{"title":"创造身体和世界","authors":"Stefanie Knauss","doi":"10.1558/bar.22259","DOIUrl":null,"url":null,"abstract":"Inspired by the intense affective experience of watching the film 120 BPM (Beats Per Minute/Battements par minute) (Robin Campillo, 2017) about the HIV/ AIDS activist group ACT UP Paris, I turn to affect theory to better understand how the film did what it did, tracing the circulating emotions of joy, anger, love, sadness, frustration, and exhilaration among the protagonists on screen, between the screen and the audience, and among the audience. I argue that the film’s affective economy has a religious quality in the way it creates bodies, worlds, and communities, and more specifically, that these religious sensibilities resonate with Christian affectivities in all their complexity. Thus, my argument about the religious affects of 120 BPM also contributes to the reflection on the affective dimensions of Christianity, and religion more broadly, and on the religious dimensions of affective-embodied aesthetic experiences.","PeriodicalId":247531,"journal":{"name":"Body and Religion","volume":"34 1","pages":"0"},"PeriodicalIF":0.0000,"publicationDate":"2022-11-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":"0","resultStr":"{\"title\":\"Making bodies and worlds\",\"authors\":\"Stefanie Knauss\",\"doi\":\"10.1558/bar.22259\",\"DOIUrl\":null,\"url\":null,\"abstract\":\"Inspired by the intense affective experience of watching the film 120 BPM (Beats Per Minute/Battements par minute) (Robin Campillo, 2017) about the HIV/ AIDS activist group ACT UP Paris, I turn to affect theory to better understand how the film did what it did, tracing the circulating emotions of joy, anger, love, sadness, frustration, and exhilaration among the protagonists on screen, between the screen and the audience, and among the audience. I argue that the film’s affective economy has a religious quality in the way it creates bodies, worlds, and communities, and more specifically, that these religious sensibilities resonate with Christian affectivities in all their complexity. Thus, my argument about the religious affects of 120 BPM also contributes to the reflection on the affective dimensions of Christianity, and religion more broadly, and on the religious dimensions of affective-embodied aesthetic experiences.\",\"PeriodicalId\":247531,\"journal\":{\"name\":\"Body and Religion\",\"volume\":\"34 1\",\"pages\":\"0\"},\"PeriodicalIF\":0.0000,\"publicationDate\":\"2022-11-23\",\"publicationTypes\":\"Journal Article\",\"fieldsOfStudy\":null,\"isOpenAccess\":false,\"openAccessPdf\":\"\",\"citationCount\":\"0\",\"resultStr\":null,\"platform\":\"Semanticscholar\",\"paperid\":null,\"PeriodicalName\":\"Body and Religion\",\"FirstCategoryId\":\"1085\",\"ListUrlMain\":\"https://doi.org/10.1558/bar.22259\",\"RegionNum\":0,\"RegionCategory\":null,\"ArticlePicture\":[],\"TitleCN\":null,\"AbstractTextCN\":null,\"PMCID\":null,\"EPubDate\":\"\",\"PubModel\":\"\",\"JCR\":\"\",\"JCRName\":\"\",\"Score\":null,\"Total\":0}","platform":"Semanticscholar","paperid":null,"PeriodicalName":"Body and Religion","FirstCategoryId":"1085","ListUrlMain":"https://doi.org/10.1558/bar.22259","RegionNum":0,"RegionCategory":null,"ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":null,"EPubDate":"","PubModel":"","JCR":"","JCRName":"","Score":null,"Total":0}
引用次数: 0
摘要
观看电影120 BPM (Beats Per Minute/Battements par Minute) (Robin Campillo, 2017)的强烈情感体验的启发下,我转向影响理论,以更好地理解电影是如何做到它所做的,追踪屏幕上的主角之间,屏幕和观众之间以及观众之间的喜悦,愤怒,爱,悲伤,沮丧和兴奋的循环情绪。我认为,电影的情感经济在创造身体、世界和社区的方式上具有宗教特质,更具体地说,这些宗教情感与基督教情感的复杂性产生了共鸣。因此,我关于120 BPM的宗教影响的论点也有助于反思基督教的情感维度,以及更广泛的宗教,以及情感体现的审美体验的宗教维度。
Inspired by the intense affective experience of watching the film 120 BPM (Beats Per Minute/Battements par minute) (Robin Campillo, 2017) about the HIV/ AIDS activist group ACT UP Paris, I turn to affect theory to better understand how the film did what it did, tracing the circulating emotions of joy, anger, love, sadness, frustration, and exhilaration among the protagonists on screen, between the screen and the audience, and among the audience. I argue that the film’s affective economy has a religious quality in the way it creates bodies, worlds, and communities, and more specifically, that these religious sensibilities resonate with Christian affectivities in all their complexity. Thus, my argument about the religious affects of 120 BPM also contributes to the reflection on the affective dimensions of Christianity, and religion more broadly, and on the religious dimensions of affective-embodied aesthetic experiences.