The Non-Place between Sacred and Profane: Utopian Gestures in the Apparatus of Semiocapitalism in Laurent Cantet’s L\u27emploi du temps

This paper demonstrates the possibility of the utopian use of late capitalist non-places through Laurent Cantet’s film L\u27emploi du temps, arguing that the protagonist’s mental breakdown caused by cognitive overstimulation open up an unexpected critical perspective through which the contradictions of the system become visible. With the help of Agamben’s theory of profanation I argue that the hero’s inoperative, free use of former sites mediating semiocapitalist flows offers an example of a form-of-life that is not captured by the apparatuses of commodification

Film Noir as the Sovereign-Image of Empire: Cynicism, White Male Biopolitics, and the Neoliberal Cinematic Apparatus

This dissertation develops a theory of film noir as sovereign-image, a meta-generic and meta-cinematic discourse that confronts the viewer with the biopolitical ambivalence of the cinematic apparatus but enjoins her to nonetheless affirm its normative use. I argue that classical American noir deploys a proto-neoliberal ideology to turn the indeterminacy at its core into a spectacle of victimized white men, offering emphatically gendered and racialized images of a pathological entrepreneur of the self who is not ashamed to exhibit his wounded private life as the source of his singular market value. I claim, however, that even in his fully developed contemporary form in which his classical predecessors trauma induced shamelessness turns into a cynically calculated affective display, noirs neoliberal hero is not the self-made man he appears to be but remains delegated by a homosocial group to be the sovereign arbiter of their lifes value for them, instead of them. As an individual whonot unlike the film vieweris temporarily isolated from his peers he is in the exceptional position to freely decide what kind of life to consider productive for the process of capital accumulation, turning his body into the arbitrary link between what Agamben calls bare life and a qualified form of lifea link I call the sovereign-image. I track the evolution of film noirs sovereign function alongside the expansion and transformation of the United States from a territorialized nation state to a deterritorialized global financial network (what Hardt and Negri call Empire) to shed light on how Hollywoods anomalous noir crisis, its war trauma induced state of exception, became the expression of the governing paradigm of unbridled global biocapitalism in the age of North Atlantic unilateralism. In contemporary neo-noirs like The Usual Suspects (1995), Trainspotting (1996), Inception (2010), Fight Club (1999), or Drive (2011) becoming a self-made neoliberal subject coincides with gaining membership in a hybrid and flexible white male bios, the old-new flesh of Empire now cynically framed as the condition of possibility for autonomous selfhood as such. In critiquing neo-noirs cynical paradigm I demonstrate that its reactionary force can be mobilized only if the films first construct a biopolitical zone of indistinction where the inevitability of the western capitalo-patriarchal status quo is questioned and the equality of all forms of life is posited

The Postfeminist Masquerade and the Cynical Male Gaze: The Disavowal of Sexual Difference in Lars von Trier’s Breaking the Waves

This article is a commentary on the Lacanian appropriation of Breaking the Waves by Slavoj Zizek, Frances Restuccia and others who argue that the film’s saintly heroine, Bess, performs an authentic feminine act paradoxically in her very suicidal over-identification with her husband’s male chauvinistic desire pressing her to have sex with other men, through which she successfully demonstrates the deadlock of sexual difference and subverts the phallic-masculine symbolic order. By contrast, this paper argues that the heroine is rather trapped in what Angela McRobbie called the postfeminist masquerade, a feminine gender performance that returns to old forms of patriarchal subordination but with an ironic distance, thereby allowing the subject to imagine herself free of the capture of the masculine symbolic universe. In a cynical move which undermines the postfeminist association of irony with freedom, the director equates Bess’s belief in God with her acting for the gaze of his camera, betraying his skepticism about a feminine subject not captured by the cinema’s patriarchal apparatus