Yearning

There are certain thoughts - intimations - that will seem corny, or laughable, and therefore dismissed - and only seriously absorbed into the changing mind when felt, in the shelter of the quietly moving music of the soul.
It is the function of art, and of love, to make this music heard . . . 

  It is not the music of depression - it is the way through.

In this thesis, alternative realities produced by hybrid films using fiction and documentary methods are investigated. The controversies about the different uses of cinematic reality and the definition of the boundaries of documentary cinema will be analyzed focusing on two films:  Pelin Esmer's 10 to 11 (2009) and Ben Hopkins' Yearning (2015).
The concept of ‘faction’ will be a key concept in questioning how fiction and reality may be merged in a film: Where does the fiction or reality begin in a film, and where does it end? Or at which point do they merge with each other? What is the impact of using reality and fiction in defining the genre in films? Considering these questions, the boundaries of documentary cinema will be explored. Other key concepts besides ‘faction’ are cinema-truth, cinéma vérité and ecstatic truth and the two films selected will be explored based on these concepts. Should a documentary film be merely concerned with the facts that stand before it, or should it be considered as an artistic expression of its creator's perception of the facts? The first approach, or the Cinema-Truth movement, inspired by the ideas of Dziga Vertov on Kino-Pravda genre and Cinéma Vérité concept, and the second approach, conceptualized by Werner Herzog's as Ecstatic truth are the theoretical references for analysis.
In conclusion, the attempt will be to figure out how the methods utilized in the selected films contribute to a new understanding of hybrid filmmaking beyond the boundaries of the traditional differentiation of fiction and documentary films.

"We cannot tell that we are constantly splitting into duplicate selves because our consciousness rides smoothly along only one path in the endlessly forking chains."

This forthcoming paper will explore some highly speculative - even preposterous - but seductively appealing recent models of the physics of time-space and dimensionality.
It will be argued that although these models are seemingly impossible to test in the external world, they may have a profound truth and validity in the internal world of the human unconscious mind.

Psychoanalytic clinical material will be presented which convincingly suggests that we all live, emotionally, just as much in the worlds of possibility as we do in the world of " external reality ". For example, the loss of a baby may bring devastating grief or depression to a mother as much (if not more) for mourning the losses of imagined possible futures for that lost child, and for that potential mother, as for the loss of the  " actual baby. "

Whether or not parallel worlds and alternate realities and timelines exist in the physical world seems highly un-possible, and fraught with infinite contradiction. But in the unconscious world of the cognitive-emotional mind, we may be certain not only of their existence, but of their intense and profound psychological influence. To ignore the importance of a person's hopes and dreams of possibility in the formation of emotionally real losses and joys, even if deeply unconscious, is to forego the chance to truly understand their human self.

Of course, all this leaves wide open the issue of where, in the mind, theories of Physics - indeed of all scientific disciplines - are conceived.

  At the very least, this paper argues the importance of "mental" parallel universes and alternate realities in the formation and perseverance of depressive feelings.

The film "Mr. Nobody" (2009) and others are used to explicate these ideas.

"We cannot tell that we are constantly splitting into duplicate selves because our consciousness rides smoothly along only one path in the endlessly forking chains."
This forthcoming paper posits that, particularly in clinical depression, the mind becomes fixated with, and addicted to, parallel " alternate " possibilities for our lives, where emotional pain is eliminated or severely reduced or avoided. The originator of the physics theorem of the infinite multiverse was one such sufferer. We are all prone to wondering about the lives we did not live – but, in depression, this haunts and paralyses the thinking, developing self.

There is an inevitable duality in a domain of human life. Firstly, in the aspect of body and soul, followed by the relationship of micro and macro cosmos. Between these opposing tendencies, said in Heideggerian way, lies the authentic existence brought through the anticipation of death via existential anxiety, trembling, nausea and hope. When it comes to Christianity, these paradoxical states of existence separated by the difference in the essences of God and man, transcendent and transcendental, seem to have the possibility of being resolved through the pairs of terms: simultaneity/ striving, inclination/ disinclination, intellectual/ mystical, since they are already synthetized in God and human constitutional potency. In the light of these quasi paradoxes, we will also try to demonstrate how evil cannot disprove God’s Omnibenevolence and to display a potential comparative analysis in the Christianity itself, as well as those concerning Christian and Existentialists’ teachings.