By Gabrielle A. Hezekiah
Phenomenology’s fabric Presence attracts on contemporary paintings in phenomenology, embodiment, and cinema and extends the sphere through studying metaphysical presence in postcolonial cinema. the place different scholarship has assimilated perception from person phenomenological thinkers, Phenomenology’s fabric Presence makes use of the tools of those thinkers—Husserl, Heidegger, and Merleau-Ponty—to produce a richly textured and poetic essay that brings them into dialog. via a meditation on 3 experimental movies by way of Trinidadian filmmaker Robert Yao Ramesar, this booklet makes the case that video plays an act of phenomenological inquiry. Phenomenology’s fabric Presence extends our theorizing in either movie experiences and philosophy.
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Additional resources for Phenomenology's Material Presence: Video, Vision and Experience
The veil is composed of minute pores which shift and shimmer, allowing uneven access to the objects on either side as they search for spaces or gaps in the fabric. The veil is the means of communion between viewer and viewed, enabling the intention of the viewed to reach across the video divide and invite our attention. It is the medium through which we have access to the video’s world and the medium through which the video’s world has access to our consciousness. 33 Phenomenology’s Material Presence In Heritage, it is as if the gaze of each participant temporarily penetrates the veil and widens the access point—the pinpoint of the pinhole camera—to broaden the view for contemplation.
And we do not probe the object. We are presented with the object as it unfolds into new forms of subjectivity. We look through the screen to the participants and see them coming into vision not for us but for themselves. They do not address us as individuals but send forth a mode of address. My individual consciousness does not move towards the object of my vision. It is part of a broader subjective consciousness that seems to witness an invisible made concrete. The object coming into vision lies within the participants but does not belong to them.
We understand then why we see the things themselves, in their places, where they are, according to their being which is indeed more than their being-perceived—and why at the same time we are separated from them by all the thickness of the look and of the body; it is that this distance is not the contrary of this proximity, it is deeply consonant with it, it is synonymous with it. It is that the thickness of the flesh between the seer and the thing is constitutive for the thing of its visibility as for the seer of his corporeity; it is not an obstacle between them, it is their means of communication.
Phenomenology's Material Presence: Video, Vision and Experience by Gabrielle A. Hezekiah