Do contemporary big-budget blockbuster films like Gravity move something in us that is fundamentally the same as what avant-garde and experimental films have done for more than a century? In a powerful challenge to mainstream film theory, "Cinema?s Bodily Illusions" demonstrates that this is the case. Scott C. Richmond bridges genres and periods by focusing, most palpably, on cinema?s power to evoke illusions: feeling like you?re flying through space, experiencing 3D without glasses, or even hallucinating. He argues that cinema is, first and foremost, a technology to modulate perception. He presents a theory of cinema as a proprioceptive technology: cinema becomes art by modulating viewers? embodied sense of space. It works primarily not at the level of the intellect but at the level of the body. Richmond develops his theory through examples of direct perceptual illusion in cinema: hallucinatory flicker phenomena in Tony Conrad?s The Flicker, eerie depth effects in Marcel Duchamp?s Anémic Cinéma, the illusion of bodily movement through onscreen space in Stanley Kubrick?s 2001, Godfrey Reggio?s Koyaanisqatsi, and Alfonso Cuarón?s Gravity. In doing so he combines insights from Maurice Merleau-Ponty?s phenomenology of perception and James J. Gibson?s ecological approach to perception. The result is his distinctive ecological phenomenology, which allows us to refocus on the cinema?s perceptual, rather than representational, power.

Do contemporary big-budget blockbuster films like Gravity move something in us that is fundamentally the same as what avant-garde and experimental films have done for more than a century? In a powerful challenge to mainstream film theory, Cinema’s Bodily Illusions demonstrates that this is the case. Scott C. Richmond bridges genres and periods by focusing, most palpably, on cinema’s power to evoke illusions: feeling like you’re flying through space, experiencing 3D without glasses, or even hallucinating. He argues that cinema is, first and foremost, a technology to modulate perception. He presents a theory of cinema as a proprioceptive technology: cinema becomes art by modulating viewers’ embodied sense of space. It works primarily not at the level of the intellect but at the level of the body. Richmond develops his theory through examples of direct perceptual illusion in cinema: hallucinatory flicker phenomena in Tony Conrad’s The Flicker, eerie depth effects in Marcel Duchamp’s Anémic Cinéma, the illusion of bodily movement through onscreen space in Stanley Kubrick’s 2001, Godfrey Reggio’s Koyaanisqatsi, and Alfonso Cuarón’s Gravity. In doing so he combines insights from Maurice Merleau-Ponty’s phenomenology of perception and James J. Gibson’s ecological approach to perception. The result is his distinctive ecological phenomenology, which allows us to refocus on the cinema’s perceptual, rather than representational, power. Arguing against modernist habits of mind in film theory and aesthetics, and the attendant proclamations of cinema’s death or irrelevance, Richmond demonstrates that cinema’s proprioceptive aesthetics make it an urgent site of contemporary inquiry.

3D Cinema: Optical Illusions and Tactile Experiences questions the common frameworks used for discussing 3D cinema, realism and spectacle, in order to fully understand the embodied and sensory dimensions of 3D cinema's unique visuality.

On Nazi cinema

The camera supposedly never lies, yet film's ability to frame, cut and reconstruct all that passed before its lens made cinema the pre-eminent medium of visual illusion and revelation from the early twentieth century onwards. This volume examines film's creative history of special effects and trickery, encompassing everything from George Méliès' first trick films to the modern CGI era. Evaluating movements towards the use of computer-generated 'synthespians' in films such as Final Fantasy: the Spirits Within (2001), this title suggests that cinematic effects should be understood not as attempts to perfectly mimic real life, but as constructions of substitute realities, situating them in the cultural lineage of the stage performers and illusionists and of the nineteenth century. With analyses of films such as Destination Moon (1950), Spider-Man (2002) and the King Kong films (1933 and 2006), this new volume provides an insight into cinema's capacity to perform illusions.

"Cinematic motion has long been celebrated as an emblem of change and fluidity or claimed as the source of cinema's impression of reality. But such general claims undermine the sheer variety of forms that motion can take onscreen-the sweep of a gesture, the rush of a camera movement, the slow transformations of a natural landscape. What might we learn about the moving image when we begin to account for the many ways that movements move? In The Shape of Motion: Cinema and the Aesthetics of Movement, Jordan Schonig provides a new way of theorizing cinematic motion by examining cinema's "motion forms:" structures, patterns, or shapes of movement unique to the moving image. From the wild and unpredictable motion of flickering leaves and swirling dust that captivated early spectators, to the pulsing abstractions that emerge from rapid lateral tracking shots, to the bleeding pixel-formations caused by the glitches of digital video compression, each motion form opens up the aesthetics of movement to film theoretical inquiry. By pairing close analyses of onscreen movement in narrative and experimental films with concepts from Maurice Merleau-Ponty, Henri Bergson, and Immanuel Kant, Schonig rethinks longstanding assumptions within film studies, such as indexical accounts of photographic images and analogies between the camera and the human eye. Arguing against the intuition that cinema reproduces our natural perception of motion, The Shape of Motion shows how cinema's motion forms do not merely transpose the movements of the world in front of the camera; they transform them"