Very very predictable, including the post credit scene !!!

hyped garbage

The best films of this genre always show a path and provide a takeaway for being a better person.

what a terribly boring film. I'm sorry but this is absolutely not deserving of best picture and will be forgotten quickly. Entertaining and engaging cinema? No. Nothing performances with flat faces and mistaking silence for subtlety.

His choice of films, the basic 'conceit' of the production (which places him in the sets or simulacra of the films he is commenting on ) and his delivery are brilliant! But if you want Freud, be aware that you're getting Zizek's version of Lacan, which should not be confused with Lacan himself. As usual, Zizek delivers complex ideas with gusto and in a convincing manner. The rub is he is also quite mercurial and so there may be more in his gusto than in actual content. Cinematically, it is a gem. Psychologically, this will have people of all persuasions (Freudians, Lacanians and Jungians) scratching their heads but reaching for the popcorn all the same. Zizek is a phenomenon and pop icon unto himself.

Famous movies are subject to Freudian analysis: Possessed, The Matrix, The Birds, Psycho, Vertigo, Duck Soup, Monkey Business, The Exorcist, The Testament of Dr Mabuse, Alien, Alien Resurrection, The Great Dictator, City Lights, The Tramp, Alice in Wonderland, The Wizard of Oz, Dr Strangelove, The Red Shoes, Fight Club, Dead of Night, The Conversation, Blue Velvet, Solaris, Stalker, Mulholland Drive, Lost Highway, Persona, In The Cut, Eyes Wide Shut, The Piano Teacher, Three Colours: Blue, Dogville, Frankenstein, The Ten Commandments, Saboteur, Rear Window, To Catch a Thief, North by Northwest, Star Wars, Dune, Kubanskie Kazaki, Ivan The Terrible, Pluto's Judgment Day (Walt Disney), Wild at Heart.You may wonder how the Marx Brothers come into play. According To Slavoj Zizek, the host and analyst of this intellectually tickling tour de force, Groucho is the superego, Chico the ego, and Harpo the id.Scenes from the above listed films are used to illustrate concepts: the role of fantasy in shaping reality and vice-versa, the father figure, male and female libido, death drive, etc. Here are some of Slavoj utterances (most as paraphrases): "desire is a wound on reality", "fantasy realized is a nightmare", "music is the opium of the people" (borrowing from K. Marx), "of all human emotions, anxiety is the only one that is not deceiving". The whole is bracketed by an intro that declares "you don't look for your desires in movies, instead cinema tells you what you should desire" and concludes with the cineaste view that "cinema is needed today so that we can understand our current reality" -- I say, as long as censorship doesn't derail it.The three part subdivision is merely mechanical, possibly with TV screening in mind. For the theater goer it is irrelevant.

He's stocky, sweaty, slightly cross-eyed and restless. He stands in front of us and calls himself a pervert. He claims that we – the film viewers – perceive the screen as a toilet bowl, and are all secretly wishing for all the s**t to explode from the inside. He's unpredictable and scary. Well…? Come on, you could have guessed by now: he's one of the leading philosophers of our age.Slavoj Žižek is both a narrator and a subject of Sophie Fiennes' extraordinary new film, A Pervert's Guide to the Cinema. Fiennes illustrates a feature-long lecture by Žižek, and does so in two ways: by providing exemplary film clips and putting Žižek on real (or reconstructed) locations from the movies he speaks about. It's always nice to watch neatly captioned scenes from great movies (although Revenge of the Sith got here as well), but the main attraction of A Pervert's Guide… is Žižek himself. What makes the movie such fun to watch is the unanswerable question one cannot help but ask over and over again: what is more outrageous, Žižek's views or Žižek's screen presence? In a documentary by Astra Taylor (Žižek!, 05), Slovenian philosopher at one point confessed his fear of being silent. Because, he claimed, he feels like he doesn't exist in the first place, the only way to make all other people believe he does is to talk constantly and feverishly. And talk he did, and how. Also A Pervert's Guide… is dominated by his voice – delivering perfect English in most crazy way, and making some astonishing points about the cinema.What are those? Well, for example he sees Chaplin's reluctance towards talking picture as a sign of an universal fear of voice itself (kind of alien force taking over the human being – think the ventriloquist segment of Dead of Night [45]). He says that the perverse nature of cinema is to teach us to desire certain objects, not to provide us with them. He identifies Groucho Marx as super ego, Chico as ego and Harpo as id. He says a million other interesting things, and all the time we cannot take our eyes off him, so persuasive (and captivating) are his looks. At some point I couldn't help but stare at his thick, scruffy hair and wonder what kind of a brain lays stored underneath. Craving, of course, for more insights.Most notable are Žižek's readings of Lynch and Hitchcock (which comes as no surprise since he has written about both of them). The cumulative effect of many brilliantly edited clips from their respective work made those parts of Žižek's lecture memorable and – unlike others – difficult to argue with, since he seems to really have gotten things right on these two directors. This doesn't go for his reading of Tarkovsky for example, upon whom he relentlessly imposes his own utterly materialistic view of reality, dismissing precisely what's so remarkable in all Tarkovsky (namely strong religious intuitions and images).The question isn't whether Žižek is inspiring and brilliant, because he is; or whether Fiennes film is worth watching, because it is likewise. The real question is rather: are Žižek views coherent? One smart observation after another make for an overwhelming intellectual ride, but after the whole thing is over, some doubts remain. For example: while considering Vertigo (58) Žižek states that what's hidden behind human face is a perfect void, which makes face itself only a facade: something of a deception in its own means. However, when in the final sequence we hear about the ever-shattering finale of City Lights (31) as being a portrait of one human being fully exposed to another, it's hard not to ask: what happened to the whole facade-thing…? Why should we grant Chaplin's face intrinsic value of the real thing and deprive Kim Novak's of this same privilege in two bold strokes…? Or maybe that incoherence might also be read in Lacan's terms? (The name of the notoriously "unreadable" French psychoanalyst is fundamental to Žižek's thought.) The film has all the virtues of a splendid two-and-a-half hours lecture: lots of ground are covered, many perspectives employed, even some first-rate wisecracks made (when Žižek travels on a Melanie Daniels' boat from The Birds [63] and tries to think as she did, he comes up with: "I want to f**k Mitch!"). But it has also one shortcoming that isn't inherent to two-and-a-half hours lecture as such: it's almost obsessively digressive. Žižek's yarn about how far are we from the Real is as good as any other psychoanalytic yarn, but after some 80 minutes it becomes quite clear that one of Žižek's perverse pleasures is to ramble on and on, changing subjects constantly. Overall effect is this of being swept away by a giant, cool, fizzing wave: you're simultaneously taken by surprise, refreshed, in mortal danger and confused no end. As you finish watching, your head is brimming with ideas not of your own and you're already planning on re-watching some films – but you also share a sense of having survived a calamity.The ultimate question is: did Žižek lost it? Or haven't we even came close to the real thing? Once cinephilia becomes punishable by imprisonment, we shall all meet in a one big cell and finally talk to each other (not having any movies around to turn our faces to). I dare you all: who will have enough guts to approach Žižek and defy him? My guess is that once you look into those eyes in real life, you become a believer.

If you've ever been harassed on the Underground by a Christian who says, "Jesus is the answer. What's the question?", then perhaps you should thank God if you've never met a Lacanian. Slavoj Zizek, the most evangelical of Lacanians, would surely exchange the word "Jesus" in that statement for "Lacan/Hegel".Zizek's star burns brightly at the moment, no doubt because we generally view films and pop culture purely as entertainment for our consumption. So it seems impressive when someone - anyone - comes along and says, "Hang on, films may say something about ourselves."The ideas Zizek expounds in this film are "true" purely because he says so. For example, Zizek explains that three Marx Bros are the ego, superego and id (God knows what happened to Zeppo, or Gummo … perhaps they're the sinthome...or is that movies themselves?). This is simply what they are. In Zizek's output, culture is not there to be investigated but merely to be held as an example of his ideology. People may object that he certainly has something to say - but how different is what he says from the Christian attributing everything to God's will?What's wrong with taking examples, from films or anywhere, to illustrate theory? Well, nothing at all. As Zizek seems to believe, they may even serve as a proof. However, it is merely cant and propaganda when these examples are isolated from their context. Without context, you can say and prove anything you want. For Zizek, Lacan is the answer – so he goes and makes an example of it. Everything but everything resembles the teachings of the Master and culture is there to bear this out, to serve this ideology. For instance, Zizek's exemplar of the fantasy position of the voyeur is taken from a scene in Vertigo when Jimmy Stewart spies on Kim Novak in a flower shop. But, in the context of the film, this is not a voyeur's fantasy position at all. Stewart has been deliberately led there by Novak. This presentation of examples isolated from their context continues throughout Zizek's two hour and a half cinematic sermon.His analysis of the "baby wants to f---" scene in Blue Velvet is laughable. Touching lightly on what he appears to consider to be the horrific (to the masculine) truth of "feminine jouissance", Zizek says that Isabella Rossilini's character not only demands her degradation but is, unconsciously, in charge of the situation. This is an example of her "jouissance". Well ... possibly. But - sorry to be prosaic - where is the evidence for this? In the film, she partially undergoes her humiliations because Hopper has kidnapped her son. Zizek may object that she also evidently enjoys rough sex with Kyle MacLachalan. But this may be due to any number of things. Isn't that the point of so-called feminine "jouissance"? According to Lacan, feminine jouissance, unlike phallic jouissance, cannot be articulated, it is beyond the phallic capture and castration of language. If this is right, then no example can be made of it. It also means that the entire concept is non-sensical and entirely mystical. It can only be designated by dogmatists such as Zizek: "There's feminine jouissance for you! Why is this feminine jouissance? Because I say so." What example can really be garnered from these films? Only Zizek's psychology. Why does he keep inserting himself into his favourite films, even to the point that, when in a boat on Botega Bay, he says he wants to f--- Rod Steiger too? Is this not the wish-fulfilment of someone who spends his life critiquing films? As the saying goes, Freud would have a field day with The Pervert's Guide to the Cinema - but with Zizek himself, nobody else.Zizek's theory that films show us how we desire may be right on the face of it, but these films cannot be strict universal examples of psychoanalytical laws. This film illustrates how Zizek desires and only extremely vaguely - as to be almost useless - how the rest of us desire. For, as any psychoanalyst knows, how we desire and what we desire cannot be fully separated - and cannot be easily universalised, if at all. Zizek's love of making everything an example of Lacan's Answer bears this out: how do we desire? like this, this is how I do it. Problem is, in Zizek's desire, everything and everyone else is rationalised into his desire. But Zizek is a Leninist and they certainly don't like letting the "subject" speak for itself.The Pervert's Guide to the Cinema is a summation Zizek's love of dogma and is entirely unphilosophical even if it remains very political (what dogma isn't?). Zizek has never questioned exactly what his motives might be when embarking on an analysis, what he is trying to discover, because the terms of his exploration, and therefore his ethics in doing so, are never put into question.Zizek is extremely prolific but all his books and this film say the same thing. He's a kind of Henry Ford of cultural theory: mass-production and any colour as long as it's black. He is perfect for today's highly consumerist society: supposedly critical while giving people the same c-ap over and over and pretending that it is something different. This is popular because people largely prefer readymade answers to their problems - which capitalism always claims to provide - rather than investigating things with any serious consideration at all. Which is kind of like being brain dead. For me, Zizek's third Matrix pill is a suicide capsule.PS: I loved Zizek's solemn remark - presented as a revelation about cinema and humanity - that music in films can greatly affect people's sympathies. Did this only occur to Zizek after he watched Jaws?