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Spielberg, iconophobia, and the mimetic uncanny

机译:斯皮尔伯格,圣战恐惧症和拟态怪诞

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摘要

Critical theorist W.J.T. Mitchell suggests that 'images are like living organisms' that behave - or appear to behave - as if they have lives of their own. Seen in these terms, the motion-picture mecha named David is an example of the 'living image' that artists, alchemists, and others have long dreamed of creating - a 'work of art in the age of biocybernetic reproduction', in Mitchell's formulation. A.I. Artificial Intelligence amounts to Steven Spielberg's intuitive working-through of these and related philosophical issues that Stanley Kubrick put into dialogical play when he conceptualized the project. This paper analyzes A.I. as a response to the mimetic uncanny brought forth by contemporary science, contending that in the film hostility toward mechas is a sign of existential terror of the doppelgnger; that the abandonment of David represents a violent suppression of what Mary Douglas terms the anomalous intruder; that the Flesh Fair is an orgy of 'creative destruction', to cite Mitchell once more; and that David's eventual transfiguration is Spielberg's half-successful attempt to exorcise the fear of specular simulacra that made this film, as originally conceived, a veiled sequel to Kubrick's iconophobic films A Clockwork Orange and The Shining.
机译:批判理论家W.J.T.米切尔(Mitchell)提出,“图像就像活着的有机体”,它们的行为或似乎在行为,就好像它们拥有自己的生命一样。用这些术语来看,名为戴维的电影机甲就是艺术家,炼金术士和其他人梦dream以求的“生活图像”的一个例子-米切尔(Mitchell)提出的“生物cybernetic复制时代的艺术品” 。我人工智能相当于史蒂芬·斯皮尔伯格(Steven Spielberg)对这些以及相关哲学问题的直观理解,斯坦利·库布里克(Stanley Kubrick)在对该项目进行概念化时将其用于对话。本文分析了人工智能作为对当代科学所带来的模仿怪诞的回应,他们认为电影中对机甲的敌意是多普勒格生存恐惧的标志;放弃大卫代表了对玛丽·道格拉斯所说的异常入侵者的暴力镇压;肉食交易会是一次“创造性破坏”狂欢,再次引用米切尔的话;大卫最终的变相是斯皮尔伯格(Spielberg)试图消除对镜面反射的恐惧的半成功尝试,这使这部电影如最初的构想成为了库布里克的疏影电影《发条橙》和《闪闪发亮》的面纱续集。

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