Cinema Love Quotes

Never stop. Never stop fighting. Never stop dreaming. And don’t be afraid of wearing your heart on your sleeve - in declaring the films that you love, the films that you want to make, the life that you’ve had, and the lives you can help reflect in cinema. For myself, for a long time… maybe I felt inauthentic or something, I felt like my voice wasn’t worth hearing, and I think everyone’s voice is worth hearing. So if you’ve got something to say, say it from the rooftops.

Oh how Shakespeare would have loved cinema!

Life is not unlike cinema. Each scene has its own music, and the music is created for the scene, woven to it in ways we do not understand. No matter how much we may love the melody of a bygone day or imagine the song of a future one, we must dance within the music of today, or we will always be out of step, stumbling around in something that doesn’t suit the moment.

Nuri Bilge Ceylan is an ocean who is becoming deeper with incredible speed and amazingly clearer by passing the time. He makes ices familiar with sea by showing “Winter Sleep”. Thanks for his existence. “All who love are relatives.

But the cinephile is … a neurotic! (That’s not a pejorative term.) The Bronte sisters were neurotic, and it’s because they were neurotic that they read all those books and became writers. The famous French advertising slogan that says, “When you love life, you go to the movies,” it’s false! It’s exactly the opposite: when you don’t love life, or when life doesn’t give you satisfaction, you go to the movies.

You don't have to know how to make a movie. If you truly love cinema with all your heart and with enough passion, you can't help but make a good movie.

The angel said, "I like black-and-white films more than color because they're more artificial. You have to work harder to overcome your disbelief. It's sort of like prayer.

Dying is not a solution.. I want to live with You..!

you have often seen in the cinema, erich, haven't you, that between extraordinary people extraordinary things like for example extraordinary love can arise. so we only have to be extraordinary and see what happens.

The cinema implies a total inversion of values, a complete upheaval of optics, of perspective and logic. It is more exciting than phosphorus, more captivating than love.

He, who doesn't know why he lives, cannot feel love for people or for life itself. I don't love myself enough, so I don't love people enough. One of my major defects is impatience: I try to get rid of it, but i can't. I am not tolerant enough for my age. I suffer for this, because i can't approach people with sympathy. They annoy me.

Life is not unlike cinema. Each scene has its own music, and the music is created for the scene, woven to it in ways we do not understand. No matter how much we may love the melody of a bygone day or imagine the song of a future one, we must dance within the music of today, or we will always be out of step, stumbling around in something that doesn’t suit the moment. I let go of the river’s song

I love it when you go to see something, and you enter as an individual, and you leave as a group. Because you've all been bound together by the same experience.

What did I think I was doing? What did she think she was doing? When I want to kiss people in that way now, with mouths and tongues and all that, it's because I want other things too: sex, Friday nights at the cinema, company and conversation, fused networks of family and friends, Lemsips brought to me in bed when I am ill, a new pair of ears for my records and CDs, maybe a little boy called Jack and a little girl called Holly or Maisie, I haven't decided yet. But I didn't want any of those things from Alison Ashworth. Not children, because we were children, and not Friday nights at the pictures, because we went Saturday mornings, and not Lemsips, because my mum did that, not even sex, especially not sex, please God not sex, the filthiest and most terrifying invention of the early seventies.

The projector's beam lay warm on Walt's neck, and he knew they'd all been plucked from danger and love, from another time, another place, and set back into this dark, sticky-floored theater, in the heart of nothing much that mattered.

The idea tells you everything. Lots of times I get ideas, I fall in love with them. Those ones you fall in love with are really special ideas. And, in some ways, I always say, when something's abstract, the abstractions are hard to put into words unless you're a poet. These ideas you somehow know. And cinema is a language that can say abstractions. I love stories, but I love stories that hold abstractions--that can hold abstractions. And cinema can say these difficult-to-say-in-words things. A lot of times, I don't know the meaning of the idea, and it drives me crazy. I think we should know the meaning of the idea. I think about them, and I tell this story about my first feature Eraserhead. I did not know what these things meant to me--really meant. And on that particular film, I started reading the Bible. And I'm reading the Bible, going along, and suddenly--there was a sentence. And I said, forget it! That's it. That's this thing. And so, I should know the meaning for me, but when things get abstract, it does me no good to say what it is. All viewers on the surface are all different. And we see something, and that's another place where intuition kicks in: an inner-knowingness. And so, you see a thing, you think about it, and you feel it, and you go and you sort of know something inside. And you can rely on that. Another thing I say is, if you go--after a film, withholding abstractions--to a coffee place--having coffee with your friends, someone will say something, and immediately you'll say “No, no, no, no, that's not what that was about.” You know? “This is what it was about.” And so many things come out, it's surprising. So you do know. For yourself. And what you know is valid.

Cinema is a language. It can say things—big, abstract things. And I love that about it. I’m not always good with words. Some people are poets and have a beautiful way of saying things with words. But cinema is its own language. And with it you can say so many things, because you’ve got time and sequences. You’ve got dialogue. You’ve got music. You’ve got sound effects. You have so many tools. And you can express a feeling and a thought that can’t be conveyed any other way. Its a magical medium. For me, it’s so beautiful to think about these pictures and sounds flowing together in time and in sequence, making something that can be done only through cinema. Its not just words or music-it’s a whole range of elements coming together and making something that didn’t exist before. It’s telling stories. It’s devising a world, an experience, that people cannot have unless they see that film. When I catch an idea for a film, I fall in love with the way cinema can express it. I like a story that holds abstractions, and that’s what cinema can do.

That spring was the start of everything, for me. Before then, I might have been half-asleep, drifting through life.

Never stop. Never stop fighting. Never stop dreaming. And don't be afraid of wearing your heart on your sleeve - in declaring the films that you love, the films that you want to make, the life that you've had, and the lives you can help reflect in cinema. For myself, for a long time... maybe I felt inauthentic or something, I felt like my voice wasn't worth hearing, and I think everyone's voice is worth hearing. So if you've got something to say, say it from the rooftops.

I believe you must be madly in love with cinema to create films. You also need a huge cinematic baggage.

I know people hate the romance genre in general, for its predictability, but that's precisely why I love it. Isn't there enough uncertainty in life to seek it in cinema too? For me, there's something magical about that sequence, the promise of a happily ever after, that will never not soothe the deepest of my wounds.

Beauty is the only human aspect which cannot be captured on any canvas howsoever hard an artist tries. At the most, the undaunted artist can replicate the beauty on paper but what is a replica in comparison to the original! The humbling resemblance can only be respected, not truly adored. Beauty cannot be imprisoned in the lens of a camera. The images of beauty are a moment of its essence. Beauty cannot be displayed to evoke pleasure for all on a cinema screen. Those are just its imprints, mere illusions of its existence. Beauty cannot be described by words; it cannot be written or read about. There are no suitable words in all the languages of the world, ancient or modern to hold it between a paper and a pen or a script and an eye. Beauty can only be experienced from far, its delightful aroma can only be tasted through one’s eyes and its pleasurable sight can only be felt from the soul. Beauty can only be best described at its origin through a befuddling silence, the kind that leaves one almost on the verge of a pleasurable death, just because one chooses beauty over life. There is nothing in this world to hold something so pure, so divine except a loving heart. And it is the only manner through which love recognises love; the language of love has no alphabet, no words.

Far from being a pack of baying butchers,critics sometimes have a perverse habit of tending to the sick and wounded on the cinematic field of battle, rushing in where angels fear to tread, even when the patient is clearly without a pulse.

Like a child at the cinema, we get caught up in the illusion. From this comes all of our vanity, ambition, and insecurity. We fall in love with the illusions we have created and develop excessive pride in our appearance, our possessions, and our accomplishments. It’s like wearing a mask and proudly thinking that the mask is really you.

In the world of my imagination, Esther was still my companion, and her love gave me the strength to go forward and explore all my frontiers. In the real world, she was pure obsession, sapping my energy, taking up all the available space, and obliging me to make an enormous effort just to continue with my life. How was it possible that, even after two years, I had still not managed to forget her? I could not bear having to think about it anymore, analyzing all the possibilities, and trying various ways out: deciding simply to accept the situation, writing a book, practicing yoga, doing some charity work, seeing friends, seducing women, going out to supper, to the cinema (always avoiding adaptations of books, of course, and seeking out films that had been specially written for the screen), to the theater, the ballet, to soccer games. The Zahir always won, though; it was always there, making me think, "I wish she was here with me.

You know what I like best about porn cinemas?" "I couldn't begin to guess." "Whenever a sex scene starts, you can hear this "Gulp!' sound when everybody swallows all at once," said Midori. "I love that "Gulp!' It's so sweet!

I love the French. They’re the biggest film buffs and protectors of cinema in the world. They really look out for the filmmaker and the rights of the filmmaker, and they believe in final cut.

Ridin'" [Lana Del Rey] I want to be your object, of your affection Give me all your time, touch, money, and attention [Lana Del Rey] I want to be your object, of your affection Give me all your time, touch, money, and attention Pick me up after school, you can be my baby Maybe we could go somewhere, get a little crazy He’s rich and I’m wishin’, um, he could be my Mister Yum Delicious to the maximum, chew him up like bubble gum Mama’s pretty party favor, he says I’m his favorite flavor [Hook] Uh, uh, catch me ridin’ like a bitch Got the six forty-five, catch me ridin’ with my bitch Uh, long hair, Lana, that’s my bitch Uh, You can tell by the swagger and the lips, uh Uh, uh, catch me ridin’ like a bitch Got the six forty-five, catch me ridin’ with my bitch Uh, long hair, Lana, that’s my bitch Uh, You can tell by the swagger and the lips, uh [Lana Del Rey] You say that I am flawless, true perfection So give me all your drugs, props, money, and connections Pick me up after school, actin’ kinda shady You’re the coolest kid in town, I’m your little lady Your sick and I’m kissin’ him, magical musician, how I’m Drivin’ at the cinema, lovin’ him and lickin’ him He’s my love, the life saver Don’t step on my bad behavior Uh, uh, catch me ridin’ like a bitch Got the six forty-five, catch me ridin’ with my bitch Uh, long hair, Lana, that’s my bitch Uh, You can tell by the swagger and the lips, uh Uh, uh, catch me ridin’ like a bitch Got the six forty-five, catch me ridin’ with my bitch Uh, long hair, Lana, that’s my bitch Uh, You can tell by the swagger and the lips, uh [A$AP Rocky] Swervin’, swervin’, gettin’ all them dimes Tell her I be doin’, I be swaggin’ to my prime This ain’t all the time, it happens all the time That’s a big contradiction, get your money on your mind What, what, tell her I be on a chase Chasin’ for that paper and you see me on that race What, what, tell her I be goin’ first I be gon’ first and they put me in a herse, oh One big room, full of bad bitches, no One big room and it’s full of mad bitches Lana, Lana, tell them what it is Tell ‘em that you doin’ it, you mean to do it big I said, one big room, full of bad bitches, no it’s One big room and it’s full of mad bitches, I said Lana, Lana, tell them what it is Tell ‘em when you do it that you only do it big Uh, uh, catch me ridin’ like a bitch Got the six forty-five, catch me ridin’ with my bitch Uh, long hair, Lana, that’s my bitch Uh, You can tell by the swagger and the lips, uh Uh, uh, catch me ridin’ like a bitch Got the six forty-five, catch me ridin’ with my bitch Uh, long hair, Lana, that’s my bitch Uh, You can tell by the swagger and the lips, uh

Is it fair to call The Princess Bride a classic? The storybook story about pirates and princesses, giants and wizards, Cliffs of Insanity and Rodents of Unusual Size? It's certainly one of the most often quoted films in cinema history, with lines like: "Hello. My name is Inigo Montoya. You killed my father. Prepare to die." "Inconceivable?" "Anybody want a peanut?" "Have fun storming the castle." "Never get involved in a land war in Asia." "Life is pain, Highness. Anyone who says differently is selling something." "Rest well, and dream of large women." "I hate for people to die embarrassed." "Please consider me as an alternative to suicide." "This is true love. You think this happens every day?" "Get used to disappointment." "I'm not a witch. I'm your wife." "Mawidege. That bwessed awangement." "You seem a decent fellow. I hate to kill you."... You seem a decent fellow. I hate to die." "Death cannot stop true love. All it can do is delay it for a while." "Never go in against a Sicilian when death is on the line!" "There's a shortage of perfect breasts in this world. It would be a pity to damage yours." And of course... "As you wish.

I love the Russian language. I love the melancholic landscapes, when you look out of the window and want to cry; it’s just wonderful. I feel great, because all of this is close to me. I love our sad songs. I love our literature and cinema. It’s always about anguish, contemplation, suffering, melancholy, and self-reflection.

And so, that’s why I have a need for the characters to really analyze love, discuss it, kill it, destroy it, hurt each other, do all the stuff in that war, in that word-polemic and film-polemic of what life is. And the rest of the stuff doesn’t really interest me. It may interest other people, but I have a one-track mind. That’s all I’m interested in – love. And the lack of it. When it stops. And the pain that’s caused by loss of things that are taken away from us that we really need.

People love a seer, until he starts to look beyond them.

Vase [Why weep Come back tomorrow There are also poisonous flowers and flowers always open in the evening she loves the cinema she has been in Russia Love married with disdain Pearl-studded watch a trip to Montrouge Maisons- Lafitte and everything finishes in perfumes remember Let the flower bloom and let the fruit rot and let the grain sprout while the storms rage]

Your outer self has 5 layers. Society wants you to stay within 4 layers: There are gyms for body, the circus to pump up your head, cinema for your heart, religion for your morality. Nobody is there for 5th layer. 5th layer is the dark forest full of guilt, shame, dark thoughts, immoral decisions, emptiness and so on. An individual has to cross this forest alone to reach the most beautiful flower - your pure inner self.

Though impervious to the sacred, I loved magic. The cinema was a suspect appearance that I loved perversely for what it still lacked. That streaming was everything, it was nothing, it was everything reduced to nothing.

For all the sorrows and joys of love depicted in Hindi cinema, men and women are rarely seen talking to each other about the terms of their love and intimacy. They recite poetic praise for their beloved, sing songs, dance in coordination, hold hands and perform soft porn, but remain comically squeamish when it comes to conversing about sex.

The Beatles were bubblegum cards and Help at the Saturday morning cinema and toy plastic guitars and singing 'Yellow Submarine' at the top of my voice in the back row of the coach on school trips. They belong to me, not to me and Laura, or me and Charlie, or me and Alison Ashworth, and though they'll make me feel something, they won't make me feel anything bad.

Men love other men. They are always explaining how much they love women, but we all know they're fibbing. They love each other... They watch each other on the cinema screen, give themselves great roles, think themselves powerful, boast, and can't get enough of being so strong, so brave, and so handsome. They write for each other, congratulate each other, support each other.

The ocean of the past, I still hide from so much of it and rely on all that I don't run from. Everything before him, I waited for the nightmare to end, and it did when he accepted me into his arms. It was a new birth, a new life, but it flashed too briefly and left me with only these rabid bits of time that eat me, these memories that haunt me, but he, the ghost I need, remains lost.

But reading is different, reading is something you do. With TV, and cinema for that matter, everything’s handed to you on a plate, nothing has to be worked at, they just spoon-feed you. The picture, the sound, the scenery, the atmospheric music in case you haven’t understood what the director’s on about… The creaking door that tells you to be stiff. You have to imagine it all when you’re reading.

Did you know that a mind full of malice and hate is able to actually attack another's body and mind? Thus preventing good from taking place (or at least delaying and disrupting the good)? It's true, and we can call it a "psi-attack" or simply an attack from negativism. The way to overcome these forms of attacks is through cultivating a true Positive Soul through the energy of Love. The Love Nature of your Soul is powerful enough to counteract such attacks, because that positive energy forms a blanket around you. Real life isn't much unlike the movies, aside from the fact that in real life, these things truly affect your life immensely, unlike sitting down in a cinema. The vampires of the world are those who can in fact launch massive psi-attacks on whoever they focus their negative energies onto, and for whatever reasons that may be.

I worked regularly and kept a journal; I saw that creation was an accretive process which couldn’t be hurried, and which involved patience and, primarily, love. I felt more solid myself, and not as if my mind were just a kind of cinema for myriad impressions and emotions to flicker through.

I was hungry when I left Pyongyang. I wasn't hungry just for a bookshop that sold books that weren't about Fat Man and Little Boy. I wasn't ravenous just for a newspaper that had no pictures of F.M. and L.B. I wasn't starving just for a TV program or a piece of music or theater or cinema that wasn't cultist and hero-worshiping. I was hungry. I got off the North Korean plane in Shenyang, one of the provincial capitals of Manchuria, and the airport buffet looked like a cornucopia. I fell on the food, only to find that I couldn't do it justice, because my stomach had shrunk. And as a foreign tourist in North Korea, under the care of vigilant minders who wanted me to see only the best, I had enjoyed the finest fare available.

How can someone who's stood by you your whole life – who helped you empty the contents of the kitchen bin onto the floor when you were seventeen because you accidentally threw away a piece of hash the size of a cocoa nib, or who accompanied you, when she was eighty years old, to the Southbank Cinema on Mother's Day to watch hardcore gay and lesbian sex films because no one else would go with you (ditto a Sparks concert at the Royal Festival Hall) – how can that person, who you've been through so much with and who is now lying in front of you with snow-white hair, pale-grey eyes, soft pink skin and worry lines, not be beautiful?

But in the midst of this decaying, burning city, there are pockets of hope. It can be found in the tiny dark rooms in underground bars, where women with short hair cheer on men in dresses. It can be felt in abandoned cinemas where anonymous strangers fall in love if only for a few moments, and in the living rooms where families crowd around, drinking sweet black tea and Skyping their homesick relatives so that together they can watch the long, rambling talk shows that go on all night.

She said she sometimes worked as an usherette in the cinema, and she had seemed to him like a nymph of the cinema age, a sybil of the cavern of illusory love.

The true work of love isn’t staying together when things are perfect; it’s staying together even when things are awful, weathering catastrophic mistakes (within reason) because, well, you decided to, and because you know the potential is as real as the now. It turns your partnership into something that grows instead of something that atrophies. You’re promising another person not just passion and love but a safety net, some degree of stability and certainty in a fucking terrible world. You’re saying, “I promise I will stay with you even if you suck for a while,” an almost narcotic comfort that we all deserve.

Many forces conspire to make for uniformity in modern communities—schools, newspapers, cinema, radio, drill, etc. Density of population has the same effect. The position of momentary equilibrium between the sentiment of independence and the love of power tends, therefore, under modern conditions, to shift further and further in the direction of power, thus facilitating the creation and success of totalitarian States.

...but the air's flat and stale and the people half-hearted. There's nothing to do there. You can make love without trouble or meaning, or get mildly drunk, or extract second-hand emotions from the cinema, or put your mind to sleep on a dance-floor, or play bridge, or throw yourself in front of a train on the Underground. There are forty ways of escaping from consciousness. But I want something more exciting than that.

When we leave the realm of cinema, it is obvious that the dynamics of white supremacist capitalist patriarchy---which has historically represented black females as "undesirable mates" even if they are desirable sex objects, and so rendered it socially unacceptable for powerful white males to seek committed relationships with black women---continue to inform the nature of romantic partnership in our society. What would happen to the future of white supremacist patriarchy if heterosexual white males were choosing to form serious relationships with black females? Clearly, this structure would be under mined. Significantly, The Bodyguard reaffirms this message. Frank Farmer is portrayed as a conservative Republican patriarch, a defender of the nation. Once he leaves the black woman "she devil" who has seduced and enthralled him, he returns to his rightful place as keeper of the nation's patriarchal legacy. In the film, we see him protecting the white male officers of state. These last scenes suggest that loving a black woman would keep him from honoring and protecting the nation.

Mi hija tenía razón: la gente joven no se fija en los sentimientos de sus padres, ni siquiera es consciente de ellos la mayor parte del tiempo. Viven en un bendito estado de sociopatía en lo que respecta a las emociones de sus padres.

When the high-speed chases and mandatory shoot-outs become too repetitive, I head over to the revival houses and watch gentler movies, in which the couples sleep in separate beds and everyone wears a hat. As my ticket is ripped, I briefly consider all the constructive things I could be doing. I think of the parks and the restaurants, or the pleasantries I'll never use on the friends I am failing to make. I think of the great city teaming on the other side of that curtain, and then the lights go down, and I love Paris.

Cinema is a language. It can say things—big, abstract things. And I love that about it. I’m not always good with words. Some people are poets and have a beautiful way of saying things with words. But cinema is its own language. And with it you can say so many things, because you’ve got time and sequences. You’ve got dialogue. You’ve got music. You’ve got sound effects. You have so many tools. And you can express a feeling and a thought that can’t be conveyed any other way. It's a magical medium. For me, it’s so beautiful to think about these pictures and sounds flowing together in time and in sequence, making something that can be done only through cinema. It's not just words or music—it’s a whole range of elements coming together and making something that didn’t exist before. It’s telling stories. It’s devising a world, an experience, that people cannot have unless they see that film. When I catch an idea for a film, I fall in love with the way cinema can express it. I like a story that holds abstractions, and that’s what cinema can do.

All art is portraiture and all art is political: those are the things that you cannot avoid. When someone sees you in your entirety for who you are, that’s the greatest act of love, because it’s granting you existence. And the rarest act of love is, like cinema, to see.

I understood where I had come from: from a dreary tangle of sadness and pretense, of longing, absurdity, inferiority and provincial pomposity, sentimental education and anachronistic ideals, repressed traumas, resignation, and helplessness. Helplessness of the acerbic, domestic variety, where small-time liars pretended to be dangerous terrorists and heroic freedom fighters, where unhappy bookbinders invented formulas for universal salvation, where dentists whispered confidentially to all their neighbors about their protracted personal correspondence with Stalin, where piano teachers, kindergarten teachers, and housewives tossed and turned tearfully at night from stifled yearning for an emotion-laden artistic life, where compulsive writers wrote endless disgruntled letters to the editor of Davar, where elderly bakers saw Maimonides and the Baal Shem Tov in their dreams, where nervy, self-righteous trade-union hacks kept an apparatchik's eye on the rest of the local residents, where cashiers at the cinema or the cooperative shop composed poems and pamphlets at night.

He rows her out into this goose-infested swamp (the part this movie leaves out is that geese are rank, shit-covered, hissing demons, but I guess it’s okay because they are his kin), even though he knows it’s about to start pouring down rain and says so before they get in the boat.

God was dead: to begin with. And romance was dead. Chivalry was dead. Poetry, the novel, painting, they were all dead, and art was dead. Theatre and cinema were both dead. Literature was dead. The book was dead. Modernism, postmodernism, realism and surrealism were all dead. Jazz was dead, pop music, disco, rap, classical music, dead. Culture was dead. Decency, society, family values were dead. The past was dead. History was dead. The welfare state was dead. Politics was dead. Democracy was dead. Communism, fascism, neoliberalism, capitalism, all dead, and marxism, dead, feminism, also dead. Political correctness, dead. Racism was dead. Religion was dead. Thought was dead. Hope was dead. Truth and fiction were both dead. The media was dead. The internet was dead. Twitter, instagram, facebook, google, dead. Love was dead. Death was dead. A great many things were dead. Some, though, weren’t, or weren’t dead yet. Life wasn’t yet dead. Revolution wasn’t dead. Racial equality wasn’t dead. Hatred wasn’t dead. But the computer? Dead. TV? Dead. Radio? Dead. Mobiles were dead. Batteries were dead. Marriages were dead, sex

A writer is an odd thing. He’s a contradiction, and he makes no sense. Writing also means not speaking. Keeping silent. Screaming without sound. A writer is often quite restful; she listens a lot. She doesn’t speak much because it’s impossible to speak to someone about a book one has written, and especially about a book one is writing. It’s impossible. It’s the opposite of the cinema, the theater, and other performances. It’s the opposite of any kind of reading. It’s the hardest of all. It’s the worst. Because a book is the unknown, it’s night, it’s closed off, and that’s that. It’s the book that advances, grows, advances in directions one thought one had explored; that advances toward its own fate and the fate of its author, who is annihilated by its publication: her separation from it, the dream book, like the last-born child, always the best loved.

The Government set the stage economically by informing everyone that we were in a depression period, with very pointed allusions to the 1930s. The period just prior to our last 'good' war. ... Boiled down, our objective was to make killing and military life seem like adventurous fun, so for our inspiration we went back to the Thirties as well. It was pure serendipity. Inside one of the Scripter offices there was an old copy of Doc Smith's first LENSMAN space opera. It turned out that audiences in the 1970s were more receptive to the sort of things they scoffed at as juvenilia in the 1930s. Our drugs conditioned them to repeat viewings, simultaneously serving the ends of profit and positive reinforcement. The movie we came up with stroked all the correct psychological triggers. The fact that it grossed more money than any film in history at the time proved how on target our approach was.' 'Oh my God... said Jonathan, his mouth stalling the open position. 'Six months afterward we ripped ourselves off and got secondary reinforcement onto television. We pulled a 40 share. The year after that we phased in the video games, experimenting with non-narcotic hypnosis, using electrical pulses, body capacitance, and keying the pleasure centers of the brain with low voltage shocks. Jesus, Jonathan, can you *see* what we've accomplished? In something under half a decade we've programmed an entire generation of warm bodies to go to war for us and love it. They buy what we tell them to buy. Music, movies, whole lifestyles. And they hate who we tell them to. ... It's simple to make our audiences slaver for blood; that past hasn't changed since the days of the Colosseum. We've conditioned a whole population to live on the rim of Apocalypse and love it. They want to kill the enemy, tear his heart out, go to war so their gas bills will go down! They're all primed for just that sort of denouemment, ti satisfy their need for linear storytelling in the fictions that have become their lives! The system perpetuates itself. Our own guinea pigs pay us money to keep the mechanisms grinding away. If you don't believe that, just check out last year's big hit movies... then try to tell me the target demographic audience isn't waiting for marching orders. ("Incident On A Rainy Night In Beverly Hills")

How could anything be the same? The red of blood lay over the market road in slick pools mingled with a yellow spread of dal someone must have brought in anticipation of a picnic after the parade, and there were flies on it, left behind odd slippers, and a sad pair of broken spectacles, even a tooth. It was rather like the government warning about safety that appeared in the cinema before the movie with the image of a man cycling to work, a poor man but with a wife who loved him, and she had sent his lunch with him in a tiffin container; then came a blowing of horns and small, desperate cycle tinkle, and a messy blur clearing into the silent still image of a spread of food mingled with blood. Those mismatched colors, domesticity shuffled with death, sureness running into the unexpected, kindness replaced by the image of violence, always made the cook feel like throwing up and weeping both together.

a gun in a film is so culturally specific to America. It looks odd in world cinema unless it’s ironic. I wonder if there are more balls in English films than guns, more nipples in French films. Guns in America’s story are a constant, a plot device, like coffee cups in European films. Guns are Hollywood.

My love for cinema began with the talkies, around 1929 or '30. The first time I heard a word coming from a screen was White Shadows in the South Seas by Van Dyke and Flaherty, when Monte Blue suddenly said, "Civilization, civilization." It was the first time I'd heard talking cinema. At that moment I fell madly in love.

For me, water means a lot of things. It's my belief that human beings are just like plants. They can't live without water or they'll dry up. Human beings, without love or other nourishment, also dry up. The more water you see in my movies, the more the characters need to fill a gap in their lives, to get hydrated again.

Life is not unlike cinema. Each scene has its own music, and the music is created for the scene, woven to it in ways we do not understand. No matter how much we may love the melody of a bygone day or imagine the song of a future one, we must dance within the music of today, or we will always be out of step, stumbling around in something

It's weird not being in our subculture of two any more. There was Jen's culture, her little habits and ways of doing things; the collection of stuff she'd already learnt she loved before we met me. Chorizo and Jonathan Franken and long walks and the Eagles (her dad). Seeing the Christmas lights. Taylor Swift, frying pans in the dishwasher, the works absolutely, arsewipe, heaven. Tracy Chapman and prawn jalfrezi and Muriel Spark and HP sauce in bacon sandwiches. And then there was my culture. Steve Martin and Aston Villa and New York and E.T. Chicken bhuna, strange-looking cats and always having squash or cans of soft drinks in the house. The Cure. Pink Floyd. Kanye West, friend eggs, ten hours' sleep, ketchup in bacon sandwiches. Never missing dental check-ups. Sister Sledge (my mum). Watching TV even if the weather is nice. Cadbury's Caramel. John and Paul and George and Ringo. And then we met and fell in love and we introduced each other to all of it, like children showing each other their favourite toys. The instinct never goes - look at my fire engine, look at my vinyl collection. Look at all these things I've chosen to represent who I am. It was fun to find out about each other's self-made cultures and make our own hybrid in the years of eating, watching, reading, listening, sleeping and living together. Our culture was tea drink from very large mugs. And looking forward to the Glastonbury ticket day and the new season of Game of Thrones and taking the piss out of ourselves for being just like everyone else. Our culture was over-tipping in restaurants because we both used to work in the service industry, salty popcorn at the cinema and afternoon naps. Side-by-side morning sex. Home-made Manhattans. Barmade Manhattans (much better). Otis Redding's "Cigarettes and Coffee" (our song). Discovering a new song we both loved and listening to it over and over again until we couldn't listen to it any more. Period dramas on a Sunday night. That one perfect vibrator that finished her off in seconds when we were in a rush. Gravy. David Hockney. Truffle crisps. Can you believe it? I still can't believe it. A smell indisputably reminiscent of bums. On a crisp. And yet we couldn't get enough of them together - stuffing them in our gobs, her hand on my chest, me trying not to get crumbs in her hair as we watched Sense and Sensibility (1995). But I'm not a member of that club anymore. No one is. It's been disbanded, dissolved, the domain is no longer valid. So what do I do with all its stuff? Where so I put it all? Where do I take all my new discoveries now I'm no longer a tribe of two? And if I start a new sub-genre of love with someone else, am I allowed to bring in all the things I loved from the last one? Or would that be weird? Why do I find this so hard?

Of course everything is terrible at the moment, and I miss you ardently, and I miss my family, and I miss parties and book launches and going to the cinema, but all that really means is that I love my life, and I'm excited to have it back again, excited to feel that it's going to continue, that new things will keep happening, that nothing is over yet.

You see, there is one thing I learned from following in Papa Sevier’s footsteps as I grew up. Life is not unlike cinema. Each scene has its own music, and the music is created for the scene, woven to it in ways we do not understand. No matter how much we may love the melody of a bygone day or imagine the song of a future one, we must dance within the music of today,

When was the last time you looked at anything, solely, and concentratedly, and for its own sake? Ordinary life passes in a near blur. If we go to the theatre or the cinema, the images before us change constantly, and there is the distraction of language. Our loved ones are so well known to us that there is no need to look at them, and one of the gentle jokes of married life is that we do not.

The thing that weighed on him most, however, was the irrationality of the world in which he now found himself. To some extent he was a prisoner of his own training. As a historian, he had come to view the world as the product of historical forces and the decisions of more or less rational people, and he expected the men around him to behave in a civil and coherent manner. But Hitler’s government was neither civil nor coherent, and the nation lurched from one inexplicable moment to another. Even the language used by Hitler and party officials was weirdly inverted. The term “fanatical” became a positive trait. Suddenly it connoted what philologist Victor Klemperer, a Jewish resident of Dresden, described as a “happy mix of courage and fervent devotion.” Nazi-controlled newspapers reported an endless succession of “fanatical vows” and “fanatical declarations” and “fanatical beliefs,” all good things. Göring was described as a “fanatical animal lover.” Fanatischer Tierfreund. Certain very old words were coming into darkly robust modern use, Klemperer found. Übermensch: superman. Untermensch: sub-human, meaning “Jew.” Wholly new words were emerging as well, among them Strafexpedition—“punitive expedition”—the term Storm Troopers applied to their forays into Jewish and communist neighborhoods. Klemperer detected a certain “hysteria of language” in the new flood of decrees, alarms, and intimidation—“This perpetual threatening with the death penalty!”—and in strange, inexplicable episodes of paranoid excess, like the recent nationwide search. In all this Klemperer saw a deliberate effort to generate a kind of daily suspense, “copied from American cinema and thrillers,” that helped keep people in line. He also gauged it to be a manifestation of insecurity among those in power. In late July 1933 Klemperer saw a newsreel in which Hitler, with fists clenched and face contorted, shrieked, “On 30 January they”—and here Klemperer presumed he meant the Jews—“laughed at me—that smile will be wiped off their faces!” Klemperer was struck by the fact that although Hitler was trying to convey omnipotence, he appeared to be in a wild, uncontrolled rage, which paradoxically had the effect of undermining his boasts that the new Reich would last a thousand years and that all his enemies would be annihilated. Klemperer wondered, Do you talk with such blind rage “if you are so sure of this endurance and this annihilation”?

And in fact, Soviet films, which flooded the cinemas of all Communist countries in that cruelest of times, were saturated with incredible innocence and chastity. The greatest conflict tat could occur between two Russians was a lovers' misunderstanding: he thought she no longer loved him; she thought he no longer loved her. But in the final scene they would fall into each others' arms, tears of happiness trickling down their cheeks.

ref·u·gee noun: a person who flees for refuge or safety We are, each of us, refugees when we flee from burning buildings into the arms of loving families. When we flee from floods and earthquakes to sleep on blue mats in community centres. We are, each of us, refugees when we flee from abusive relationships, and shooters in cinemas and shopping centres. Sometimes it takes only a day for our countries to persecute us because of our creed, race, or sexual orientation. Sometimes it takes only a minute for the missiles to rain down and leave our towns in ruin and destitution. We are, each of us, refugees longing for that amniotic tranquillity dreaming of freedom and safety when fences and barbed wires spring into walled gardens. Lebanese, Sudanese, Libyan and Syrian, Yemeni, Somali, Palestinian, and Ethiopian, like our brothers and sisters, we are, each of us, refugees. The bombs fell in their cafés and squares where once poetry, dancing, and laughter prevailed. Only their olive trees remember music and merriment now as their cities wail for departed children without a funeral. We are, each of us, refugees. Don’t let stamped paper tell you differently. We’ve been fleeing for centuries because to stay means getting bullets in our heads because to stay means being hanged by our necks because to stay means being jailed, raped and left for dead. But we can, each of us, serve as one another’s refuge so we don't board dinghies when we can’t swim so we don’t climb walls with snipers aimed at our chest so we don’t choose to remain and die instead. When home turns into hell, you, too, will run with tears in your eyes screaming rescue me! and then you’ll know for certain: you've always been a refugee.

What do you know of love? You've been watching too many Hindi movies. Love is something you grow into over the years. Love is like a plant. It needs time and effort to raise it. You need to let the roots grow deep and strong before the stem is thick enough to support the leaves and branches. Only when the plant is full grown do you get the flowers and fruit of love. Your love is just a seedling. Ignore it and it will die away. You're mistaking lust for love.

when Shin needed special-effects scale models to achieve a shot of an exploding train for the climax of Runaway, he asked, tongue-in-cheek, whether Kim wouldn’t just give him instead a real train to blow up. To his surprise, an actual, functioning train was delivered to the set, loaded to the brim with explosives. Shin had only one take to get it right, but that was a lovely problem to have. Runaway’s final train explosion became one of North Korean cinema’s iconic images.

What would have happened? Lol does not probe very deeply into the unknown into which this moment opens. She has no memory, not even an imaginary one, she has not the faintest notion of this unknown. But what she does believe is that she must enter it, that that was what she has to do, that it would always have meant, for her mind as well as her body, both their greatest pain and their greatest joy, so commingled as to be undefinable, a single entity but unnamable for lack of a word. I like to believe--since I love her--that if Lol is silent in daily life, it is because, for a split second, she believed that this word might exist. Since it does not, she remains silent. It would have been an absence-word, a hole-word, whose center would have been hollowed out into a hole, the kind of hole in which all other words would have been buried. It would have been impossible to utter, it would have been made to reverberate. Enormous, endless, an empty gong, it would have held back anyone who wanted to leave, it would have convinced them of the impossible, it would have made them deaf to any other word save that one, in one fell swoop it would have defined the moment and the future themselves. By its absence this word ruins all the others, it contaminates them, it is also the dead dog on the beach at high noon, this hole of flesh. How were other words found? Hand-me-downs from God knows how many love affairs like Lol Stein's, affairs nipped in the bud, trampled upon, and from massacres, oh! you've no idea how many their are, how many blood-stained failures are strewn along the horizon, piled up there, and, among them, this word, which does not exist, is nonetheless there: it awaits you just around the corner of language, it defies you--never having been used--to raise it, to make it arise from its kingdom, which is pierced on every side and through which flows the sea, the sand, the eternity of the ball in the cinema of Lol Stein.

Klemperer detected a certain “hysteria of language” in the new flood of decrees, alarms, and intimidation—“This perpetual threatening with the death penalty!”—and in strange, inexplicable episodes of paranoid excess, like the recent nationwide search. In all this Klemperer saw a deliberate effort to generate a kind of daily suspense, “copied from American cinema and thrillers,” that helped keep people in line. He also gauged it to be a manifestation of insecurity among those in power. In

And then we met and fell in love and we introduced each other to all of it, like children showing each other their favourite toys. The instinct never goes - look at my fire engine, look at my vinyl collection. Look at all these things I've chosen to represent who I am. It was fun to find out about each other's self-made cultures and make our own hybrid in the years of eating, watching, reading, listening, sleeping and living together. Our culture was tea drink from very large mugs. And looking forward to the Glastonbury ticket day and the new season of Game of Thrones and taking the piss out of ourselves for being just like everyone else. Our culture was over-tipping in restaurants because we both used to work in the service industry, salty popcorn at the cinema and afternoon naps. Side-by-side morning sex. Home-made Manhattans. Barmade Manhattans (much better). Otis Redding's "Cigarettes and Coffee" (our song). Discovering a new song we both loved and listening to it over and over again until we couldn't listen to it any more.

En sus orígenes, la industria de las películas se limitaba a contar historias tan simples que rozaban la idiocia: jardineros que se mojaban con sus propias mangueras, obreros que se caían de los andamios… Pero entonces llegó el sonido. De la noche a la mañana los personajes tenían que hablar, y aquello fue un verdadero contratiempo porque nadie tenía la menor idea de qué podían decirse. —Buenas tardes, cariño, ¿qué tal en el trabajo? —Normal, ¿y tú? —Normal, ya sabes. —Genial. —Sí… ¿Quién demonios pagaría por algo así? La realidad no le interesa a nadie, todo el mundo tiene demasiado de eso, es lo único que a todos nos sobra. No, los personajes de las películas tenían que decirse cosas que la gente no escuchase a diario, algo original, diferente, raro pero no excéntrico, llamativo pero creíble. Algo hermoso. Así fue como nació la combinación de palabras que más beneficios generaría a la industria del entretenimiento durante el siglo XX y XXI. Una frase que acabaría convirtiéndose en la más repetida de la historia del cine y quién sabe si también de la historia de la humanidad: I love you.

Tony Williams: You’ve often mentioned that Tales of Hoffmann (1951) has been a major influence on you. George Romero: It was the first film I got completely involved with. An aunt and uncle took me to see it in downtown Manhattan when it first played. And that was an event for me since I was about eleven at the time. The imagery just blew me away completely. I wanted to go and see a Tarzan movie but my aunt and uncle said, “No! Come and see a bit of culture here.” So I thought I was missing out. But I really fell in love with the film. There used to be a television show in New York called Million Dollar Movie. They would show the same film twice a day on weekdays, three times on Saturday, and three-to-four times on Sunday. Tales of Hoffmann appeared on it one week. I missed the first couple of days because I wasn’t aware that it was on. But the moment I found it was on, I watched virtually every telecast. This was before the days of video so, naturally, I couldn’t tape it. Those were the days you had to rent 16mm prints of any film. Most cities of any size had rental services and you could rent a surprising number of films. So once I started to look at Tales of Hoffmann I realized how much stuff Michael Powell did in the camera. Powell was so innovative in his technique. But it was also transparent so I could see how he achieved certain effects such as his use of an overprint in the scene of the ballet dancer on the lily ponds. I was beginning to understand how adept a director can be. But, aside from that, the imagery was superb. Robert Helpmann is the greatest Dracula that ever was. Those eyes were compelling. I was impressed by the way Powell shot Helpmann sweeping around in his cape and craning down over the balcony in the tavern. I felt the film was so unique compared to most of the things we were seeing in American cinema such as the westerns and other dreadful stuff I used to watch. Tales of Hoffmann just took me into another world in terms of its innovative cinematic technique. So it really got me going. Tony Williams: A really beautiful print exists on laserdisc with commentary by Martin Scorsese and others. George Romero: I was invited to collaborate on the commentary by Marty. Pat Buba (Tony’s brother) knew Thelma Schoonmaker and I got to meet Powell in later years. We had a wonderful dinner with him one evening. What an amazing guy! Eventually I got to see more of his movies that I’d never seen before such as I Know Where I’m Going and A Canterbury Tale. Anyway, I couldn’t do the commentary on Tales of Hoffmann with Marty. But, back in the old days in New York, Marty and I were the only two people who would rent a 16mm copy of the film. Every time I found it was out I knew that he had it and each time he wanted it he knew who had it! So that made us buddies.

An age-old city is like a pond. With its colours and reflections. Its chills and murk. Its ferment, its sorcery, its hidden life. A city is like a woman, with a woman’s desires and dislikes. Her abandon and restraint. Her reserve - above all, her reserve. To get to the heart of a city, to learn its most subtle secrets, takes infinite tenderness, and patience sometimes to the point of despair. It calls for an artlessly delicate touch, a more or less unconditional love. Over centuries. Time works for those who place themselves beyond time. You’re no true Parisian, you do not know your city, if you haven’t experienced its ghosts. To become imbued with shades of grey, to blend into the drab obscurity of blind spots, to join the clammy crowd that emerges, or seeps, at certain times of day from the metros, railway stations, cinemas or churches, to feel a silent and distant brotherhood with the lonely wanderer, the dreamer in his shy solitude, the crank, the beggar, even the drunk - all this entails a long and difficult apprenticeship, a knowledge of people and places that only years of patient observation can confer.

The conversation swings from the brothers Bush to the war in Iraq to the emerging rights of Muslim women to postfeminism to current cinema—Mexican, American, European (Giorgio goes spasmodically mad over Bu-ñuel), and back to Mexican again—to the relative superiority of shrimp over any other kind of taco to the excellence of Ana’s paella, to Ana’s childhood, then to Jimena’s, to the changing role of motherhood in a postindustrial world, to sculpture, then painting, then poetry, then baseball, then Jimena’s inexplicable (to Pablo) fondness for American football (she’s a Dallas Cowboys fan) over real (to Pablo) fútbol, to his admittedly adolescent passion for the game, to the trials of adolescence itself and revelations over the loss of virginity and why we refer to it as a loss and now Óscar and Tomás, arms over each other’s shoulders, are chanting poetry and then Giorgio picks up a guitar and starts to play and this is the Juárez that Pablo loves, this is the city of his soul—the poetry, the passionate discussions (Ana makes her counterpoints jabbing her cigarette like a foil; Jimena’s words flow like a gentle wave across beach sand, washing away the words before; Giorgio trills a jazz saxophone while Pablo plays bass—they are a jazz combo of argument), the ideas flowing with the wine and beer, the lilting music in a black night, this is the gentle heartbeat of the Mexico that he adores, the laughter, the subtle perfume of desert flowers that grow in alleys alongside garbage, and now everyone is singing— México, está muy contento, Dando gracias a millares… —and this is his life—this is his city, these are his friends, his beloved friends, these people, and if this is all that there is or will be, it is enough for him, his world, his life, his city, his people, his sad beautiful Juárez… —empezaré de Durango, Torreón y Ciudad de

I know that gen Z has it tough—they’re losing their proms and graduations to the quarantine, they’re on deck to bear the full brunt of climate catastrophe, and they’re inheriting a carcass of a society that’s been fattened up and picked clean by the billionaire class, leaving them with virtually no shot at a life without crushing financial and existential anxiety, let alone any fantasy of retiring from their thankless toil or leaving anything of value to their own children. That’s bad. BUT, counterpoint! Millennials have to deal with a bunch of that same stuff, kind of, PLUS we had to be teenagers when American Pie came out!... American Pie absolutely captivated a generation because my generation is tacky as hell. “I have a hot girlfriend but she doesn’t want to have sex” was an entire genre of movies in the ’90s. In the ’90s, people loved it when things were “raunchy” (ew!). Every guy at my high school wanted to be Stifler! Can you imagine what that kind of an environment does to a person? To be of the demographic that has a Ron Burgundy quote for every occasion, without the understanding that Ron Burgundy is a satire? This is why we have Jenny McCarthy, I’m pretty sure, and, by extension, the great whooping cough revival of 2014. Thanks a lot, jocks!

In literature, plays, and cinema, substitutionary sacrifice is always the most riveting and moving plot point. In the movie The Last of the Mohicans, British major Duncan Heyward asks his Indian captors if he might die in the flames so that Cora, whom he loves, and Nathaniel can go free. When, as he is being dragged away, Duncan cries, “My compliments, sir! Take her and get out!” we are electrified by his unflinching willingness to die to save others, one of whom has been his rival. He dies with his arms bound and stretched out, as if he were on a cross. In Ernest Gordon’s memoir of being a prisoner of the Japanese during World War II, he recounts how at the end of a day of forced labor the guards counted the shovels, and one was apparently missing. A furious guard threatened the British POWs that unless the guilty person confessed, he would kill them all. He cocked his gun to start shooting them one by one. At that moment, one prisoner stepped forward calmly and said, “I did it.” He stood quietly at attention, and “he did not open his mouth” (Isaiah 53: 7) as he was beaten to death. When they all got back to the camp and counted the shovels again, it turned out that they were all there. The man had sacrificed himself to save them all. In the first Harry Potter novel, the evil Lord Voldemort can’t touch Harry without being burned. Later Dumbledore explains it to him. “Your mother died to save you. . . . Love as powerful [as that] . . . leaves its own mark. . . . [T]o have been loved so deeply . . . will give us some protection forever.” Why do these stories move us? It’s because we know from the mundane corners of life to the most dramatic that all life-changing love is substitutionary sacrifice. We know that anybody who has ever done anything that really made a difference in our lives made a sacrifice, stepped in and gave something or paid something or bore something so we would not have to.

God was dead: to begin with. And romance was dead. Chivalry was dead. Poetry, the novel, painting, they were all dead, and art was dead. Theatre and cinema were both dead. Literature was dead. The book was dead. Modernism, postmodernism, realism and surrealism were all dead. Jazz was dead, pop music, disco, rap, classical music, dead. Culture was dead. Decency, society, family values were dead. The past was dead. History was dead. The welfare state was dead. Politics was dead. Democracy was dead. Communism, fascism, neoliberalism, capitalism, all dead, and marxism, dead, feminism, also dead. Political correctness, dead. Racism was dead. Religion was dead. Thought was dead. Hope was dead. Truth and fiction were both dead. The media was dead. The internet was dead. Twitter, instagram, facebook, google, dead. Love was dead. Death was dead. A great many things were dead. Some, though, weren’t, or weren’t dead yet. Life wasn’t yet dead. Revolution wasn’t dead. Racial equality wasn’t dead. Hatred wasn’t dead. But the computer? Dead. TV? Dead. Radio? Dead. Mobiles were dead. Batteries were dead. Marriages were dead, sex lives were dead, conversation was dead. Leaves were dead. Flowers were dead, dead in their water. Imagine being haunted by the ghosts of all these dead things. Imagine being haunted by the ghost of a flower. No, imagine being haunted (if there were such a thing as being haunted, rather than just neurosis or psychosis) by the ghost (if there were such a thing as ghosts, rather than just imagination) of a flower. Ghosts themselves weren’t dead, not exactly. Instead, the following questions came up: “are ghosts dead are ghosts dead or alive are ghosts deadly” but in any case forget ghosts, put them out of your mind because this isn’t a ghost story, though it’s the dead of winter when it happens, a bright sunny post-millennial global-warming Christmas Eve morning (Christmas, too, dead), and it’s about real things really happening in the real world involving real people in real time on the real earth (uh huh, earth, also dead):

Time for an exercise, which I shall call 'Say It Out Loud With Miranda'. Please take a moment to sit back, breathe and intone: 'I am taking myself seriously as a woman.' Note your response. If you're reading this on the bus, or surreptitiously in the cinema, or in any other public scenario, then please note other people's responses. (If you are male, and teenaged, and reading this in a room with other teenage boys, then for your own safety I advise you not to participate.) The rest of you – what comes to mind when you say those words? Is it a fine lady scientist, a ballsy young anarchist with tights on her head or a feminist intellectual from the 1970s nose-down in Simone de Beauvoir? Or is it what I think my friend meant when she said 'woman' which is really 'aesthetic object'. Clothes-horse. Show pony. General beautiful piece of well-groomed stuff that's lovely to look at? I reckon, to my great dismay, that she did indeed mean the latter. And in saying that I don't take myself seriously in this regard her assessment of me is absolutely bang-on. If taking oneself seriously as a woman means committing to a like of grooming, pumicing, pruning and polishing one's exterior for the benefit of onlookers, then I may as well heave my unwieldy rucksack to the top of a bleak Scottish hill and make my home there under a stone, where I'll fashion shoes out of mud and clothes out of leaves.

By its absence, this word ruins all the others, it contaminates them, it is also the dead dog on the beach at high noon, this hole of flesh. How were other words found? Hand-me-downs from God knows how many love affairs like Lol Stein’s, affairs nipped in the bud, trampled upon, and from massacres, oh! you’ve no idea how many there are, how many blood-stained failures are strewn along the horizon, piled up there, and, among them, this word, which does not exist, is none the less there: it awaits you just around the corner of language, it defies you—never having been used—to raise it, to make it arise from its kingdom, which is pierced on every side and through which flows the sea, the sand, the eternity of the ball in the cinema of Lol Stein.

looked at her profile, and thought back to some moments from my own private cinema. Susan in her green-piped tennis dress, feeding her racket into its press; Susan smiling on an empty beach; Susan crashing the gears of the Austin and laughing. But after a few minutes of this, my mind began to wander. I couldn’t keep it on love and loss, on fun and grief. I found myself wondering how much petrol was left in the car, and how soon I would have to find a garage; then about how sales of cheese rolled in ash were suffering a dip; and then about what was on television that evening. I didn’t feel guilty about any of this; indeed, I think I am now probably done with guilt. But the rest of my life, such as it was, and subsequently would be, was calling me back.

I don't think about Pomegranate often anymore. I've said all I need to about it. Now I just live my life. With my best friend. We go to the cinema. We look up at the clouds. We go to watch his Uncle Max and his airplane. Adrien flies in it now that he's well enough. And Pomegranate is a distant memory. I choose to think of better things. Of Mum. Of Alan Turing and his incredible invention. Of Dad and Gregor. Of Ria and her new career. Of Adrien and his terrible jokes. Adrien and I walk the lonely road together now. It's not lonely anymore. I'm not alone. We laugh most of the time now, I've noticed. We spend hours after school working on the paper in the garden. Next to the vegetable plot. I love to eat what we grow there. I've had enough of bad fruit.

I was simultaneously exhausted and scared. Maybe I was wrong about my country. Maybe a life lived in the bubble had made me believe things that were not so, or not enough so to carry the day. What did anything mean if the worst happened, if brightness fell from the air, if the lies, the slanders, the ugliness, the ugliness, became the face of America. What would my story mean, my life, my work, the stories of Americans old and new, Mayflower families and Americans proudly sworn in just in time to share in the unmasking—the unmaking—of America. Why even try to understand the human condition if humanity revealed itself as grotesque, dark, not worth it. What was the point of poetry, cinema, art. Let goodness wither on the vine. Let Paradise be lost. The America I loved, gone with the wind.

It need hardly be said that the qualities which filled Martin with the pangs of hero-worship were not altogether those which David’s parents would have most desired. If he had had to earn his living, David would have been a serious problem. But, owing to the ill-judged partiality of an aunt, he had been independent for some years. So he lived in town and had hankerings for the stage and the cinema and broadcasting, and every now and then his looks and his easy manners and his independent income landed him in a job, though not for long. And, as Martin had dimly surmised, heaps of girls had been in love with him. When the Leslies wished that David would settle down to a job and stick to it, they never failed to remind each other that the house would not be the same if David were not there so often.

Her first really great role, the one that cemented the “Jean Arthur character,” was as the wisecracking big-city reporter who eventually melts for country rube Gary Cooper in Frank Capra’s Mr. Deeds Goes to Town (1936). It was the first of three terrific films for Capra: Jean played the down-to-earth daughter of an annoyingly wacky family in Capra’s rendition of Kaufman and Hart’s You Can’t Take It With You (1938), and she was another hard-boiled city gal won over by a starry-eyed yokel in Mr. Smith Goes to Washington (1939). “Jean Arthur is my favorite actress,” said Capra, who had successfully worked with Stanwyck, Colbert and Hepburn. “. . . push that neurotic girl . . . in front of the camera . . . and that whining mop would magically blossom into a warm, lovely, poised and confident actress.” Capra obviously recognized that Jean was often frustrated in her career choice.

He says, "Are you a dead man now?" It's a flood inside me, I see all those places and people again. I hold the kid on her porch and go by the name of Jimmy to a marvelous old woman. I watch a girl run with the most glorious, bloodied feet in the world. I laugh with the thrill on a religious man's face. I see Angie Carusso's ice-creamed lips and feel the loyalty of the Rose boys. I watch the darkness of a family lit up by the power and the glory, let my mother unleash the truth and love and disappointment of her life, and sit in a lonely man's cinema. Looking into the mirrored glass, I stand with my friend in a river. I watch Marvin Harris push his daughter on a swing, high into the sky, and I dance with the love and Audrey for three minutes straight... "Well?" he asks again. "Are you looking at a dead man?" This time, I answer. I say, "No," and the criminal speaks. "Well, it was worth it, then...

I’m a Russian and all I know of Russia is what I’ve read. I yearn for the broad fields of golden corn and the forests of silver beech that I’ve read of in books and though I try and try, I can’t see them with my mind’s eye. I know Moscow from what I’ve seen of it at the cinema. I sometimes rack my brain to picture to myself a Russian village, the straggling village of log houses with their thatched roofs that you read about in Chekov, and it’s no good, I know that what I see isn’t that at all. I’m a Russian and I speak my native language worse than I speak English and French. When I read Tolstoi and Dostoievsky it is easier for me to read them in a translation. I’m just as much a foreigner to my own people as I am to the English and French. You who’ve got a home and a country, people who love you, people whose ways are your ways, whom you understand without knowing them—how can you tell what it is to belong nowhere?

Having been through a real marriage, it’s hard for me not to feel like those perfect old dead couples are lying, or in denial, or maybe they just didn’t go deep enough, maybe they were always too scared. The truth is that you simply can’t make it into adulthood unscathed. And if somehow you did, you wouldn’t have the perspective and empathy to properly care for another human being for the rest of both your lives. It’s impossible. Everyone’s going to have their shit... The true work of love isn’t staying together when things are perfect; it’s staying together even when things are awful, weathering catastrophic mistakes (within reason) because, well, you decided to, and because you know the potential is as real as the now. It turns your partnership into something that grows instead of something that atrophies. You’re promising another person not just passion and love but a safety net, some degree of stability and certainty in a fucking terrible world. You’re saying, “I promise I will stay with you even if you suck for a while,” an almost narcotic comfort that we all deserve.

I do not at all have a sense of luring anyone into the poetic by catching hold of them through my subject matter. The idea appalls me in fact. Some events — whether a tree in a certain light, a Mexican family looking at the movie stills outside the cinema, a dream, my own condition of being in or out of love, of some epiphany relating to husband, child, friend, cat or dog, street or painting, cloud or stone, a book read, a story heard, a life thought about, a demonstration lived through, a situation, historical and/or topical, (that’s to say known in the moment of its passing into history) — it doesn’t matter, the list is endless, but some events (selected by some interior mysterious process out of all the other minutes and hours of my life) begin to form themselves in my understanding as phrases, images, rhythms of language, demand to be further formed, demand midwifery is one way to put it. Not all that one feels most strongly makes this verbal demand, even if one is a poet — by poet here I mean prose writer too — … but whatever experiences do demand it are always strongly felt ones. That is my testimony.

But I drew the line, one evening, at Jerry O'Keefe's, the fish-shop where people crammed in late for hot plates of peas and chips and yellow-battered fish, in a kind of boiler house of steaming fat, after the last cinema show or the old theatre. 'But why?' she said. 'Why? It looks fun in there.' I said I did not think it the place for her, and she said: 'You talk like a parson or something. You talk just like old Miss Crouch.' 'I'm not taking you,' I said. 'Why? If it's good enough for these people it's good enough for us, isn't it?' 'No.' 'That's because you're really an awful snob,' she said. 'You're too uppish to be seen in there.' 'It's not myself,' I said. 'It's you.' 'Are you going to take me or aren't you?' she said. 'No,' I said. 'I'm not.' She turned and walked down the street. I stood for a moment alone, stubbornly, watching her swinging away into darkness out of the steamy, glowing gas-light. Then I had a moment of sickness when I felt she was walking out of my life, that I had given her impossible offence and that I should never see her again. 'Wait,' I said, 'wait. Don't go like that. I'll take you.

My intention, this time, was to transfer a play to the screen while keeping its theatrical character. It was in some senses a matter of walking, invisibly, around the stage and catching the different aspects and nuances in the play, the urgency and the facial expressions that escape a spectator who cannot follow them in detail from a seat in the stalls. Apart from that, I had noticed how effective a play becomes when you have a bird's-eye view from it, for example from the flies, that is to say from the viewpoint of a voyeur. The Audience is enclosed with the characters in a room lacking its fourth wall and listens to them on equal terms, without the element of my story conferred on scenes of intimacy by the whimsical shape of a keyhole.” “L'aigle à deux têtes is not History. It is a story, an invented story lived out by imaginary heroes, and I should never have dared venture into the realistic world of cinema without being able to rely on the help of Christian Bérard. He has a genius for situating whatever he touches, for giving it a depth in time and space and an appearance of truth that are literally inimitable.” (...) “A drama of this kind would be unacceptable, and almost impossible to tell, unless it was interpreted by superb actors who could instill grandeur and life into it. Edwige Feuillère and Jean Marais, applauded evening after evening in their parts in the play, surpass themselves on the screen and give of themselves, as I suggested above, everything that they cannot give us on the stage.” “George Auric's music and the Strauss waltzes at the krantz ball make up the liquid in this drama of love and death is immersed.” (...) “In L'aigle à deux têtes, I wanted to make a theatrical film.” (...) “I know the faults of the film, but unfortunately the expense of the medium and the constraints of time that it imposes on us, prevent us from correcting our faults, Cinematography costs too much.” (...) “In Les parents terribles (1948), what I determined to do was the opposite of what I did in L'aigle à deux têtes; to de-theatricalize a play, to film it in chronological order and to catch the characters by surprise from the indiscreet angle of the camera. In short, I wanted to watch a family through the keyhole instead of observing its life from a seat in the stalls.

It was just a simple meeting of the eyes. There was nothing to it. She had done so with countless people. And she had stared at his eyes before, back at the cinema. But there was something different at that exact time, in that exact situation, with exactly the same person. It was like being struck by lightning. Sudden, electric, paralyzing. And she knew he felt it too. For some inexplicable reason, they both found themselves unable to look away, powerless to deny the pull. Hypnotized by each other’s brown irises, without knowing nor caring who wielded the magic wand of trance which put them into some kind of conscious stupor. While the world and everything in it faded in the background and the noises outside were hushed, Alex was achingly aware of herself. Of how drawn she was to the deep, swirling pools of dark honey staring into her soul, magnetic and mystic at the same time. Of how every nerve and every cell of her body were ablaze, tongues of flame flittering over them, singeing her with a torturous warmth. Of the blaring sound of her pulse pounding heavily beneath the onslaught of his sensual thumb. It was a scintillating torment she didn’t want to end.

But here they are, leaving the stress and shit food and endless misunderstandings. Leaving. The jobcentre, the classroom, the pub, the gym, the car park, the flat, the filth, the TV, the constant swiping of newsfeeds, the hoover, the toothbrush, the laptop bag, the expensive hair product that makes you feel better inside, the queue for the cash machine, the cinema, the bowling alley, the phone shop, the guilt, the absolute nothingness that never stops chasing, the pain of seeing a person grow into a shadow. The people’s faces twisting into grimaces again, losing all their insides in the gutters, clutching lovers till the breath is faint and love is dead, wet cement and spray paint, the kids are watching porn and drinking Monster. Watch the city fall and rise again through mist and bleeding hands. Keep holding on to power-ballad karaoke hits. Chase your talent. Corner it, lock it in a cage, give the key to someone rich and tell yourself you’re staying brave. Tip your chair back, stare into the eyes of someone hateful that you’ll take home anyway. Tell the world you’re staying faithful. Nothing’s for you but it’s all for sale, give until your strength is frail and when it’s at its weakest, burden it with hurt and secrets. It’s all around you screaming paradise until there’s nothing left to feel. Suck it up, gob it, double-drop it. Pin it deep into your vein and try for ever to get off it. Now close your eyes and stop it. But it never stops. They

In the last years of the Republic there were films such as Robert Siodmark's Menschen am Sonntag (People on Sunday, 1930)) and Gerhard Lamprecht's Emil und die Detektive (Emil and the Detectives, 1931), which embraced the airy streets, light-dappled forests, and lakes surrounding Berlin. Billie Wilder, a brash young journalist and dance-hall enthusiast, worked on the scripts for both these films. While Kracauer and Eisner saw malevolence in the frequent trope of doubling (one being possessed by another and thus becoming two conflicting psychological presences), Wilder witnessed another form of doubling during the Weimer era: transvestitism, a staple of cabaret. Men dressing as women (as do Reinhold Schünzel in der Himmel auf Erden [Heaven on earth]) and Curti Bois in Der Fürst von Pappenheim [The Masked Mannequin][both 1927]) or women as men (as does Dolly Haas in Liebeskommando [Love's Command, 1931]), in order to either escape detection or get closer to the object of their affection, is an inherently comic situation, especially when much to his or her surprise the cross-dresser begins to enjoy the disguise. Billie left Germany before he directed a film of his own; as Billy he brought to Hollywood a vigorous appreciation of such absurdities of human behavior, along with the dry cynicism that distinguished Berlin humor and an enthusiasm for the syncopations of American jazz, a musical phenomenon welcomed in the German capital. Wilder, informed by his years in Berlin (to which he returned to make A Foreign Affair in 1948 and One, Two, Three in 1961), wrote and directed many dark and sophisticated American films, including The Apartment (1969) and Some Like it Hot (1959), a comedy, set during Prohibition, about the gender confusion on a tonal par with Schünzel's Viktor und Viktoria, released in December 1933, eleven months into the Third Reich and the last musical to reflect the insouciance of the late Republic.

The car ploughed uphill through the long squalid straggle of Tevershall, the blackened brick dwellings, the black slate roofs glistening their sharp edges, the mud black with coal-dust, the pavements wet and black. It was as if dismalness had soaked through and through everything. The utter negation of natural beauty, the utter negation of the gladness of life, the utter absence of the instinct for shapely beauty which every bird and beast has, the utter death of the human intuitive faculty was appalling. The stacks of soap in the grocers’ shops, the rhubarb and lemons in the green-grocers’! the awful hats in the milliners’! all went by ugly, ugly, ugly, followed by the plaster-and-gilt horror of the cinema with its wet picture announcements, “A Woman’s Love!”, and the new big Primitive chapel, primitive enough in its stark brick and big panes of greenish and raspberry glass in the windows. The Wesleyan chapel, higher up, was of blackened brick and stood behind iron railings and blackened shrubs. The Congregational chapel, which thought itself superior, was built of rusticated sandstone and had a steeple, but not a very high one. Just beyond were the new school buildings, expensive pink brick, and graveled playground inside iron railings, all very imposing, and mixing the suggestion of a chapel and a prison. Standard Five girls were having a singing lesson, just finishing the la-me-do-la exercises and beginning a “sweet children’s song.” Anything more unlike song, spontaneous song, would be impossible to imagine: a strange bawling yell that followed the outlines of a tune. It was not like savages: savages have subtle rhythms. It was not like animals: animals mean something when they yell. It was like nothing on earth, and it was called singing... What could possibly become of such a people, a people in whom the living intuitive faculty was dead as nails, and only queer mechanical yells and uncanny will power remained?