The true motivation for Malick’s fascination with The New World lies in his intellectually based insistence that human personalities and behaviors are phenomena no less “natural” than the environments (invariably far from the “normal” terrains of industrialized civilization) that surround them in his films. The New World affords Malick a perfect opportunity to examine contrasts between the Romanticist notion of a timeless “harmony with nature,” represented by Native American society, and the post-Enlightenment ideal of instrumentally taming and harnessing nature to accomplish humanly determined goals, as the English colonists do. Malick doesn’t just ponder the contradiction between “harmonizing with” and “prevailing over” nature, moreover. He explores it within the very fabric of his film, testing whether cinema itself can function as an organic part of the natural world. He thus questions the widely held assumption (articulated most forcefully by Siegfried Kracauer in his 1960 book Theory of Film: The Redemption of Physical Reality) that film’s essential purpose is to capture and record reality (therefore “dominating” nature) rather than to blend with reality in a seamless, harmonious whole. This assumption has been questioned by filmic philosophers in the past, including the hugely influential André Bazin, who argued in the 1940s that material objects are physically linked with their photographed images by the particles of light that travel between them when a picture is taken. This doesn’t apply to computer-driven techniques, of course, and it’s revealing that Malick bucks the contemporary trend toward heavy use of digital imagery by using it only once in The New World — to show a Carolina parakeet that couldn’t be filmed “live” because its species is now extinct.
FIPRESCI - Undercurrent - #2 - Film, Philosophy, and Terrence Malick
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