From generation to generation, three outstanding American Jewish directors-William Wyler, Sidney Lumet, and Steven Spielberg--advance a tradition of Jewish writers, artists, and leaders who propagate the ethical basis of the American Idea and Creed. They strive to renew the American spirit by insisting that America must live up to its values and ideals. These directors accentuate the ethical responsibility for the other as a basis of the American soul and a source for strengthening American liberal democracy. In the manner of the jeremiad, their films challenge America to achieve a liberal democratic culture for all people by becoming more inclusive and by modernizing the American Idea. Following an introduction that relates aspects of modern ethical thought to the search for America's soul, the book divides into three sections. The Wyler section focuses on the director's social vision of a changing America. The Lumet section views his films as dramatizing Lumet's dynamic and aggressive social and ethical conscience. The Spielberg section tracks his films as a movement toward American redemption and renewal that aspires to realize Lincoln's vision of America as the hope of the world. The directors, among many others, perpetuate a "New Covenant" that advocates change and renewal in the American experience.

This study examines a selection of films made in the last quarter of the twentieth century in an effort to trace how the notion of "American" has changed drastically from that portrayed in American cinema up to the 1950s. In works such as Mississippi Masala, Lone Star, Malcolm X, Raging Bull, When We Were Kings and Bugsy Sam Girgus finds a new and ethnically varied array of characters that embody American values, ideals and conflicts. He charts these changes through analysis of cinematic tensions between fiction, documentary and modernism.

Sam Girgus argues that Allen has consistently been on the cutting edge of contemporary critical and cultural consciousness. Allen continues to challenge notions of authorship, narrative, perspective, character, theme, ideology, gender and sexuality. This revised and updated edition includes two new chapters that examine Allen's work since 1992. Girgus thoughtfully asserts that the scandal surrounding Allen's personal life in the early 1990s has altered his image in ways that reposition moral consciousness in his work.

From generation to generation, three outstanding American Jewish directors-William Wyler, Sidney Lumet, and Steven Spielberg--advance a tradition of Jewish writers, artists, and leaders who propagate the ethical basis of the American Idea and Creed. They strive to renew the American spirit by insisting that America must live up to its values and ideals. These directors accentuate the ethical responsibility for the other as a basis of the American soul and a source for strengthening American liberal democracy. In the manner of the jeremiad, their films challenge America to achieve a liberal democratic culture for all people by becoming more inclusive and by modernizing the American Idea. Following an introduction that relates aspects of modern ethical thought to the search for America's soul, the book divides into three sections. The Wyler section focuses on the director's social vision of a changing America. The Lumet section views his films as dramatizing Lumet's dynamic and aggressive social and ethical conscience. The Spielberg section tracks his films as a movement toward American redemption and renewal that aspires to realize Lincoln's vision of America as the hope of the world. The directors, among many others, perpetuate a "New Covenant" that advocates change and renewal in the American experience.

In his philosophy of ethics and time, Emmanuel Levinas highlighted the tension that exists between the "ontological adventure" of immediate experience and the "ethical adventure" of redemptive relationships-associations in which absolute responsibility engenders a transcendence of being and self.

In an original commingling of philosophy and cinema study, Sam B. Girgus applies Levinas's ethics to a variety of international films. His efforts point to a transnational pattern he terms the "cinema of redemption" that portrays the struggle to connect to others in redeeming ways. Girgus not only reveals the power of these films to articulate the crisis between ontological identity and ethical subjectivity. He also locates time and ethics within the structure and content of film itself. Drawing on the work of Luce Irigaray, Tina Chanter, Kelly Oliver, and Ewa Ziarek, Girgus reconsiders Levinas and his relationship to film, engaging with a feminist focus on the sexualized female body. Girgus offers fresh readings of films from several decades and cultures, including Frank Capra's "Mr. Smith Goes to Washington" (1939), Federico Fellini's "La dolce vita" (1959), Michelangelo Antonioni's "L'avventura" (1960), John Huston's "The Misfits" (1961), and Philip Kaufman's "The Unbearable Lightness of Being" (1988).

This study examines a selection of films made in the last quarter of the twentieth century in an effort to trace how the notion of "American" has changed drastically from that portrayed in American cinema up to the 1950s. In works such as Mississippi Masala, Lone Star, Malcolm X, Raging Bull, When We Were Kings and Bugsy Sam Girgus finds a new and ethnically varied array of characters that embody American values, ideals and conflicts. He charts these changes through analysis of cinematic tensions between fiction, documentary and modernism.

American film directors from the late 1930s to the early 1960s instigated a renaissance of original artistic works that helped reinvigorate and renew American culture. During a time of unprecedented danger from anti-democratic forces both abroad and at home, the most imaginative and creative films of these directors - John Ford, Frank Capra, Howard Hawks, Fred Zinnemann, Elia Kazan, George Stevens - articulated issues, themes, and realities at the core of the American experience. In this lively and original book, Sam Girgus offers a fresh look at films such as The Searchers, Mr. Smith Goes to Washington, It's a Wonderful Life, High Noon, and On the Waterfront. He shows how these films are part of the cultural and historic debate that examines, structures, and questions what modern America means to its people, the world, and history.

In Time, Existential Presence and the Cinematic Image, Sam B. Girgus relates Laura Mulvey's theory of "delayed cinema" to ideas on time and the relationship to the other in the writings of Jean-Luc Nancy, Emmanuel Levinas and Julia Kristeva, among others. The sustained tension in film between, in Mulvey's phrase, "stillness and the moving image" enacts a drama of existential emergence. The stillness of the framed image in relation to the moving image opens "free" cinematic time and space for a fresh engagement with crucial ethical and cultural issues. With close readings of films such as The Bicycle Thieves, Two Days, One Night, The Three Burials of Melquiades Estrada, The Revenant and The Age of Innocence, this book proposes a fresh approach to reading film in the context of emerging existential presence and the ethical imperative.

Sam Girgus argues that Allen has consistently been on the cutting edge of contemporary critical and cultural consciousness. Allen continues to challenge notions of authorship, narrative, perspective, character, theme, ideology, gender and sexuality. This revised and updated edition includes two new chapters that examine Allen's work since 1992. Girgus thoughtfully asserts that the scandal surrounding Allen's personal life in the early 1990s has altered his image in ways that reposition moral consciousness in his work.

Girgus defines the American idea as the set of values, beliefs, and traditions of democracy, equality, and republicanism and argues that writers of the New Covenant tradition challenged society to live up to its own imperatives for individual and cultural renewal. Abraham Cahan, Anzi Yezierska, Henry Roth, Johanna Kaplan, Philip Roth, Norman Mailer, Saul Bellow, and E. L. Doctorow formed a new poetics" to articulate a modern version of the myth and ideology of America."
Originally published in 1984.
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The Law of the Heart is a vigorous challenge to the prevailing concept of the "antidemocratic" image of the self in the American literary and cultural tradition. Sam B. Girgus counters this interpretation and attempts to develop a new understanding of democratic individualism and liberal humanism in American literature under the rubric of literary modernism. The image of the individual self who retreats inward, conforming to a distorted "law of the heart," emerges from the works of such writers as Cooper and Poe and composer Charles Ives. Yet, as Girgus shows, other American writers relate the idea of the self to reality and culture in a more complex way: the self confronts and is reconciled to the paradox of history and reality. In Girgus' view, the tradition of pragmatic, humanistic individualism provides a foundation for a future where individual liberty is a major priority.He uses literary modernism as a bridge for relating contemporary social conditions to crises of the American self and culture as seen in the works ofwriters including Emerson, Howells, Whitman, Henry James, William James, Fitzgerald, Bellow, and McLuhan.

In his philosophy of ethics and time, Emmanuel Levinas highlighted the tension that exists between the "ontological adventure" of immediate experience and the "ethical adventure" of redemptive relationships-associations in which absolute responsibility engenders a transcendence of being and self.

In an original commingling of philosophy and cinema study, Sam B. Girgus applies Levinas's ethics to a variety of international films. His efforts point to a transnational pattern he terms the "cinema of redemption" that portrays the struggle to connect to others in redeeming ways. Girgus not only reveals the power of these films to articulate the crisis between ontological identity and ethical subjectivity. He also locates time and ethics within the structure and content of film itself. Drawing on the work of Luce Irigaray, Tina Chanter, Kelly Oliver, and Ewa Ziarek, Girgus reconsiders Levinas and his relationship to film, engaging with a feminist focus on the sexualized female body. Girgus offers fresh readings of films from several decades and cultures, including Frank Capra's "Mr. Smith Goes to Washington" (1939), Federico Fellini's "La dolce vita" (1959), Michelangelo Antonioni's "L'avventura" (1960), John Huston's "The Misfits" (1961), and Philip Kaufman's "The Unbearable Lightness of Being" (1988).

In Time, Existential Presence and the Cinematic Image, Sam B. Girgus relates Laura Mulvey's theory of "delayed cinema" to ideas on time and the relationship to the other in the writings of Jean-Luc Nancy, Emmanuel Levinas and Julia Kristeva, among others. The sustained tension in film between, in Mulvey's phrase, "stillness and the moving image" enacts a drama of existential emergence. The stillness of the framed image in relation to the moving image opens "free" cinematic time and space for a fresh engagement with crucial ethical and cultural issues. With close readings of films such as The Bicycle Thieves, Two Days, One Night, The Three Burials of Melquiades Estrada, The Revenant and The Age of Innocence, this book proposes a fresh approach to reading film in the context of emerging existential presence and the ethical imperative.