Abstract
Published less than a decade after the Lumière brothers mounted the first public exhibition of the cinematograph, Rudyard Kipling’s short story “Mrs. Bathurst” (1904) offers one of the earliest and most troubling accounts of the seductive allure of the virtual—the immaterial realm disclosed by projecting an image onto a reflective surface, such as a screen in the case of the cinematograph, or by illuminating the pixels of a liquid crystal display in a mobile device or computer monitor. As Slavoj Žižek writes, the “virtual,” in this sense, is not simply a product of our increasingly sophisticated means for projecting images; it is also and perhaps more importantly a distinctive fantasy, one that has a history stretching from “prehistoric Lascaux paintings to computer-generated Virtual Reality.”1 What defines this fantasy is the presence of a frame that offers, in its most elementary form, a way of distinguishing between self and other, between where one is and where one is not (and cannot be). “Is not the interface of the computer,” Žižek writes, “the last materialization of this frame? What defines the properly ‘human dimension’ is the presence of a screen, a frame through which we communicate with the ‘suprasensible’ virtual universe to be found nowhere in reality.”2 Where many theorists—from psychoanalytic film scholars of the “suture school” to contemporary theorists of cyberculture—have tended to understand the fascination of the screen in terms of a narcissistic identification with the image it makes present, and in terms of the libidinal pleasures of mastery that such an identification affords, Kipling’s story suggests something altogether more radical.3
The things I look at see me just as much as I see them.
—Valéry
N.B. The images associated with this chapter are housed in the digital annex at www.virtualvictorians.org .
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Notes
On the “suture school” of psychoanalytic film scholarship and the role of narcissism in the experience of cinematic spectatorship, see Christian Metz, “The Imaginary Signifier,” Screen 16, no. 2 (1975): 14–76; Jacques Alain Miller, “Suture (Elements of the Logic of the Signifier),” Screen 18, no. 4 (1977–78): 21–25;
Laura Mulvey, “Visual Pleasure and Narrative Cinema,” Screen 16, no. 3 (1975): 6–18;
and Kaja Silverman, The Subject of Semiotics (Oxford: Oxford UP, 1983). On the function of narcissism in computer-mediated communications and virtual culture,
see Andre Nusselder, Interface Fantasy: A Lacanian Cyborg Ontology (Cambridge, MA: MIT Press, 2009);
Claudia Springer, Electronic Eros: Bodies and Desire in the Postindustrial Age (Austin: University of Texas Press, 1999);
and Sherry Turlde, Life on the Screen: Identity in the Age of the Internet (New York: Simon and Schuster, 1995).
On the connections between cinema and the exhibitionary culture of the nineteenth century, see Jonathan Crary, Techniques of the Observer: On Vision and Modernity in the Nineteenth Century (Cambridge: Cambridge UP, 1990);
Miriam Bratu Hansen, Babel and Babylon: Spectatorship in American Silent Film (Cambridge, MA: Harvard UP, 1991);
Anne Friedberg, Window Shopping: Cinema and the Postmodern (Berkeley: University of California Press, 1993);
and Lynda Nead, The Haunted Gallery: Painting, Photography, Film, c. 1900 (New Haven, CT: Yale UP, 2007).
While there are no firsthand reports of spectators openly panicking at the sight of the oncoming train when the Lumières’ films were first exhibited, the fleeting fantasy that it might somehow pass into the theater itself is a commonplace of many contemporary reviews, including (in addition to Gorky’s) those of Felix Renault (in France) and Ottomar Volkmer (in Austria). See Martin Loiperdinger, “Lumière’s ‘Arrival of the Train’: Cinema’s Founding Myth,” The Moving Image 4, no. 1 (2004): 89–118.
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© 2015 Veronica Alfano and Andrew Stauffer
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Keep, C. (2015). Strange Fascination: Kipling, Benjamin, and Early Cinema. In: Alfano, V., Stauffer, A. (eds) Virtual Victorians. Palgrave Macmillan, New York. https://doi.org/10.1057/9781137393296_12
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