the ball back, off-screen, over the fence, a
definite meaning has been attributed to reality, where it shows there to be none. Reality itself is
indeterminate. In other words, the human mind itself is shown to be capable of projecting
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meaning onto an essentially uneventful reality4: while reality itself could have a distinct meaning,
human thought is not able to reach it. Finally the camera lingers on Thomas in a medium close-
up. As he continues to watch the game from a distance, his eyes moving from left to right, the
imagined scene comes to life and the stand-in sounds of a tennis game become audible. The
meaning which is being attributed to reality is thus not actually truthful to reality itself, for the
existence of the ball is a pure construction. The reality to which the representation of reality – in
this case, the sound – refers, is in fact absent. As a result, the ending reveals, in the same sense as
Thomas' photographs did, that man's drive for unity and meaning is similar to chasing ghosts and
fooling ourselves in thinking these ghosts are real. The movie shows that man imposes his own
truth onto reality, while in reality our surroundings will not let themselves be pinned down –
reality thus stems from the way in which Blow-Up makes Thomas and the viewer aware of both
the human drive and the subsequent failure to fulfill that drive. The film, then, garners a
consciousness of the absurd human condition, living in an indeterminate reality, while striving for
Rosso. The film portrays the protagonist Giuliana, a woman who has lost her grip on reality as a
result of the existential event of a traumatic car accident – she has become a stranger, for the
4
In this sense, the film evokes the existence of a Cartesian divide between body (the world) and mind. However,
while for Descartes the self-refuting method of doubt leads to a possible rational understanding of the world, Blow-
Up shows the world’s own evasion of such an understanding. The doubt supplied by the absurdity of existence does
not settle for its methodic refutation, for it has to be faced on its own terms (see Abraham Sagi, 2002: p. 46).
21
In the opening of the film the world appears in an indeterminate and irreducible state. As
Giuliana and her son wander about the factory, smouldering, blackened, and polluted landscapes
are shown. The grim, dull colours of the landscape are contrasted with Giuliana wearing a bright
green coat, while she is in a state of panic. Nature is overgrown with industry and the landscapes
are indelibly marked by a sense of looming death or decay. As Matthew Gandy has argued,
“these disordered spaces provoke deep ambivalence in their inhabitants as they traverse the
remnants of familiar landscapes strewn with the debris of modernity” (Gandy, 2003: p. 231).
obsolete, always wanting present, through which the coveted future “is poisoned by the toxic
effluvia of the wasted past” (Gandy, 2003: p. 231). In other words, the debris of modernity,
inscribed within the landscape, has halted the progress of existence into the future, establishing a
constant sense of one’s own mortality, through our perception of the now meaningless landscape.
Sound plays a major role in further establishing this sense of mortality or decay within the
Giuliana, an absurd human being nonetheless, and the landscape. By accompanying moments of
pure terror and panic – which Giuliana experiences in the face of the absurd and the
indeterminate, ungraspable world – with a high-pitched buzzing sound, (early on in the film) the
connection is made between sound and the indeterminate feeling of the barren, industrial
landscape. For example, as the movie ends and Giuliana has still not resolved how she can deal
with the overwhelming reality, electrical buzzing is heard, which then immediately evokes the
absurdity of living in such an irrational world. The industrial, desolate state of the landscape
Similar to the way in which reality was presented in Blow-Up, reality only becomes
daunting in its indeterminacy when the human mind opens itself up to its true nature. Making
22
meaning of the world as it presents itself in Il Deserto Rosso boils down to either dealing with or
escaping the Absurd. Thus, when Corrado and Giuliana's husband traverse the factory and they
are faced with huge billowing clouds of vapor that envelop the world, silos towering to the sky,
ear-deafening shreeks and the noise of machines, they do not respond; the Absurd is foreign to
them. To Giuliana, however, as illustrated by a cut from the huge vapour cloud to her waking
from a nightmare in panic, the bare, naked world is horrifying. As she states near the end of the
film, “there's something terrible about reality, and I don't know what” – she is directly open to the
absurd landscape, an openness engendered by a past existential event which has allowed time to
excavate her subject from within (as previously discussed). In other words, the Absurd has
Giuliana in its grip and the landscapes themselves increasingly become indeterminate expressions
The landscape of Il Deserto Rosso, then, is an absurd landscape in the sense that it is
confronts the characters with their own mortality, especially when they have no previously
established truths about the world to fall back onto (as is the case with Giuliana). As was the case
in Blow-Up, the indeterminacy thus stems from the landscapes’ unwillingness to let themselves
be signified and the Absurd follows from one's acknowledgement of this reality of the
landscapes.
Up until this point the focus of our discussion has been on the ways in which the Absurd exists in
between the absurd man and the absurd world. The Absurd has proven to manifest itself in
relation to one's way of being in the world, in our case the characters in Antonioni's films. The
as a result of which the Absurd becomes manifest. But how is this feeling of absurdity, stemming
23
from these two depictions, related to the spectator of Antonioni's films? What filmic logic
In order to answer these questions, I will demarcate three, cumulative, defining elements of
Antonioni's cinema, as related to the spectator's position, on the basis of which an absurd logic
emerges.
The first premise of an absurd logic is the idea that the spectator of cinema, first, pre-
objectively engages with the movie, and second, reasons with the movie as a whole and all its
constitutive parts. The combination of these two tendencies of the human perception of art
constitutes the basis for the absurd logic of cinema. The pre-objective engagement with film
consists of our affective, bodily relating with the diegetic world and its characters. As Merleau-
Ponty has emphasized in his work The Film and the New Psychology, “a movie is [primarily] not
thought, it is perceived” (Merleau-Ponty, 1964: p. 58). That is, the entirety of our sensory
experience attributes to the synesthetic experience of a film. For instance, when we watch
Giuliana wake up from a terrifying nightmare, this sense of terror is directly felt in the body of
the spectator, before the viewer is capable of consciously reflecting upon what has occured before
his own eyes. Another example is when Aldo's existential event occurs and he has to face the
world alone – the tension in the bodily posture of Aldo is felt in the body of the spectator. The
succession of these kinds of affective moments are felt by the viewing subject as the mood of the
film. The mood of the film is what Greg Smith calls the “orienting emotion state” and
“tendencies toward expressing emotions” (Smith, 2003: p. 113). The experience of Antonioni’s
films is thus one in which the absurd mood of the film primes the viewer to experience certain
(affects as) local emotions, engendering a consistent expectation to encounter the absurdity of
existence emotionally. Secondly, reason steps in as the human tendency to intellectually make
24
sense of one's own pre-objective relation to the filmic image. Our cognitive engagement with a
film is constantly informed by our bodily affective, possibly shared experience of a film. The
result of these two human tendencies in the experience of a work of art grounds the absurd logic
of film, because the human drive for unity of the work of art – a unity both felt and known – lays
the foundation for the absurd experience of film. As Camus has argued, it is exactly this drive for
unity, conclusion or explanation which is most inevitable in (the understanding of) any fictional
The drive to reason and to construct a narrative from the seperate parts of a film (our inner
perceptual workings already forbear this tendency), however, cannot be fulfilled through
watching Antonioni’s films. The basic human drive for unity 5 is countered by the previously
described process of becoming-strange of the absurd characters and the distinctive indeterminate
landscapes. The second element of the absurd logic is the resulting indeterminate status of the
image itself in the work of Antonioni. Whereas the status of the image of a classical Hollywood
film is mostly defined by the illusion of a structural, complete coherence, Antonioni’s cinema is
adresses its own illusionary status. The image itself, for Antonioni, has become the epitome of
the possibilities of its own indetermination. Within the image an absurd incoherence of its parts
results in the irrationality of the whole. In other words, the lack of causality within the narrative,
alienated man, the indetermination of the landscape, the accompanying disaccordant sounds, and
the depleting force of time itself, are marked by the incongruence of their coexistence within the
moving image. This incongruence is rooted in the spectator’s inability to give a definitive
meaning to the depicted events of Antonioni’s films and to how the successive events relate to
5
This premise is based on Camus’ understanding of man’s relation to the world and the possible absurdity of
existence which sprouts from man’s interaction with the world.
25
one another 6. While our perceptual bodies tend to align themselves with the main characters of
the films, the existence of these characters within the diegetic world and the image as a whole is
problematized by its incongruent parts. As a result, our own alignment with the characters
becomes problematic, for the Absurd reigns supreme in the characters’ relation to the world. The
absurdity of the image surfaces due to the described disharmony between absurd man and his
surroundings, which is instilled upon the spectator as he attempts to find coherence through
reason. The spectator, then, fails to truly understand his position as aligned with the bodies of the
Resultingly, the spectator himself is faced with the process of becoming-strange, for the
moving image becomes unreasonable and alien to him. This is the third basic element of the
absurd logic of Antonioni’s cinema. The drive for unity is reflected back at the spectator as the
filmic image refuses to be pinned down to certain (unifying) truths. The only truths which, as has
become clear, are allowed for Antonioni are meta-truths about one’s relation to reality and each
other, as opposed to truths concerning the temporal, causal unity, and unity of meaning in the
world. A direct access to man or the reality he lives in itself are made impossible by their own
indetermination. On the basis of these three cumulative elements, then, the experience of viewing
Antonioni’s films is an absurd viewing experience. Between our drive for unity and a filmic
reality which won’t allow for the unity of its seperate parts, the viewing experience becomes an
absurd viewing experience. The status of the image is thus directly related to the manifestation of
the Absurd within the diegesis, as a result of which the spectator’s way of relating to the world is
questioned. Antonioni’s cinema is an absurd cinema because it throws the spectator back onto his
own absurd human nature. For example, as the spectator tries to come to terms with the death of
6
See Pamerleau’s Existentialist Cinema for a detailed (existentialist) account of the resistance of the world to be
meaningful in Antonioni’s cinema, as a result of which the spectator is never sure if he’s right about what’s going on
(Parmerleau, 2009: p. 85-110).
26
David in Professione: Reporter the image itself refuses being attributed a definitive meaning.
Instead, the death of David is an expression of the absurdity of existence and this absurdity is
communicated to the spectator via the death’s indeterminate nature. The spectator is then faced
with the absurdity of his own existence, because the filmic Absurd seeps out into the real world,
as its infectious lack of meaning cannot be contained by the image. The image itself is merely the
bearer of the dynamics of the Absurd, unable to point toward anything of definitive meaning
within the image, thereby forcing the spectator’s reflection on his own absurd human tendencies.
In short, the crisis of faith within Antonioni’s films is instilled into the viewer.
The absurd logic of Antonioni’s cinema can thus be described by a redefinition of the
object-subject relations evoked by the image. In this sense, the films embody a philosophical
stance towards the world as they criticize the subject’s ability to perceive an objective truth or to
distance between the object and subject, due to the absurdity of the disharmonic gap between the
two. The way in which film relates itself to philosophy will be further discussed in Chapter 4.
First, however, the position of the absurd man in the face of the Absurd has to be analysed further
in relation to Albert Camus’ own thoughts on the most true way of dealing with the Absurd. Are
Antonioni’s films truly absurd creations, in the sense of the stance they adopt towards reality? Do
his films deal with the Absurd without offering any hope for meaning whatsoever? How should
one deal with the insurmountable distance between object and subject, according to Antonioni?
Once the spectator is faced with the absurdity of the image itself, what is the prescribed way to
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3 The absurd aesthetics of revolt, passion and freedom
In order to follow through the absurd reasoning of Antonioni’s films it has to be explored how the
basic, absurd condition of human existence (as discussed in the previous chapter) is dealt with by
the films themselves. What reaction to the absurdity of existence do the films of Antonioni
formulate? As it has already been pointed at in the previous chapters, there exist multiple ways to
deal with the feeling of the absurdity of existence. However, the question remains if Antonioni’s
films truly imagine Sisyphus happy, in the way that Camus has in mind. By analysing how the
films deal with the Absurd, the way will be paved towards thinking of the potential of film as
doing philosophy.
As the truly absurd man is faced with the feeling of the absurdity of existence, he demands of
himself to live solely with what he is certain of. According to Camus the truly absurd man is
assured of “his temporally limited freedom, of his revolt devoid of future and of his mortal
consciousness”, each prompting him to live out his live within the limits supplied to him by
reason in the face of the absurd (Camus, 2009: p. 64). Any other form of certainty forces him to
take a leap and denies man’s own awareness of the absurd facts of existence. The absurd man’s
only true concern is thus “to find out if it is possible to live without appeal”, as it is informed by
There exist several ways of dealing with the Absurd, through taking such a leap. Many
existentialist philosophies, according to Camus, suggest an escape from the conditions which the
Absurd offers man. As Camus states, “they deify what crushes them and find reason to hope in
what impoverishes them” (Camus, 2009: p. 31). Karl Jaspers for example takes a religious leap
28
by explaining the failure of man's capacity to explain the irrational universe as the revelation of
the existence of transcendence (Camus, 2009: p. 31). In other words, the crushing reality of the
limits of reason forces the hopeful assumption of the existence of the transcendent (Camus, 2009:
p. 31). Through an understanding of the feeling of the Absurd as the experience of the
transcendent, the existence of an universe beyond reason is posited. This transcendent universe,
however, can never be reached as it is defined by the absurd gap between the powers of
explanation and “the irrationality of the world and of experience” (Camus, 2009: p. 32). The
experience of the Absurd – the ruins of reason – thus becomes the experience of god and is a leap
away from the reality of the Absurd itself. For Camus, however, as soon as the notion of the
absurd is used as a springboard to the eternal, “it ceases to be linked to human lucidity” (Camus,
2009: p. 33-4). That is, the Absurd is no longer characterised by the opposition, laceration and
divorce; the struggle of the Absurd, as the only evidence that man ascertains without consenting
to it, is eluded (Camus, 2009: p. 34). The absurd man lives without the eternal in mind, refusing
to take a leap away from the absurd itself (Camus, 2009: p. 64). Taking such a leap effectively
scorns all of reason, through the deification of the irrational, while the absurd man adheres to
reason, conscious of its limits in understanding the world. His alert awareness of the entire set of
data of experience – the absurd struggle between reason and the irrational – does away with the
phenomenology) and through his discussion of suicide in the face of the Absurd, Camus comes to
three consequences of the Absurd, necessary to truly live without appeal; namely, passion, revolt
and freedom. Through these consequences of the absurd reasoning, the Absurd can truly be
acknowledged on the basis of its supplied limits of reason and the irrational alone.
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3.2 Antonioni and the passionate flames of human revolt
For Camus the mentioned absurd consequences of passion, revolt and freedom are ultimately the
defining aesthetic forms for the absurd work of art. Thus, in order to gain an insight into cinema’s
specific (aesthetically) absurd potential, these aesthetics of the passionate flames of human revolt
are to be explored in the work of Antonioni. In this chapter, then, it will be argued that cinema
has the potential to abandon the hope for the eternal, by evoking an absurd awareness of
existence without appeal (Professione: Reporter being the prime example of such an awareness).
3.2.1 Revolt
The first consequence is revolt against the Absurd, or the certainty of a crushing faith, “without
the resignation that ought to accompany it” (Camus, 2009: p. 52). According to Camus, for the
absurd man, the only truth can be defiance (Camus, 2009: p. 53). In order not to escape the
Absurd, through either its deification, reconciliation, negation, or renunciation, absurd man has to
attempt to be at grips with a reality that transcends human intelligence (Camus, 2009: p. 53). The
very fact of defiance for the inhumanity of the Absurd, which impoverishes him, returns the
majesty of man to himself. Through the impoverishment of the Absurd itself, man only further
impoverishes himself (Camus, 2009: p. 53). It is precisely through his day-to-day struggle, by
carrying one's own weight of life, that the absurd man can give his life value. The revolt of man
against his own obscurity “challenges the world anew every second”, insisting upon an
In the films of Antonioni the absurd characters themselves revolt in various degrees
against the absurdity of existence. In both Professione: Reporter and Blow-Up Thomas and
David can be temporarily seen as truly absurd men in revolt in two distinct ways.
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Firstly, David is a man who at the outset continues – or rather again embarks on – his
search for meaning regardless of its inherent impossibility. David takes on the role of the actor, in
the sense that he simulates the life of David Robertson absolutely (see Camus, 2009: p. 75-82).
By discarding his own identity, David has abandoned the hope for being able to objectively
report on reality and its events. In place of this hope, David chooses the most fleeting of
experiences, by projecting “himself as deeply as possible into the lives that are not his own”
(Camus, 2009: p. 77). David becomes a conscious 'mime of the ephemeral', as a result of which
the body itself becomes the source of knowledge (Camus, 2009: p. 78). The revolt of David
against the Absurd thus exists in the choice to remove himself from his former self, as a result of
which the disharmony between the irrational world and David's reason is acted out and felt in
every alien moment. For David, the Absurd maintains its incoherent nature, while the role of
actor allows him to defy this nature regardless, without feeling the need to resign to it.
Aesthetically David’s revolt is communicated to the viewer through reversing the notion
of the characters as agents, pursuing their goals in a diegesis of spatial and temporal continuity.
Instead, Antonioni subordinates the narrative to the aesthetic dimensions of the film, in order to
communicate the theme of David’s loss of identity to the viewer. The narrative importance in
explaining this theme is effectively undermined through, for instance, the independence of the
camera’s movement from the character’s actions; i.e. the emphasis lies on the aesthetic devices
themselves (Ross, 2008: p. 48). As a result, the character of David becomes the actor as a mere
part of the depicted space itself – acting out his role from one episodic meeting to the next, or
experiencing “life without a code” (Ross, 2008: p. 48). In Antonionio’s films, the spirit of revolt
thus lies in the potential of the moving image to challenge the cinematic world anew every
to code the film’s narrative, and by complicating the spatial and temporal logics between and
31
within sequences” (Ross, 2008: p. 46). By doing so, our interpretations of the film are limited to
and in accordance with David’s own ephemeral experience – an experience which is (forcedly)
disjoined from our own habits or codes of making meaning (Ross: p. 46). The cinematic form
itself is thus the basis for its own defiance against the Absurd. A prime example of aesthetic
defiance can be seen in the sequence of episodic scenes where at first David is seen on a gondola
lift, travelling to an undisclosed location. In a top-down shot David is seen to be hanging out of
the window, with the ocean underneath him, as if he is flying. From this shot the film then
immediately cuts to an urban garden where Robertson is ‘waiting for someone who hasn’t
arrived’. The legs of an unknown figure approach him, which in turn turn out to be those of an
old man, whose life story David is more than happy to listen to. Then, the film provides another,
African man and after an indistinct amount of time back again to David and the architecture
student sitting in a car on their way to Barcelona. In other words, the spatial and temporal
discontinuity overrule the narrative importance in the conveyance of David’s loss of identity, as a
result of which David’s subject is reduced to an actor, in service of the film’s ephemeral
aesthetics.
In Blow-Up Thomas' revolt is primarily defined by the ending of the film. When his
assumptions about the murder have been proven false by an irrational reality, Thomas happens
upon the mimes playing tennis. While his drive for meaning has been shattered by his inability to
find coherence, the subsequent audible sound of the imaginary ball point towards Thomas'
defiance for the Absurd. The combination of this sound – its existence acknowledged in a
medium close-up – with a cut to an extreme long shot effectively forces the viewer to confront
himself with the absurd relation of man to his surroundings. While his own limits of reason have
been demarcated, Thomas continues to insist upon its 'impossible transparency' (Camus, 2009: p.
32
52). Even when the world has shown its limits to be understood, Thomas will not resign himself
personal nature. The conclusion of Blow-Up thus seems to be a truly absurd conclusion, in the
While these films exhibit or at least point to a stance of defiance towards the Absurd, as
Camus envisioned it, not all of Antonioni’s films contain characters in revolt. For example, Il
Grido is a movie in which the desperation of Aldo after he has become-strange takes a strong
hold of him. Aldo does not succeed in overcoming the feeling of hopelessness, which he feels as
a result of his inability to continue the search for meaning in an indeterminate world. In the end
of the movie he decides to take his own life. Camus states that “suicide, like the leap, is
acceptance at its extreme” (Camus, 2009: p. 52). In other words, suicide is the opposite of
revolting against the absurd condition and is thus not the true required response to living with the
Absurd’s demands.
In Professione: Reporter one could argue that the sudden death of David is also a
desperate act of suicide. However, in light of the revolt depicted after David faces the Absurd, the
possibility that the death of David is merely the natural conclusion of the life of an actor now also
emerges. While in the previous chapter the death of David has been discussed as the past
haunting the absurd man, by which the longing for tomorrow or hope for a completely free future
is obstructed, a second explanation now surfaces. As Camus argues, the actor has lived his rich
life in time, “what he has lived faces him” and he feels that his adventure has been of an
irreplaceable quality (Camus, 2009: p. 82). The death of David thus can also come to symbolize
the end of an absurd life which has to be terminated prematurely, for the search for meaning has
been exhausted. The result of this tension between the prevalence of time in Professione:
Reporter and the attempt at defiance by David is an absurd actor in revolt, while he is weighed
33
down by the burden of eternal values. This ambiguity of David’s character (or Aldo's despair),
which will be discussed later, however, does not necessarily imply that the films of Antonioni can
3.2.2 Freedom
The second consequence is an absurd freedom. As the inevitability of death presses upon the
absurd man, he is liberated from the illusions of his former freedom. The former illusory liberty
of absurd man, existed of the enslavement to the assurance of eternal meaning or existence
(Camus, 2009: p. 55). When death crushes the promises of eternity, man is at the same time
liberated as his consciousness is opened up to the freedom of action and experience (Camus,
2009: p. 55). Camus argues that the promises of eternity imprisoned absurd man, for he was
hopeful for the existence of meaning (outside of himself) – a hope which ultimately enslaved
absurd man to his own eternal truths (Camus, 2009: p. 55). When the future is obliterated by the
awareness of the Absurd, this hope is refused and man is free to “use up everything that is given”
within the limited span of his existence (Camus, 2009: p. 58). As absurd man accepts the Absurd
– i.e. 'the frigid, transparent and limited universe' – he thus draws his strength to live a life
This consequence of freedom in Antonioni's films follows directly from the tension
between despair and revolt. For when the characters themselves despair, they fail to attain the
complete awareness of a universe where no hope for a higher meaning exists. The true revolting
men, such as David and Thomas, are (momentarily) liberated from their search for such a
meaning. The search for meaning is redirected to the realm of personal experience, in spite of the
irrational signs of the universe pointing towards the opposite meaning. This kind of prevalence of
the individual through his or her revolt does not come into full fruition in for example Il Deserto
34
Rosso. In this film the glaring reality of the irrationality of the world overwhelms and
consequently obstructs personal freedom. As it has been discussed in the second chapter, the
landscapes instill a sense of terror in the character Giuliana. This terror alienates the character
from her surroundings and the landscape thus becomes the bearer of the despair felt by Giuliana.
From this feeling of despair the possibility to feel an absurd freedom is obstructed. Like Aldo,
Giuliana's longing for consolation cannot be fulfilled. The full acceptance of the Absurd and its
demands would entail that Giuliana would be liberated from the enslavement of the eternal by the
experiences of the inevitability of death. However, for Giuliana, this sense of liberation does not
follow from death, i.e. the looming presence in the world around her. On the contrary, death
merely crushes Giuliana and the freedom to act, experience and to make one's own meaning is
not fully embraced. Giuliana's entire being is marked by an existential crisis. That is, the
hopelessness of the absurdity of existence frightens Giuliana. Her attempts to embrace the
(sexual) play – similar to that of the absurd actor in Professione: Reporter –, or by turning to the
affection of Corrado, each in their own turn seem to fail, exactly due to her despairing mode of
being.
The story that Giuliana narrates to her son Valerio further illustrates the notion of
Giuliana's inability to embrace absurd freedom. Giuliana tells of a young girl who spends her
days on a beautiful isolated beach, surrounded by a crystal clear blue ocean and pink sand. As
Giuliana states, “nature's colors were so lovely, and there was no sound”. Until one day, when a
sailing ship appeared on the horizon. While it looked splendid from afar, as it grew nearer the
ship became mysterious. As the girl was used to people's strange ways, she thought nothing of it
and the ship disappeared again. However, soon after a second mystery occured. Singing was
heard on the deserted beach. Who is singing? “Everybody, everything”, Giuliana answers. In
35
contrast with the harrowing landscapes of reality, this story is telling of the inner longing of
Giuliana. In this idyllic sequence a way of dealing with the world through absurd freedom seems
to be posited, as opposed to the despairing mode of dealing with the world which Giuliana can
only seem to adopt. The girl on the beach seems to be at peace with the world. As the two absurd
mysterious events occur, effectively unsettling her rational understanding of the world, the girl is
not distressed by their unfamiliar nature. On the contrary, the girl actively seeks out the source of
the singing, trying to understand the phenomenon, without either resigning herself to the crushing
faith of a lack of meaning, or attempting to console herself with the need for some kind of
personal, ultimately granting eternal freedom. In the same vein as an happy Sisyphus, the girl in
the story comes to enjoy the alien sound. Once she has scoured the beach for its source, but can
not find it, it is simply concluded that “the voice at that point was so sweet”.
The Absurd in Il Deserto Rosso thus exists in the longing for a freedom of action and
experience. However, for Giuliana this longing cannot materialise itself, for the mysteries or
unknown wordly forces of her imaginary, idyllic inner reality remain terrifying to actually
encounter in the real world. Several links between the story and the real world substantiate this
claim. For example, the boats of the real world haunt Giuliana, while the girl on the beach
actively pursues the sail boat. Similarly, the industrial sounds and the inability to communicate
(e.g. with the foreign worker at the end of the film) are paralleled with the longing for a universe
In Il Deserto Rosso the contrasting cinematographic modes – of the real world and the
mise en abyme – are telling of the cinematic potential to portray the aesthetic of absurd freedom.
vision. That is, firstly the camera clearly reveals the space of the beach and the girl’s place in this
36
space. This is achieved by switching between (medium) long shots and medium (close) shots of
both the girl’s own point-of-view and of the girl on the beach. As a result, the dynamic distance
between the camera and the depicted subject is enlarged and the subject is shown to have a great
freedom of action and experience. The framing or the camera movement itself does not constrict
the subject’s freedom to actively explore the world. This is directly opposed by the
cinematographic mode of the film’s real world, namely, the mode of despair. Throughout the film
Giuliana is constricted in her freedom by the camera’s usage of mainly medium close-ups.
Through the camera’s closeness to the character Giuliana is not allowed to escape the confines of
a world that terrifies her. Whereas the world in the mise en abyme was depicted through vivid,
organic colours, the world that Giuliana lives in is marked by obscurity and alien objects. The
sharp lines of architecture and the synthetic shapes of an industrial society effectively fragment
the frame in which Giuliana exists, further making her a prisoner of her own incapability to make
sense of the world. Through the fragmentation of framing and the subsequent obstruction of
movement a freedom to act and to experience the world in its entirety is made impossible.
Resultingly, the cinematographic mode is one of despair, for Giuliana is not opened up to the
3.2.3 Passion
The third consequence is passion. For Camus the only way to live, is passionately and lucid,
conscious in every lived moment. As hope is rejected and man continues his search for meaning
within the limits of reason, not the best living, but the most living is what counts (Camus, 2009:
p. 58). Death prompts the absurd man to be constantly conscious of his own experiences (Camus,
2009: p. 61). Man itself does not choose between one or the other experience, as one being more
qualitative than the other. Instead, a maximum of living is achieved only through the largest
37
quantity of experiences possible (Camus, 2009: p. 60-2). Passionate, lucid living in this sense
does not depend on man's will to live, but on the foreshadowing of death, ever present in the
Concluding from the previous analysis, Il Deserto Rosso seems to oscillate between the
aesthetic mode of lucidity and obscurity of the world. The film presents a longing for a
passionate, lucid experience of the world and the inability to do so, due to an obscure world. The
third consequence of passion is thus not fulfilled in the modern world of Il Deserto Rosso. In
other words, Giuliana fails to experience the present in its pure ephemeral form, as she is
preoccupied with the crushing faith of death. As a result, Giuliana is distanced from the world, as
it passes her by, effectively charging directly toward death. This obscurity of Giulana’s
experience is clearly visualised in the scene wherein Giuliana and her friends are standing on the
docks. When Giuliana follows Carrado to the end of the docks, she gets seperated from the four
remaining friends. As she returns to the group of friends, they are slowly enshrouded in an haze
of thick mist. From a medium close-up of Giuliana’s face the film switches to a point-of-view
shot of Giuliana. In this shot a long shot reveals the four individuals as they slowly become lost
in obscurity. Since the landscapes in Il Deserto Rosso come to reflect the inner reality of
Giuliana, her experience of the world itself thus becomes obscure. The disconnect between
subject and object (as it has been previously described) exists in this inability to experience the
world in a lucid, passionate manner. One could say that Giuliana continues to search for a
definitive, qualitative meaning of the world, while the Absurd will only supply a diversity or a
quantity of experience.
38
3.3 Antonioni’s films as absurd awareness
Now that the dynamics of the logical consequences of the Absurd – revolt, freedom and passion –
have been delineated in the films of Antonioni, the question of the work of Antonioni as truly
For Camus the work of art is to be understood as “a sort of monotonous and passionate
repetition of the themes already orchestrated by the world” (Camus, 2009: p. 92). Art is the
recreation and the reconfrontation of man with the absurdist tensions of the world. For Camus,
fictional creation is thus not distinct from everyday experience, but a certain configuration of it.
In other words, “creation is the great mime” (Camus, 2009: p. 91). Camus argues that the work of
art is the place where absurd reasoning stops and absurd, ephemeral passion starts (Camus, 2009:
p. 92). For Camus, the very act of creation is the result of indifference and discovery; creation is
the “absurd joy par excellence” (Camus, 2009: p. 90). Camus is concerned here with the act or
experience of creation itself as a lucid act. Like the creation of an ephemeral experience on stage
of the actor, the artist diversifies the myriad of experiences of the world quantitatively. While
there are many creations which are not rooted in an absurd awareness and which concern
themselves with ‘explaining and solving’ the world through their works, this does not apply to
the absurd artist’s rules of thought (Camus, 2009: p. 91). Rather, for the absurd man it is a case of
creation as the constantly conscious description of the world – description being the last ambition
of absurd thought (Camus, 2009: p. 91). The truly absurd work of art is thus characterised by its
extension of the endeavours of the absurd man in an absurd world. Consequently, absurd art does
not offer an explanation of the absurd, for this would entail the fictional creation of a truth about
reality. Instead, while absurd art is a work of intelligence, “its rational achievement consists in
nothing other than the acknowledgement of its own nullification in fathoming reality” (Sefler,
1974: p. 416). The limits which the Absurd thus poses onto man, are mirrored in the absurd work
39
of art. As a result, for Camus, the status of the truly absurd work of art is that of miming the three
aforementioned consequences of the absurd reasoning – i.e. miming those passionate flames of
human revolt through describing them, and nothing more. The aesthetics of the absurd thus
consist of the spirit of revolt against it; the search for personal meaning regardless; a limited life
devoid of hope, lived in freedom of action and experience; and the most, lucid living possible
(Camus, 2009: p. 113). On the basis of cinema’s utilisation of these aesthetics, cinema has the
When we now turn back to the work of Antonioni, it becomes clear through the previous analysis
of his films that his work are truly absurd works of art to different extents. If the analysed films
of Antonioni are put in their chronological order, the different categories of absurdity follow the
development of Antonioni as a creative artist 7. Starting at the clearly depicted suicide of Aldo in
Il Grido and ending at the mystery surrounding David’s death in Professione: Reporter,
way. Whereas Aldo’s suicide can be explained as the expression of the definitive end of a path of
suffering and of desperation, caused by the divorce of him and his wife, David’s death is
shrouded in obscurity and ambiguity. That is, Professione: Reporter seems to consciously limit
itself to its own inability to rationalise the events of the world – an inability already aimed at by a
lucidity of its aesthetics. As an alternative, the film offers a mere description of the fact of
David’s passing. The film thus seems to take the philosophical stance or reasoning, drawn from
the rules of the Absurd itself. Blow-Up is another example of a film that makes this absurd
7
The point here is not to disregard the role of the other people involved in the making of Antonioni’s films. It is
merely to be said that “a man’s sole creation is strengthened in its successive and multiple aspects: his works"
(Camus, 2009: p. 111). In this sense, Antonioni’s work is in essence in a state of becoming, moving towards a
lucidity from Il Grido to Professione:Reporter, regardless of whether Antonioni himself is the true sole creator.
40
reasoning its own at the end of the film. While the character of Thomas maintains the hope or
longing for the eternal throughout the film, the ending is what eventually solidifies the absurdity
of the film’s being as a lucid whole. Blow-Up, in other words, provides the spectator with the
description of the absurd human condition, as it discontinues or breaks off the search for absolute
meaning in the world. The endings of the films of Antonioni thus reveal their (increasingly) true
absurd stance towards the world. It is notable that a freedom of action and experience is achieved
Antonioni’s work. That is, the early films of Antonioni, such as Il Deserto Rosso and L’Eclisse
depict a greater sense of despair than the later films, such as Blow-Up and Professione: Reporter.
However, while it is true that Il Deserto Rosso depicts the adventure of the despairing
Giuliana, ultimately failing to do away with the disconnect between herself and the world, the
ending of the film removes the film’s being from this despairing mode. As Giuliana and her son
Valerio end up in front of the factory, in a setting similar to where they started at the beginning of
the film, Il Deserto Rosso points towards a future devoid of hope and absolute meaning – limiting
itself to mere description of the absurd mode of being in the world. For when Giuliana and her
son continue their senseless journey, nothing has changed – all attempts of explanation have
turned out to be futile. Like the birds Giuliana tells of, one has to simply learn not to fly too close
to the poisonous yellow smoke of the irrational Absurd, which ultimately only leads to despair
due to the failure of the effort; trying to attribute any further meaning to reality is senseless.
While the possibility to resign oneself in the face of the Absurd is explored, this is not shown to
be a viable option. As the story of the girl on the beach portrays, one has to accept the Absurd in
The end of Antonioni’s L’eclisse (1962) also point towards an awareness of the absurdity
of existence and the necessity for a life without appeal to absolutes. The rendez-vous between
41
Piero and Vittoria does not take place. Instead, the camera merely descriptively lingers on the
world in a series of tensionally edited of shots; a woman and her baby stroll down the street,
water flows out of a barrel, night falls, a streetlight flickers on, a bus arrives, people get off, Piero
and Vittoria are nowhere to be found, the streets are empty and all that is left is a luminous orb
enveloping the entire world. Any explanation about the meaning of these events remains non-
existent. Only the quantity of lucid experience, an absurd awareness of the world remains. As
was the case with Il Deserto Rosso, Professione: Reporter and Blow-Up the film offers no
conclusion but the continued existence and (forced) awareness of the Absurd, through its
(primarily visual) description. In other words, the world remains unreasonably silent in the work
of Antonioni’s films.
In the first two chapters it was argued that the films of Antonioni set up the depicted individuals
This individual experience of the Absurd now turns out to be the basis for the absurd nature of
Antonioni’s films. While not every character is the truly absurd man, the films of Antonioni are
reflections upon the ways one can deal with the Absurd itself. Instead of being mere explanations
of the world, the films mimic reality, in so far that they are repetitions of the absurd tendencies of
existence. In the words of Camus, “the absurd work illustrates thought’s renouncing of its
prestige and its resignation to being no more than the intelligence that works up appearances and
covers with images what has no reason” (Camus, 2009: p. 95). It is exactly this lack of reason
that the films of Antonioni point towards in the depiction of the Absurd; Antonioni’s films are the
absurd awareness as description of the disharmony between man’s unity and the inhuman world.
On the basis of this insight, then, it can be concluded that Antonioni’s films are true absurd works
of art.
42
The absurd viewing experience of essential incoherence communicated to the viewer, as it
has been discussed in chapter 2, is thus reinforced by the conclusive, absurd nature of the works
of art themselves. To be more precise, the lack of unity of meaning in the world which the absurd
viewing experience entails – on the level of the described cinematic relation between subsequent
images – is also established through the spirit of revolt ultimately present within the contrasting
43
4 Film, philosophy and the Absurd
The aesthetics of Antonioni’s films have been proven to be absurd aesthetics in their reflection
upon human nature in an inhuman universe. However, the question remains in what way the
absurd aesthetics of Antonioni’s films relate themselves to the contemporary discussion of film
and philosophy. How should film’s being as a doing philosophy be theorised in light of its
Camus has said about the work of art that it does not offer an escape from the intellectual ailment
(of absurd discovery), but “for the first time it makes the mind get outside itself and places it in
opposition to others, not for it to get lost but to show it clearly the blind path that all have entered
upon” (Camus, 2009: p. 92). In other words, in art the mind is mirrored and through it the
possibility emerges to open up the world to the absurdity of existence. While Camus mainly
concerns himself with literary creation and its difficulties to remain true to acknowledging one’s
own limits of thought – i.e. the need for explanation remains greatest in literary works – I argue
that cinema has an immense potential to confine itself to description of human experience. As it
has been described in the previous chapter, cinema has the capacity to move beyond the human
structures of thought, and to consequently become aware of the absurd nature of existence. The
moving image effectively stays close to the Absurd in its potential to have the concrete signify
nothing more than itself (Camus, 2009: p. 94). An exploration of the key notion of art as the great
mime of the mind will offer the insight into the nature of this potential. How is the absurd mind
mirrored in the ‘mind’ of the film? And by what dynamics can this ‘mind’ open up the viewing
44
Daniel Frampton posits the notion of filmosophy as the description of the being of film. Through
this concept Frampton critiques the phenomenology of film’s idea of film as a subject, that can
show the viewer human thought itself, through the (mimicking) expression of its perceptual
system. Rather, film is a form of philosophy, namely filmosophy. Film does not show us human
thought, it shows us ‘film-thinking’; film is not a human mind, it is a ‘filmind’; “filmind is the
film-world, though from a transsubjective no-place” (Frampton, 2006: p. 47). Frampton thus
abandons the idea of film as a subject, in order to replace it with film as filmosophy, existing in
its own right. The resulting theory of film-being does away with the need for the distinction
between film and philosophy. Film itself is capable of thought and of expressing its own
philosophical stance. This conception of film is in accordance with Camus’ idea of art as the
great mime. Filmosophy reinstates the disconnect between the film’s viewing subject and the
object of the filmind as the film-world, allowing for the Absurd to surface in the unique film-
world. The absurd aesthetics of revolt, freedom and passion become the possible expression of a
specific filmind. As Camus clarified in The Rebel one should not mistake the aforementioned
mirroring of one’s mind in the form of the work of art as the duplication of the mind outside of
art. Camus states that “art is the activity that exalts and denies simultaneously” (Sefler, 1974: p.
416). While the truly absurd work of art is the mind outside itself as the description of “man’s
absurd relation to the world and the preservation thereof”, this description is a specific,
distinctive description of the world (Sefler, 1974: p. 416). Thus, art does not deny the world in so
far that it fully renounces it. Rather, the work of art imposes a loose cohesion on the content of
the work derived from reality – a specific cohesion which is itself not found in life. The work of
art structures life, but it does not deny it. “Life is without structure, without design” (Sefler, 1974:
p. 416). It is the aesthetic style of the artist which structures the work as the descriptive derivative
of life. Thus, the filmind as Frampton proposes it is not distinct from Camus’ conception of the
45
absurd work of art. The filmind is different from human thought, in the same way that the mind
mirrored in art and ventured outside of itself takes on a distinctive, aesthetic (cinematic)
structure. It is this structure in which the denial of an essentially unstructured reality lies,
necessary to exalt reality and to ultimately expose the absurdity of existence. In a similar way, the
film-world of film’s being presents a world unlike that of reality, but nevertheless capable of
Through this conception of film’s being as filmosophy the possibility for film’s absurdist
philosophical expression remains intact. As it has been shown in the previous chapters, film does
philosophy not through the illustration of a certain philosophical theory (Wartenberg, 2007: p.
76). Rather, the elements constituting the Absurd are supplied by the filmic works of art as
filminds themselves. One example is the depicted search of meaning by Thomas in Blow-Up.
While Camus’ philosophy of the Absurd helps our understanding of Blow-Up as working towards
an awareness of the absurdity of existence, the film itself is an unique, distinct configuration of
the elements of the Absurd, leading to the Absurd. The films of Antonioni as philosophy, then,
give rise to certain philosophical inquiry, but they can and do not become mere illustrations of it,
as this would imply the existence of the work of art as pure, unadultered absurd thought itself –
philosophy itself. For it is the filmind that can depict a unique mode of thought, by which,
through its dynamics, the film can reveal the illusory nature of one or more ways of thinking. In
the words of Robert Sinnerbrink, “works of cinematic art do not generally make abstract
universal claims in theoretical or argumentative terms. Rather, they aesthetically (that is to say,
cinematically) disclose novel aspects of experience, question given elements of our practices or
46
normative frameworks, challenge established ways of seeing, and open up new paths for
thinking” (Sinnerbrink, 2011a: p. 141). This approach to cinema as a philosophical partner (to
philosophy itself) is what Sinnerbrink calls romanticist film-philosophy. That is, in contrast to a
rationalist account of a philosophy of film, the romanticist approach argues for the mutual
rejuvenation of art and philosophy. Philosophy in this sense is not “about framing arguments,
giving reasons, developing theories that seek to account for or explain various phenomena, or
else critically analysing the ways in which such theories are framed, applied, or defended”
performative, by which the style of philosophy comes to determine the thought of philosophy.
From this perspective, then, the filmic language itself is capable of reflecting upon and adding to
a certain way of doing philosophy. A romanticist film-philosophy thus argues for the
combination of aesthetic and poetic means of expression “to supplement, and transfigure,
Resultingly, in accordance with Camus’ theory of art, from this perspective cinema
ultimately adds to the ‘the intellectual drama of man’ (Camus, 2009: p. 95). Through specific
and lucid versus obscure aesthetics for Antonioni – cinema can re-create the absurdity of the
world in the most ephemeral way. Namely, the described aesthetics express the experience of the
Absurd and reflect a way of thinking about the Absurd. It is the lucidity of film’s challenging
aesthetics of the filmind, which itself is a potential act of passionate defiance against the Absurd.
The cinematic creation as doing philosophy puts forth a distinct cinematic meaning, effectively
portraying the overcoming of the inhuman demands of the Absurd. While literary creation
provides a similar possibility for such a renewal or reconfiguration of thought, cinematic creation
distinguishes itself by the way it presents itself as philosophy through its visual aesthetics.
47
As Stanley Cavell has argued – a romanticist film-philosopher himself, the ontological status of
the moving image is the expression of skepticism as the realization “of human distance from the
world, or some withdrawal of the world, which philosophy interprets as a limitation in our
capacity for knowing the world” (Cavell, 1985; p. 116-117). Film is the moving image of
skepticism in the sense that it presents the viewer with its own distanced perceptual condition,
reconnecting us to the world and asserting its causal presence” (Rodowick; p. 3). Cinema thus
expresses both the problem of skepticism through the expression of the dynamics of different
modes of thought, and through acknowledging the possibility to once again become present to
ourselves, to our own relating to and way of relating to the world (Rodowick; p. 3) The moving
image thus has the capacity to present the dynamics of a filmind and to subsequently enhance the
viewer’s skeptical, philosophical stance to the world. Film as the act of philosophy, then, both
denies and exalts reality (in Camus’ sense) by positing certain dynamics of thought, as a result of
which the Absurd can surface within film. Through engendering a realization of the human
distance from the world, film has the potential to make lucid our own limitations in knowing the
world. In this sense film is filmosophy, for it can present us with a counterexample to our own
philosophical stance in the world, by which the world can be thought through in a new cinematic
which through the presentation of certain ways of being in the world, (as the philosophical
stance) in contrast with or in opposition to other ways of being in the world, can make the viewer
The moving image as the expression of skepticism thus opens up the way to a new
relation between film and philosophy – and ultimately, absurdist philosophy – as film-
philosophy. As Camus has argued, true absurd art refudiates thought itself. In other words, the
48
work of art presents the viewer with a filmind, which puts forth a process of refudiation, in its
expression of a possible skeptic stance towards our relation to the world. It is exactly this
presentation of the refudiation of thought, which entails the absurd reasoning. When it is taken to
its logical conclusion, this absurd reasoning of film reveals the bare reality of the Absurd to the
viewer; this bare reality is the last skeptic stance which thought is allowed to entertain. The
process of skepticism, or the refudiation of thought, of the moving image becomes clear in
Professione: Reporter. The first mode of thought which the film presents is that of the journalist,
trying to objectively search for meaning in the world. The film however proves to be skeptical
towards this pursuit, as it is being acted out by David Locke. His search for a war to be covered
fails early on in the movie and David Locke consciously becomes-strange as he takes on the
identity of arms dealer David Robertson. This instance of identity theft is the basis for a skeptical
mode of cinematic thought as the freedom of action and experience. David’s pursuit as the absurd
actor effectively lays bare the impossibility of man’s drive for unity to be fulfilled. A skepticism
is thus engendered towards David’s life as a journalist and the sense of hope which accompanies
it. As a result, the absurd nature of the world is acknowledged and the need for hope, and for the
eternal is done away with. David fully embraces his life as the absurd actor and the filmind
exposes the distance between human thought and the world. The death of David thus becomes the
conclusion to the internal (aesthetic) dynamics of the filmind, in the sense that, as it has been
argued, the life of the actor as a skeptical stance towards the meaningful world has been
exhausted. What is left of thought, in accordance with Camus’ conception of truly absurd art,
then, is the mere description of the absurd tendencies of the world. Through the refudiation of the
possibility of thought in the face of an irrational world film has the capacity to uniquely expose
49
Conclusion
The aim of this thesis has been to relate Albert Camus’ philosophy of the Absurd to the films of
Michelangelo Antonioni, in order to gain a better understanding of how the Absurd manifests
itself in the cinematic arts and of how film relates itself to philosophy.
As a result, the films of Antonioni have been given a new valence through their analysis
as absurd works of art. The essential disharmony between man and the world can be accepted and
reflected upon by Antonioni’s films. It has been shown through the works of Antonioni that films
in general harbour the potential to present the dynamics of different modes of thought in a
philosophical and skeptical way. This potential has opened up the conception of certain films as
The importance of the endings of films has been proven to be essential to this potential to
take cinema to its absurd conclusion. The lucidity of experience which the absurd work of art
requires is hinted at throughout the films and is ultimately present in Antonioni’s film endings.
By taking the absurd aesthetics of revolt, freedom and passion to their natural conclusions, the
endings solidify the absurd nature of the films, as they are ultimately rooted in the process of
Most importantly, through this cinematic potential as the awareness of absurd, lucid
thought film has been shown to be capable of both doing and reflecting upon absurdist
philosophy, by way of doing of film-philosophy. Through its several aesthetic modes Antonioni’s
films and film in general transform the philosophical conception of the experience of the Absurd
Further research on the subject of film and philosophy – specifically, absurdism – would
resultingly benefit from an inquiry into the way in which different films (from different genres)
50
provide different conclusions as to the absurdity of existence, ranging from a complete
throughout the entire landscape of film would further enrich the conception of the relation
between film and philosophy. Suggestions for films in which the Absurd reveals itself are, among
others, the work of Bela Tarr – the absurdism bordering on nihilism in A Torinói ló (2011)
springs to mind –, Anders Thomas Jensen, and his absurdist comedy De grønne slagtere (2003),
or the work of Hiroshi Teshigahara, such as his Woman in the Dunes (1964). Furthermore, films
like Woman in the Dunes or The Face of Another could begin to extend the project of scrutinizing
the mutually informing relationship between film and philosophy into the entire history of film.
The treatment of the Absurd by cinema throughout its history has the potential to shed a new light
on the dynamics between philosophy and visual culture and the prevalence of a (potentially
51
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