Ki-Duk Kim (1960–2020)

Título original:
Spring, Summer, Fall, Winter... and Spring
De:
Kim Ki-duk
Com:
Kim Ki-duk, Yeong-su Oh, Young-min Kim
Género:
Drama
Classificação:
M/12
Outros dados:
Coreia do Sul, 2003, Cores, 103 min.
Dois monges partilham um mosteiro flutuante, num lago rodeado de montanhas. À medida que as estações se sucedem, as suas vidas tornam-se mais intensas, o que os conduz a uma enorme espiritualidade, mas também à tragédia. Sob o olhar atento do Velho Monge, um jovem monge experimenta a perda da inocência: as brincadeiras que se transformam em crueldade, o despertar do amor quando uma mulher entra no seu mundo fechado, o poder assassino do ciúme e da obsessão, o preço da redenção, a iluminação da experiência.

BARK JI-WOONG
Realizador(es)
Ki-duk Kim
Intérprete
KIM KI-DUK
Realizador(es)
KIM KI-DUK
Actor(es)
JAE-KYEONG SEO
JONG-HO KIM
Intérprete
OH YOUNG-SU
Actor(es)
YEO-JIN HA
YEONG-SU OH
YOUNG-MIN KIM
Editor
Dvd independente
Duração
96 Minutos
Extras
Selecção de Capitulos, Trailer
Formato Vídeo
Widescreen 1.78:1 anamórfico
Legendas
Português
Número de Discos
1
Género 1
Drama
Género 2
Romance
EAN
5608652025270… (mehr)

This film is for mature viewers only. The viewing of this film would go well with a viewing of the film "Ostrov" ("The Island") in order to compare and contrast Orthodox Christian spirituality with Buddhist spirituality.

Of particular interest in such a comparative discussion would be the concepts and experiences of suffering, asceticism, penance, dispassion, detachment, spiritual gifts/powers/energies, transcendence or overcoming the world, and death. Saint John the Theologian writes, "This is the victory that overcomes the world: even our faith." A comparison of Buddhist, monastic ritual suicide with the Orthodox Christian mortification of the mortal flesh, spiritual martyrdom, and the sealing of the senses in Holy Chrismation would yield fruitful discussion. (Compare Isaiah 58:5-8; Luke 9:23; Acts 14:22; Romans 6:1-7; 7:24-25; 8:12-17; Galatians 2:19-21; 5:16-26; Hebrews 4:9-11; First Peter 2:11; 4:1-2; James 3:13-18; Revelation 12:10-11; 14:13.) When discussing spiritual powers or manifestations (as when the Buddhist monk remotely stops the boat and later summons the boat), refer to Mark 9:38-40; First Corinthians 12:1-7; Matthew 7:21-23; Second Corinthians 11:13-15; Second Thessalonians 2:9-12; First John 3:24-4:11; and Luke 10:17-24. Also refer to statements of Saint Seraphim of Sarov regarding the working of the Holy Spirit among pagans. (See below.).

A further discussion of the significance of one's present life in relation to reincarnation of karmic energies (not of a "soul," per se, in Buddhist philosophy) versus the resurrection of the dead would be important to contemplate. Orthodox Christianity certainly espouses a belief in the interconnectedness of all things. The communion of saints in the Holy Spirit manifests this interconnectedness of God's creation. Certain spiritual phenomena manifesting a mystical connection between a living person and a deceased person are often cited as proofs of reincarnation. Such phenomena, however, need not be interpreted in this way. Spiritual affinity can exist between souls resulting in shared memories, feelings, and even physical resemblances, but such affinities should result in acts of charity, intercessory prayer, the acknowledgment of our interconnectedness, or repentance if one has attempted to access or manipulate spiritual forces through occultic practices such as "past-life regression," spiritism, or "psychic readings." In non-Christian systems, the living who resonate energetically in some way with a particular deceased person sometimes end up concluding that they themselves are the reincarnation of the deceased. It should not surprise us that demons would exploit such psycho-physical affinities between the living and the dead, even conjuring "memories of past lives," in order to deter human beings from faith in the resurrection of Christ and their own bodily resurrection with its practical implications for daily life. In Orthodox Christian understanding, such a denial of resurrection is detrimental to the whole meaning of life and the human person. We might say that such a denial actually results in the denial of personhood as having any eternal significance. For an appraisal of reincarnation and resurrection which approximates Orthodoxy see https://www.americamagazine.org/faith/2015/10/21/25-percent-us-christians-believ... . Another question to ask in this regard is, What is the difference between ego and the human person? Are they the same thing? Or different? In Orthodox Christian thought, ego and egotism divert the human person from the goal of conformity to the image of Christ's glorified Humanity. This conformity to Christ sanctifies the uniqueness of a human person.

In "Spring, Summer, Fall, Winter... and Spring," what might the rock, tied onto animals and the young monastic, represent in Buddhist thought? What might such a burden tethered to a person represent in Orthodox Christian thought? (See Genesis 3:19; Ecclesiastes 1:13-15; 3:9-12; 4:8; Isaiah 46:1-4; Matthew 23:2-4; Luke 11:46; Acts 15:10, 28; Galatians 5:1, 18; First John 5:3; Psalm 38:4; First Peter 2:1, 24; Ephesians 4:22; Hebrews 12:1-2; Matthew 11:28-30; Luke 9:23; Romans 6:5-7; 7:23-24; 8:1-2; Second Corinthians 4:17.)

Recommended reading in relation to viewing this film and "Ostrov" would be, at the very least, a synopsis of THE LADDER OF DIVINE ASCENT by Saint John Klimakos together with a reading of Saint Seraphim of Sarov's Conversation With Nicholas Motovilov. A synopsis of THE LADDER appears at https://orthodoxwiki.org/The_Ladder_of_Divine_Ascent . The conversation between St. Seraphim and Motovilov, entitled "The Acquisition of the Holy Spirit" is found at http://www.pravoslavie.ru/47866.html .

What steps of THE LADDER OF DIVINE ASCENT appear in "Ostrov" and "Spring, Summer, Fall, Winter... and Spring"?

What thematic elements of "The Acquisition of the Holy Spirit" appear in each movie?

What differences do you see between the two movies?

What elements of Buddhist spirituality are similar to Orthodox Christian spirituality?

How is Orthodox Christian spirituality different from Buddhist spirituality?… (mehr)

En ung mann bryter seg inn i folketomme hus. Han er ikke ute etter å stjele, men ønsker på en måte å leve beboernes liv mens han oppholder seg i husene deres. Han lager mat, vasker klærne deres og sover i sengene. Dessuten tar han alltid bilder av seg selv inne i husene han har brutt seg inn i. Når han forlater åstedet, er det knapt så noen kan skjønne at det i det hele tatt har vært noen der.

Alt går imidlertid ikke etter planen. Et sted er det ikke så folketomt som den unge mannen tror. En ung kvinne er mishandlet av mannen sin og har satt seg inne i et klesskap. Undrende følger hun med på hva inntrengeren driver med. Da han til slutt oppdager at hun er i huset, oppstår den en non verbal kontakt og gjensidig sympati mellom dem. Så kommer mannen hennes hjem, og etter et basketak mellom ektemannen og inntrengeren, ender det med at kvinnen blir med ham.

Kvinnen blir med på å bryte seg inn i tomme hus. Uten at de noen gang veksler et eneste ord, oppstår det en dyp kjærlighet mellom dem. En gang blir de overrasket av at huseierne kommer hjem midt på natta, og et annet sted finner de et lik. Det oppstår det problemer med politiet, og den unge mannen kommer i fengsel. Han må sone sin straff, mens kvinnen blir hentet av sin voldelige ektemann. Da straffen er sonet, oppsøker gutten alle husene han har vært inne i. Og ingenting blir helt som før ...

Filmen er regissert av Kim Ki-Duk, den samme mannen som står bak filmen "Vår, sommer, høst, vinter ... og vår". Jeg opplevde den som veldig spesiell og kanskje litt sær eller smal. Jeg satt like fullt som fjetret til skjermen det meste av tiden, fascinert spesielt av den unge mannen som aldri sa et ord og som øvde seg på å bli usynlig. At det nesten ikke var replikker i filmen, reagerte jeg ikke på. Ord var rett og slett ikke nødvendig, fordi bildene fortalte det som var verdt å si. Etter hvert ble filmen også uhyggelig spennende!

Filmen har fått en rekke priser fordi den er så spesiell. Jeg er veldig i tvil om jeg skal gi terningkast fire eller fem. Jeg tror det må bli noe i midten.… (mehr)