The Legacies of Jean-Luc Godard

The Legacies of Jean-Luc

Godard

Film and Media Studies Series

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The Legacies of Jean-Luc

Godard

Douglas Morrey,     

Christina Stojanova,

and Nicole Côté,     

editors                    

This book has been published with the help of a grant from the Canadian Federation for the Humanities and Social Sciences, through the Awards to Scholarly Publications Program, using funds provided by the Social Sciences and Humanities Research Council of Canada. Wilfrid Laurier University Press acknowledges the financial support of the Government of Canada through the Canada Book Fund for our publishing activities.

Library and Archives Canada Cataloguing in Publication

        The legacies of Jean-Luc Godard / Douglas Morrey, Christina Stojanova, and Nicole Côté, editors.

(Film and media studies series)

Includes bibliographical references and index

Issued in print and electronic formats

ISBN 978-1-55458-920-3 (bound).—ISBN 978-1-55458-922-7  (epub).—

ISBN 978-1-55458-921-0 (pdf)

         1. Godard, Jean-Luc, 1930–  —Criticism and interpretation. I. Morrey, Douglas, editor of compilation  II. Stojanova, Christina, editor of compilation  III. Côté, Nicole, 1957–, editor of compilation  IV. Series: Film and media studies series

PN1998.3.G63L45 2014        791.4302’33092       C2013-903860-4        C2013-903861-2

Cover design by Blakeley Words+Pictures. Front-cover image by Ian Wallace, Enlarged Inkjet Study for Le Mépris VI, 119 x 89 cm. Courtesy of the artist and Catriona Jeffries Gallery, Vancouver and Yvon Lambert, Paris. Text design by Carol Magee.

© 2014 Wilfrid Laurier University Press

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Contents

List of Illustrations

Foreword by Douglas Morrey

Acknowledgements

Introduction by Nicole Côté

Part I Godardian Legacy in Film, Music, and Dance

1. Jean-Luc Godard, Christophe Honoré, and the Legacy of the New Wave in French Cinema, Douglas Morrey

2. Jean-Luc Godard: Dans le noir du temps (2002)—The Filming of a Musical Form, Jürg Stenzl

3. Jean-Luc Godard and Contemporary Dance: The Judson Dance Theater Runs Across Breathless, John Carnahan

Part II Godardian Politics of Representation: Memory/History

4. The Representation of Factory Work in the Films of Jean-Luc Godard: Reaching the Impossible Shore, Michel Cadé

5. Godard, Spielberg, the Muselmann, and the Concentration Camps, Junji Hori

6. The Obligations of Memory: Godard’s Underworld Journeys, Russell J.A. Kilbourn

7. Jean-Luc Godard’s Histoire(s) du cinéma Brings the Dead Back to the Screen, Céline Scemama

Part III Godardian Legacy in Philosophy

8. Jean-Luc Godard and Ludwig Wittgenstein in New Contexts, Christina Stojanova

9. Godard, Schizoanalysis, and the Immaculate Conception of the Frame, David Sterritt

10. The Hidden Fire of Inwardness: Cavell, Godard, and Modernism, Glen W. Norton

11. The Romance of the Intellectual in Godard: A Love–Hate Relationship, Tyson Stewart

Part IV Formalist Legacies: Narratives and Exhibitions

12. Principles of Parametric Construction in Jean-Luc Godard’s Passion, Julien Lapointe

13. A Place of Active Judgment: Parametric Narration in the Work of Jean-Luc Godard and Ian Wallace, Timothy Long

14. Godard’s Utopia(s) or the Performance of Failure, André Habib

About the Contributors

Index

Illustrations

FIGURES

2.1     Spiegel im Spiegel, mm. 1–18 (Arvo Pärt, 1978)

6.1     Still from Orpheus (Jean Cocteau, 1950)

6.2     Still from In Praise of Love (Jean-Luc Godard, 2001)

6.3     Still from In Praise of Love (Jean-Luc Godard, 2001)

6.4     Still from Schindler’s List (Steven Spielberg, 1993)

13.1   Installation view of Ian Wallace: Masculin/Féminin, MacKenzie Art Gallery, Regina, Canada (2010–11)

13.2   I Remember You (Ian Wallace, 2010)

13.3   I Know the Way (Ian Wallace, 2010)

13.4   Enlarged Inkjet Study for Masculin/Féminin VI (Ian Wallace, 2010)

13.5   Enlarged Inkjet Study for Masculin/Féminin I (Ian Wallace, 2010)

13.6   Enlarged Inkjet Study for Le Mépris VI (Ian Wallace, 2010)

13.7   Who Will I Become? (Ian Wallace, 2010)

13.8   Le Mépris (Divisions In Space) (Ian Wallace, 2010)

13.9   Le Mépris (Use Your Own Ideas) (Ian Wallace, 2010)

13.10 Le Mépris (The Contempt Scene) (Ian Wallace, 2010)

13.11 Still from Soft and Hard, a film by Jean-Luc Godard (Jean-Luc Godard and Anne-Marie Miéville, 1986)

13.12 Still from Soft and Hard, a film by Jean-Luc Godard (Jean-Luc Godard and Anne-Marie Miéville, 1986)

13.13 Still from Soft and Hard, a film by Jean-Luc Godard (Jean-Luc Godard and Anne-Marie Miéville, 1986)

14.1   Ce qui peut être montré ne peut être dit (Ludwig Wittgenstein)

14.2   "The exhibition Collage(s) de France, archéologie du cinéma, d’après JLG has been replaced by Voyage(s) en utopie—Jean-Luc Godard 1946–2006"

14.3   General view of Voyage(s) en utopie, salle 2, Avant-hier

14.4   A group of French directors amidst plants in Voyage(s) en utopie, salle 3, Hier

14.5   The train from la Ciotat to Auschwitz in Voyage(s) en utopie, salle 3, Hier

14.6   General view of Voyage(s) en utopie, salle 1, Aujourd’hui

TABLES

2.1     Godard’s Final Minutes and Final Vision

2.2     Interrelation of Pärt’s Spiegel im Spiegel and Godard’s Dans le noir du temps

2.3     Dans le noir du temps, in Ten Minutes Older: The Cello

7.1     Excerpt from Histoire(s) du cinéma, Chapter 1A—Toutes les histoires

7.2     Excerpt from Histoire(s) du cinéma, Chapter 2B—Fatale beauté

7.3     Excerpt from Histoire(s) du cinéma, Chapter 3B—Une vague nouvelle

Foreword

Douglas Morrey

Jean-Luc Godard has received considerable public attention in the past few years for a number of reasons: the widely publicized release of Godard’s new feature film, Film socialisme (2010), which makes him one of the very few remaining New Wave directors still active (following the recent deaths of both Claude Chabrol and Eric Rohmer); Godard’s 80th birthday and his proposed Academy Award for Lifetime Achievement, both of which have received much press attention; the recent publication of significant biographical studies in both English and French—Richard Brody’s Everything Is Cinema: The Working Life of Jean-Luc Godard (Metropolitan Books, 2008) and Antoine de Baecque’s Godard: Biographie (Grasset, 2010)—both of which have given rise to polemics around the author due to accusations of anti-Semitism and even pedophilia levelled against him by his biographers. In this context, a new volume of essays devoted to Godard’s work is timely.

The editors are of course aware that few filmmakers have received so much commentary or been the object of so many scholarly books over the years as Godard. In particular, there was a flurry of publications on the director around the turn of the millennium, led by Michael Temple and James Williams’s The Cinema Alone: Essays on the Work of Jean-Luc Godard 1985–2000 (Amsterdam University Press, 2000), which sought to take account of Histoire(s) du cinéma and review Godard’s career in the light of his significant but, at the time, little-seen late work. However, in the years since Éloge de l’amour (2001), scholarly publications analyzing Godard’s oeuvre have been fewer in number, the most significant being the aforementioned biographies and two studies providing precise documentary details on Godard’s working methods: Jean-Luc Godard Documents (ed. Brenez et al., Centre Pompidou, 2006) and Alain Bergala’s Godard au travail: Les années 60 (Cahiers du cinéma, 2006).

In this context, we believe a new volume assessing Godard’s career and his diverse cultural legacies will be welcomed. Godard is both a director of universal significance, whose films (especially the early works) are regularly taught in undergraduate film programs, as well as a figure of specialist scholarly attention whose entire output is scrutinized in considerable depth. Our volume contains material to appeal both to a non-specialist audience—with discussions of canonical films like Vivre sa vie (1962) and Alphaville (1965) and treatment of themes popular within university cinema studies programs (e.g., film philosophy, cinema, and ethics)—and also to academic specialists on Godard—with chapters on recent works including Dans le noir du temps (2002) and Voyage(s) en utopie (2006), interventions in long-running academic debates (e.g., Godard, the Holocaust, and anti-Semitism), and treatment of rarely discussed areas of Godard’s work (e.g., choreographed movement).

Acknowledgements

We are grateful to Dr. Sheila Petty, Dean of the Faculty of Fine Arts (University of Regina), for her unwavering help and encouragement; to Dr. Christine Ramsay, the former Head of the Department of Media Production and Studies (U of R), for her invaluable financial and moral support; and to Dr. Garry Sherbert, former Acting Director of the Humanities and Research Institute (U of R), for the grant towards the publishing of this book. We also wish to thank the participants in the SonImage international conference at the University of Regina (September 16–18, 2010), out of which this volume emerged, and particularly our co-organizers—Jeannie Mah, Dr. Philippe Mather, Professors Charlie Fox and Rachelle Viader-Knowles, as well as Dr. Béla Szabados—for initiating the conference and working with Christina and Nicole through its very successful end. And last, but not least, we would like to acknowledge the support of Wilfrid Laurier University Press, and especially of Lisa Quinn, its Acquisitions Editor.

Douglas Morrey

Christina Stojanova

Nicole Côté

August 2013

Introduction

Nicole Côté

Few filmmakers have had such pervasive and lasting influence, across artistic and intellectual fields, as Jean-Luc Godard. With a career in cinema spanning over fifty years and a hundred or more distinct works in numerous media, Godard has had an impact that cannot be overestimated, not only on the evolution of cinema worldwide, but on creative fields as diverse as television, video art, gallery installation, philosophy, music, literature, and dance. This collection marks an initial attempt to map the range of Godard’s legacy across these different fields. It arises from the international conference Sonimage: The Legacies of Jean-Luc Godard, held September 16–18, 2010, at the University of Regina (Canada), in honour of Godard’s 80th birthday, and features fourteen essays, selected from the most original papers presented, that together delineate the impressive scope of Godard’s interdisciplinary influence on philosophy, society, culture, and the arts through film.

The Legacies of Jean-Luc Godard takes a close look at how Godard opens the gates of possible pasts and futures with the breadth of his imagination, spanning the social and the personal, the emotional and the conceptual, as reflected in various works in the arts and humanities influenced by him. Indeed, Godard’s cinema is just as invested in the past as it is in the future, the two being searched as earnestly as the present. Paul Ricoeur, in his article Ideology and Utopia as Cultural Imagination, helps us understand Godard’s concerns with this widened present, as he brings together ideology and utopia within a single conceptual frame, where ideology preserves a human order that could otherwise be smashed by historical forces, and where utopia, with its vision of alternative societies, works as the most formidable critique of what is. Since ideology works towards social integration, and utopia, towards social subversion, both must be kept in a state of tension to produce a stable yet progressive society, says Ricoeur.¹ Godard has indeed been preoccupied with both forces, documenting throughout his career the precarious maintenance of certain rituals (the repeatable): work, love, daily life. His recurrent interest lies in the recent past as history—that is, the shaping of the world through events brought about by various circumstances—as well as in utopic impulses taking over culture as tradition and helping it progress. However, several authors in this anthology consider Godard’s representation of history as cyclical in its eventuality, a paradoxical and quasi-fatalistic stance that would link history, events driven mainly by utopic impulses, to ideology as understood by Ricoeur. Hence, perhaps, the conjuring function of cinema, its capacity not only to witness history in an ever-renewed attempt to memorialize various representations of it, but also to invent what could have been, what could still be: utopia.

Godard has been interested in utopias throughout his career, from Alphaville (1965) to his more recent exhibition Voyage(s) en utopie (2006). As Christina Stojanova and André Habib rightfully note, the overt/covert utopic impulse foregrounds the messianic inspiration in Godard’s oeuvre. Utopia, a nowhere from which to take a good look at reality, actually denaturalizes it, thus opening the realm of the possible.² In his Archaeologies of the Future: The Desire Called Utopia and Other Science Fictions, Fredric Jameson notes the denaturalizing function of utopia: utopian form is itself a representational meditation on radical difference, radical otherness. The fundamental dynamics of any Utopian politics will therefore lie in the dialectic of identity and difference.³ Indeed, a definition of difference being that which is not considered part of the self—and therefore has not yet been included in identity, identity necessarily entailing an exclusionary logic—the artistic vision could widen identity, since it allows a glimpse of oneself as another. An art as rife with utopic impulses as Godard’s condenses the possibilities of experiencing otherness, renewing art, and seeking a more inclusive universal. Godard’s cinema invites a revisiting of reality that enlarges it by the same token, offering new models of perception with its paradigmatic (parametric, say Long and Lapointe) linking of images, as is perhaps most obvious in Histoire(s) du cinéma (1988–98).

One could say that Godard has steadily been working at enlarging the realm of cinema’s identity, making of it the (post)modern genre par excellence of reflection, despite his aversion to technology’s encroachment on our minds and to Hollywood’s commodification of cinema and recent history. Were we to consider only the rich and varied contributions that shape this book, we could already envision Godard’s utopian legacy: by ever widening the realm of cinema, by formally and representationally annexing new, uncharted territories, Godard has freed our imagination, hostage to traditional boundaries between cinema and other arts, between documentary and fiction films, between Hollywood and art films, between the intellectual and the worker or actor, between the masculine and the feminine, the conceptual and the emotional, the political and the cultural, the utterable and unutterable, and therefore redefined what can be considered memory/history. With the variety of his films—a telling example of inclusionary logic—Godard has contributed more to the archiving of the real—both material and immaterial heritage—than any other filmmaker. Yet even here, he lets the viewer do the final collage—as in his Histoire(s), Je vous salue, Marie (1985), Passion (1982), or in his Voyage(s) en utopie exhibition—considering that creative freedom means agency, and that all humans share an associative, symbolic logic.

***

The book is divided into four parts that examine various aspects of Godard’s legacy. Part I, Godardian Legacy in Film, Music, and Dance, considers both horizontal (influence on contemporaries) and vertical (influence on a younger generation of artists) meanings of legacy. Douglas Morrey and John Carnahan see this legacy as Godard’s substantial inspiration of other artists, be it of a younger generation of filmmakers—as Morrey discusses (Jean-Luc Godard, Christophe Honoré, and the Legacy of the New Wave in French Cinema)—or of his contemporaries, as John Carnahan suggests with dance ("Jean-Luc Godard and Contemporary Dance: The Judson Dance Theater Runs Across Breathless), and Jürg Stenzl, with music (Jean-Luc Godard: Dans le noir du temps (2002)—The ‘Filming’ of a Musical Form").

Part II, Godardian Politics of Representation: Memory/History, focuses on two aspects of the temporal politics of representation in Jean-Luc Godard’s cinema: the contemporary as future archive, and the past as recreated through representations, both creating a repository with its attendant ethical issues of what is included and what is left out. Michel Cadé defends Godard’s representation of contemporary factory work as well as its political implications (The Representation of Factory Work in the Films of Jean-Luc Godard: Reaching the Impossible Shore); Junji Hori examines the representation of the Shoah as Godard would ideally have it, as opposed to Spielberg’s actual representation of it ("Godard, Spielberg, the Muselmann, and the Concentration Camps); Russell Kilbourn (‘The Obligations of Memory’: Godard’s Underworld Journeys) and Céline Scemama (Jean-Luc Godard’s Histoire(s) du cinéma: Assembling History through Montage") examine Godard’s answers to the co-opting of memory and historical inheritance in Hollywoodian cinema, particularly in his work since the 1990s.

Part III, Godardian Legacy in Philosophy, takes another look at the two-way dialogue between Godard’s films and twentieth-century philosophy, examining not only the legacy of philosophy to Godard’s films—hence, Christina Stojanova’s association of Godard’s complex relationship with technology to the later work of Wittgenstein (Jean-Luc Godard and Ludwig Wittgenstein in New Contexts) and David Sterritt’s heterodox interpretation of Deleuze and Guattari’s concepts (Godard, Schizoanalysis, and the Immaculate Conception of the Frame)—but also Godard’s idiosyncratic legacy to philosophy, either through the filmmaker’s changing representation of reflexivity and ontological depth, as in Glen Norton’s discussion of inwardness (The ‘Hidden Fire’ of Inwardness: Cavell, Godard, and Modernism) or through his ambivalent representation of philosophers in his films, as in Tyson Stewart’s illustration (The Romance of the Intellectual in Godard: A Love–Hate Relationship).

Part IV, Formalist Legacies: Narratives and Exhibitions, considers hitherto under-researched formalist leitmotifs and crossovers between Godard’s formalist strategies in his films and in his exhibitions, showing both the legacies Godard inherited and those he bequeathed. Julien Lapointe discusses Godard’s parametric construction in Passion ("Principles of Parametric Construction in Jean-Luc Godard’s Passion); Timothy Long applies this parametric construction to Ian Wallace’s pictorial compositions, heavily influenced by two of Godard’s early films (‘A Place of Active Judgment’: Parametric Narration in the Work of Jean-Luc Godard and Ian Wallace); and André Habib shows, through Godard’s failed" Pompidou exhibition, Voyage(s) en Utopie, JLG, 1946-2006 (Godard’s Utopia(s) or the Performance of Failure), the filmmaker’s preoccupation with the failure of cinema to represent history, this failure being the very condition of the creative proliferation found in his exhibition.

***

Turning now to the individual chapters in this collection, we come first to the essay Jean-Luc Godard, Christophe Honoré, and the Legacy of the New Wave in French Cinema. In it, Morrey remarks that, even though the media did not miss the Godardian lineage in Christophe Honoré’s films, Honoré quickly moved beyond this heritage. While the ongoing success of New Wave cinema is attributable to its emotional truth, Honoré’s films, according to R. Dyer’s definition of pastiche quoted in his essay, allow the possibility of inhabiting [their] feelings with a simultaneous awareness of their historical constructedness. Morrey suggests then that what differentiates Honoré’s films from his New Wave models is the seriousness of [their] emotional terrain. By contrast, in Godard’s films, emotions … most often appear as ideas rather than as states believably attributable to credible characters because of their fragmentation (see p. 10). Another anchor of emotional truthfulness in Honoré’s films, Morrey suggests, might have to do with his families, which are the object of complicated, ambivalent sentiments, whereas Godard’s characters do not seem to belong to any families (p. 11). Morrey interestingly suggests that while Godard uses intertextuality at large, including works of art, as arguments of authority to inject emotions into his films—as if emotions were a dangerous territory to tread—in Honoré’s Dans Paris, intertexts are coloured with the emotion already generated by the film (p. 12). Morrey concludes that if Honoré can be considered the most worthy inheritor of Godard and the New Wave currently working in French cinema … it is because his stylistic games and self-regarding cleverness (also present in Godard) are embedded in an emotional maturity that was too often missing from the work of Godard and his peers (p. 13).

In the second essay, "Jean-Luc Godard: Dans le noir du temps (2002)—The ‘Filming’ of a Musical Form," Jürg Stenzl notes that the structuring of Dans le noir du temps, Godard and Anne-Marie Miéville’s concluding contribution to the omnibus film Ten Minutes Older: The Cello, reveals surprising parallels to the way composers work (p. 17). Literally, the short film uses the ten final minutes of the omnibus film as the ten hypothetical final minutes of the world, each appearing with a title. What strikes Stenzl is that different though these minutes are, they have a highly unified, circularly evolving musical basis provided by Estonian composer Arvo Pärt (Spiegel im Spiegel [1978]). According to Stenzl, the music reflects the structure of Godard’s film in its two features, since the slow addition to a nucleus creates the impression of an imperceptibly evolving circular motion, achieved only through octave transposition, the musical material being voluntarily limited. Stenzl adds that this "‘global processuality’ … entails a continuous spatialization of the sound, thereby maintaining the visual dynamism of the film (pp. 20–21). Motionlessness and evolution, Stenzl argues, played a central role in Godard’s late work (p. 21), and the film’s correspondences between images and sound are rooted in a cyclical structure" (p. 24). Since Godard and Miéville, in Dans le noir du temps, allow music and film to contrapuntally reflect one another, their particular contribution lies in reversing the traditional respective roles of image and music that the cinematic tradition granted.

John Carnahan defines his essay, "Jean-Luc Godard and Contemporary Dance: The Judson Dance Theater Runs Across Breathless" (Chapter 3), as an experiment in translating a vocabulary for figure movement on film from the language of dance and performance art (p. 37). Following his discovery of the striking autonomy of movements in Godard’s films, Carnahan sees Godard as a choreographer and maker of performance events (p. 37). Specifically, Carhanan concentrates on the inter-influences of Godard and the Judson Dance Theater, both Godard and the Judson choreographers, Carnahan argues, being students of gesture as reproduced and analyzed by film (p. 37). Carnahan studies the new approach to movement of Yvonne Rainer’s 1966 composition Trio A before briefly broaching her Terrain. Trio A is remarkable for its absence of pauses between the movement phrases, and it is precisely the flowing of images, which allows the same movement from one shot to another, however different, that Godard said helped him link discontinuous jump-cuts in Breathless. More generally, contends Carnahan, "the compositional priority Godard has given to movement ‘ever since Breathless’ makes the quality of movement in a shot at least as important as its narrative relation to other shots" (p. 42). Arguably, then, Godard’s cinematic images of flowing human movements constitute a legacy to dance in general, and to the Judson Dance Theater in particular.

In Part II, Chapter 4, The Representation of Factory Work in the Films of Jean-Luc Godard: Reaching the Impossible Shore, Michel Cadé discusses Godard’s paradoxical relationship with the representation of factory work on screen. In his view, Godard, the filmmaker who, even before 1968, was most strongly committed to the far left, did not see fit to give factory work a predominant place in his works (p. 53). Cadé sees two reasons for Godard’s avoidance of a direct stance on this type of labour: first, that being foreign to the labour process, Godard did not want to use a veristic approach to represent it; second, that the labour’s mise en scène soon appeared dated to him. In opposition to Marin Karmitz, Godard did not use factory workers, but famous actors (Yves Montand, Jane Fonda), in order to make representation palpable, as he humbly recognized having no direct experience of labour. Some of the scenes, says Cadé, had been just as effective as the verism of Karmitz in displaying the almost military environment created by the scientific organization of work (p. 56). While the motions of work are of utmost interest to Godard, their reproduction through mise en scène appears unfeasible to him; thus he uses the informal style of the television or video medium to ask, outside of their workplace, an unemployed welder, a farmer, a young woman, to go through the motions of their work. Through the reconstruction of their daily gestures, Godard feels he can overcome the barrier between his subjects and himself. He refuses both verism and artifice because of his unfamiliarity with factory work, a position that Cadé hails as honest and considers a Godardian legacy (p. 60).

Concerning the representation of the past in Godard’s films, Junji Hori discusses in "Godard, Spielberg, the Muselmann, and the Concentration Camps Godard’s ambivalent relationship to the younger Steven Spielberg and his depiction of the Shoah. According to Hori, Godard’s repeated criticism against Spielberg could be a defence mechanism" (p. 68), since Schindler’s List usurped some of Godard’s ideas as to how to represent concentration camps, a leitmotif in Histoire(s) du cinéma (p. 69). It was, says Hori, the daily routine at the concentration camps that fascinated Godard, illustrating the banality of evil. This fascination allowed him to avoid resorting to obscene images, which were against his ethics of representation (p. 69). Hori discusses at length Godard’s persistent interest in the term Muselmann (Muslim, a camp jargon term used for desperate, dying Jewish prisoners by other Jewish prisoners). The term went from reflecting, in the 1970s, Godard’s pro-Palestinian, anti-Zionist position—foreshadowing the Israeli–Palestinian conflict, said Godard—to being an emblem of history’s cycles, pointing to a primal scene of repetitive calamities that Muslims have suffered in Lebanon, in Algeria, or in Sarajevo, albeit in completely different historical situations. The term echoes Godard’s idiosyncratic historical imagination, which "highlights the repetitive aspects of historical events," says Hori (pp. 74–75). He considers Godard’s historiographic method a most valuable legacy in our particularist times, as it is not based on identity politics.

In ‘The Obligations of Memory’: Godard’s Underworld Journeys, Russell Kilbourn focuses on some of the issues Hori discussed, particularly the unacknowledged legacy that Godard and Spielberg received from one another. Whereas Hori posits that Godard resents Spielberg’s success in depicting the concentration camps, Kilbourn unravels the various Godardian strands leading to the making of Schindler’s List. Since Éloge de l’amour (2001), according to Kilbourn, frames a response in terms of Spielberg’s (re-)construction of the past out of historical or mnemic appropriation, Kilbourn zooms in on this film, but not without first having traced a quick genealogy of its influences and themes through Godard’s own Alphaville and Jean Cocteau’s Orphée (1950). In Éloge de l’amour, argues Kilbourn, not only is love almost entirely couched in the past tense, inextricable from mourning, guilt, and regret, but the