Why Theory

REUPLOAD BECAUSE HALF THE EPISODE WAS MISSING:

In this early release episode, Ryan and Todd discuss Alejandro González Iñárritu's recent film Digger. Widely panned upon its release a couple of weeks ago--though seemingly embraced by audiences and some contemporary revisions of initial reactions--Ryan and Todd extol the film's virtues. Chief among them being the film's insistence that we look at our contemporary situation regarding the climate from the position of retroactivity. The hosts bring to Freud's Future of an Illusion to bear on the film as well, tying it in to recent conversations. Try to see this movie before it leaves theaters forever, if you can.

Bonus: Here's ⁠Calgary Flames goalie Devin Cooley espousing Why Theory's take on the unconscious dimension of sporting excellence.⁠

On this episode, Ryan and Todd discuss Freud's Future of an Illusion, a text that would become overshadowed by his subsequent publication, Civilization and Its Discontents. The hosts discuss the relationship between the two texts--paying close attention to how the drive becomes figured and then reconfigured in the latter text--but are careful to stamp out where Illusion departs in focus and in substance from one Freud's most well-known works. The hosts also work through Freud’s thoughts on religion in Illusion and compare it against his later thoughts in Moses and Monotheism and more recent work on psychoanalysis and religion (specifically when compared to Rick Boothby’s Embracing the Void). 

On this episode, Ryan and Todd return to their film genre series to discuss the neo noir. As opposed to the classic noir period, which is named retroactively by French film critics (1941-1958), neo noir films were aware of how they fit into a specialized genre. Does this mean the Neo noir is more of a genre than the class noir? Less of one? Is it just a style? What unique affordances hold the genre together now that these films are made post-Code? This episode discusses these questions and more with extended reference to: The Long Goodbye, Body Heat, One False Move, and The Last Seduction among many other films.

Also referenced in this episode and available to watch on YouTube is Pretty Poison

On this episode, Ryan and Todd discuss the notion of divine violence. The conversation draws principally on an encounter staged between the term's evocation in Walter Benjamin's 1921 essay, "Toward a Critique of Violence" and the term's later deployment by Slavoj Žižek in his book On Violence. The conversation also touches on Giorgio Agamben's use of "bare life" (a phrase used, though translated slightly differently, by Benjamin in his essay) and how recent podcast conversations on Frantz Fanon overlap or depart from the concerns of divine violence.

The Vader Sessions

On this episode, Ryan and Todd complete their Frantz Fanon duology by talking about his final completed work, Wretched of the Earth. The episode focuses on Fanon's "stretching" of both Marxism and psychoanalysis to ground his unique decolonial intervention.

On this episode, Ryan and Todd discuss Frantz Fanon's decolonial classic, Black Skin, White Masks. The hosts work through the conversation surrounding his credentials as a psychoanalyst, his engagement with Freud, Lacan, Octave Mannoni, and Carl Jung, and his dialectical relationship with Jean-Paul Sartre's existentialism and his Marxism.

On this episode, Ryan and Todd theorize the adaptation as a form of film. The episode takes its point of departure the continuing conversation over Nolan's Odyssey. Film adaptations, according to the hosts, must represent an intervention to the source text. This intervention can happen at a number of different levels but the most common is that film technology or conventions of filmmaking are altered, introduced, or changed in order to make a dynamic adaptation. The hosts discuss examples of film adaptations that bring a reading to bear on the source material and use the affordances of film to make this intervention clear, starting with the first ever film adaptation, Georges Méliès Cinderella (1899).

On this episode, Ryan and Todd discuss Christopher Nolan's recent film. The conversation begins with Emily Wilson's translation of The Odyssey that Nolan consulted and adapted to the screen. Much of the conversation is focused on teasing out the consequences of the changes Nolan makes to the poem's narrative. It's spoiler-town so be wary after about 35 minutes. Apart from experiencing the technical feat of the film, the reason to see it is to see and consider the changes and alterations Nolan makes to the epic, its most famous sequences, and well-known characters.

Referenced in this episode:

Orson Welles "Frozen Peas" commercial outtakes

Emily Wilson's Substack "On Complicated..."

Notes on Odysseus' name

Also, at the end, I (Ryan) repeated what I now know is a common misconception that the Incredible Hulk TV series used music from Rocky Horror Picture Show. That was totally an error. Not as much of an error as saying Ayn Rand's sales figures were equal to Tolkien's in the 20th century but an error still.

On this episode, Ryan & Todd theorize the World Cup as a public event that enables the non-expert to see complex theoretical notions, such as Alain Badiou's conceptualization of the event and Jean-Paul Sartre's idea of self-transcendence. The episode also discusses how the World Cup offers complex ways to view our relationship to the law, nationalism, and climate change.

(Quick note: Thank you to every very early listener who noticed the previous upload was incorrect! Hope everyone enjoyed just Ryan's side of the audio. Todd said that probably made the episode better but, alas, we're back to parity now.)

On this episode, Ryan and Todd discuss the World Cup and its status as a unique theoretical object. As the hosts argue, the World Cup is a spectacle where the lay reader can and does see the sport (and sport in general) just as clearly as the heavily invested viewer. Their discussion includes reference to Badiou's theory of the event, Sartre's notion of self-transcendence, and the complex positioning on nationalism and one's relationship to the law that the World Cup affords.