By Gerard Loughlin
Gerard Loughlin is without doubt one of the best theologians operating on the interface among faith and modern tradition. during this unprecedented paintings, he makes use of cinema and the movies it exhibits to consider the church and the visions of hope it screens. It discusses numerous movies, together with "The Alien Quartet", Christopher Nolan's "Memento", Stanley Kubrick's "2001: an area Odyssey and A Clockwork Orange", Nicolas Roeg's "The guy Who Fell to Earth" and Derek Jarman's "The Garden". It attracts on quite a lot of authors, either historical and sleek, non secular and secular, from Plato to Levinas, from Karl Barth and Hans Urs von Balthasar to Andre Bazin and Leo Bersani. It makes use of cinema to consider the church as an ecclesiacinema, and movies to consider sexual wish as erotic dispossession, as a manner into the lifetime of God. it really is written from a significantly orthodox Christian standpoint, instantaneously either Catholic and critical.
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Additional info for Alien Sex: The Body and Desire in Cinema and Theology
11 The erotic is the lure and embrace of the truly alien, the flesh that is other. Needless to say, Levinas’s feminization of alterity, his understanding of the ‘feminine’ as ‘the of itself other, as the origin of the very concept of alterity’,12 has given rise to much criticism, most famously, and caustically, by Simone de Beauvoir in Le Deuxième Sexe (1949). I suppose that Levinas does not forget that woman, too, is aware of her own consciousness, or ego. But it is striking that he deliberately takes a man’s point of view, disregarding the reciprocity of subject and object.
The implied injunction to abandon family and even life for the sake of Christ is followed in Luke by a more extended, but equally extravagant claim upon our credulity. 92 Dispossession is necessary for discipleship; without it, those who would follow will go astray. To love Jesus alone, as he wants, one must be free of all possessive relationships, free of the illusion that other people belong to you, are yours, extensions of yourself. One cannot love Jesus possessively, since we are to be his, not he ours.
16 The same would hold for Levinas’s use of ‘maternity’ in Otherwise than Being, where it names the ethical relationship of responsibility for the other. ’ But this does not mean that men are outside the ethical relationship. See Emmanuel Levinas, Otherwise than Being, or, Beyond Essence, translated by Alphonso Lingis (Pittsburgh, PA: Duquesne University Press,  1998), p. 75. 17 Levinas, Ethics and Infinity, pp. 68–9. 18 Plato, The Symposium, 189c–193c; in The Dialogues of Plato, vol. E. Allen (New Haven: Yale University Press, 1991), pp.