Morte a Venezia

Luchino Visconti's 'Death in Venice' is one of the most misunderstood masterpieces of cinema. Based on Thomas Mann's 1913 classic novella of the same name, the film not only capture the quintessential of the novel but also reinforce a powerful questioning through superb visuals. Adapted by Mr. Visconti himself who decided to focus on the Venice chapter only as well as to modify the occupation of the main protagonist, Gustav von Aschenbach who becomes a music composer (highly inspired by the composer Mahler), the film was also inspired by other Thomas Mann's novel like 'Doctor Faustus' or by Marcel Proust's writing. Often reduced and presented as a decadent film in which homosexuality and pedophilia are the main themes, the novel like the movie deals in fact with a much more complex and powerful dynamic.

Indeed the film is based on an equation between Death and Beauty as an aphorism for Perfection and in which the results is Time (or the lack of it). Perfection, Beauty is a chimer, pursuing it is pursuing Death as Time is passing by. At first von Aschenbach does not understand why the perfection of the form in his musical composition does not lead to the perfection of his symphony and therefore lose himself in a quest for Beauty following the young Tadzio as not only a symbol for this ultimate Beauty / Perfection but also as the Mask of Death. In this Venice, marked by Death and cursed by the plague, the Time is running out and the fascinating quest for Perfection finally appears to be a dangerous game to play.

All the notions that build up to the main questioning are revealed during this quest for Perfection and this race against Death. The notion of Urgency reinforced by an avoidable sorrow as Von Aschenbach realizes he is getting old in the hair dresser scene. The notion of isolation right from the beginning emphases by the personality of Aschenbach himself and showed by Visconti as someone cold and rigid and therefore alone. The notion of Desire which leads to the understanding of the main questioning: for Aschenbach, Perfection is reached through hard work it is a consequence not a fact. The Young Tadzio blows away this certitude. Does von Aschenbach desire Tadzio or is he fascinated by what he represents: Perfect Beauty?

The challenge of Luchino Visconti was to apply a superb cinematography and a precise narrative method to a film that in nature deals with complex concepts. By succeeding in this task Mr. Visconti delivers a haunting piece of cinema, a true emotional experience, a masterpiece.

"Slow", "slow", "slow"... I read many people complain "it's slow"... slow what? This movie takes its time. All the most beautiful things in life take time. When you make sex with your girlfriend would you try to make it last five minutes? No you would like to make it last the whole night. When you eat good food in a good restaurant would you like to finish it in two minutes? No, you sit down, enjoy the place, the food, the company and the wine. When you visit an art museum, would you rush through the rooms? No, you would move slowly, pay attention, and stop at the artworks that mean more to you. So why should a movie be different?

If you want speed, then eat at McDonald's, rush in the tube, watch TV commercials, and pay a prostitute for a 5 minute work.

If you are looking for real emotions, deep feelings and thoughts that will last in your memory and heart for a long time, then you don't want to miss this movie.

One caveat: don't go watching it for the gay theme. This movie isn't about gay love, if you look at it through this point of view, it will let you down completely. This movie is symbolism from beginning to end, it does not speak of what you see. It speaks of the struggle of the artist to reach the beauty, so close, always unreachable, and, like another reader perfectly commented, so inevitably connected with death, because the only perfection that a living being can ever attain, is in the death. If you look at the movie from this point of view, it will show to you for what it is: a complete masterpiece, from beginning to end.

Luchino Visconti was one of the greatest filmmakers in history. His bold narrative, his constant questionings and philosophical reflections easily surpass the work of most directors. "Death in Venice", based in Thomas Mann's novel, is arguably one of his best films. Many could disagree, but one has to wonder, how many film directors are able to summarize the entire Western philosophical and historical approach to beauty in one single, elegant, stroke of inspiration? Only one: Luchino Visconti.

What happens when a man is obsessed with beauty? As unpredictable as it may seem, what happens is that beauty is redefined in ways the man could not have anticipated. In a society enslaved to the heterosexual normative, a man should only find beauty in women. And yet, in this passionate story beauty lies in the body of a young boy.

However, one should first define what kind of beauty this Phoebus reveals. Could one find some sort of connection to Plato's thoughts in "The Banquet"? Certainly not. Here a beautiful spirit does not equal a beautiful subject, far from it, the mind and the intellect are worthless when the body is the only substance we can dare to grab; the Platonic Ideal world has no meddling with this world, the only world we know. In Visconti's film beauty answers, without a doubt, to the Apollonian concept of beauty as Nietzsche would understand it: Clean lines, symmetry and harmonic design that serve but one purpose: to conceal the true horror of existence, to veil and cover the real (it's only symptomatic then that the official discourse, which belongs to the symbolic order and the reality of the luxurious Venetian hotel brings the irreconcilable real to light, id est, the subversive discourse of the people who tell Achenbach the truth about the plague and the high count of bodies, and advise him to leave before it's too late). Kant would also elaborate beauty as the intrinsic relationship between life and death, and in this correlation beauty would be that which reminds people of death, which makes people accept the possibility of death; beauty could only be found in humanity's own mortality, as so many artistic masterworks convey so extraordinarily.

One could venture to affirm that Mr. Achenbach can discern young Tadzio's beauty in two different ways. First, he is the embodiment of Classic Greek Male Beauty because his body responds to Apollonian guidelines. Second, he reminds Achenbach of his own age, therefore his own mortality. Nietzsche's and Kant's understanding of beauty can come to terms in this riveting character.

According to Lacan's theories, Tadzio also places himself as a phantasmatic recipient for Achenbach's desire. In many ways, the young boy resides only in the imaginary order, he's first and foremost an image, an image full of erotic power and seductive force, but only an image at last. It's through sheer power of desire, that Achenbach seemingly vanquishes an entire life of repressed homosexual urges. Nonetheless, this is not a love story. There is neither a single conversation between Achenbach and Tadzio nor the briefest or faintest contact between them. There is only fantasy. Fantasy driven by desire. Fantasy that encapsulates and idolizes the nubile male body more than anything else.

Achenbach soon finds himself immersed in a tortuous experience. He can never reach the boy, he can only glance at him from a distance. He can never talk to him, only listen to his name when it's pronounced by his mother. He can never touch him, only envy the other boys who manhandle him during boyish roughhousing. He can never know him, only imagine him. And as Slavoj Zizek would explain, fantasy becomes more powerful than reality, fantasy becomes the fundamental support of reality. Because here Achenbach's desire is not only supported by the phantasmatic Tadzio, it depends and relies entirely on this phantom.

Perhaps Tadzio is transformed in the Lacanian phallus. The adolescent is the phallus Achenbach has long lost. Because it's made clear in the beginning of the book as well as in the first scenes of the movie, that Achenbach is a man deprived of joy, of happiness, of hope. The phallic jouissance has eluded him for so long that one as a reader or viewer starts to doubt if he could ever regain the phallus. But can the phallus be recuperated in homosexual dynamics? Lacan does not concentrate his theory in homosexuality. Sometimes it would appear as if the Lacanian concept of homosexuality is an uncomfortable byproduct of people's inability to reclaim a symbolic masculine or feminine position. Nonetheless, "Death in Venice" greatest accomplishment is to surmount these theory limitations as it ascertains a new way to understand beauty, a way to understand beauty beyond the materialistic limitations of the male and the female body.

Michele Foucault wrote in "Histoire de la Sexualite" about "bodies and pleasures" as well as poli-sexuality in Ancient Greece. Wouldn't life be healthier and better if one could concern only about bodies and pleasures, without worrying about the exact labeling imposed by social constraints, without worrying about finding the right prefix to confine one's sexual desire to a hetero-, bi-, homo-, or trans- sexuality? That question may go unanswered, but one thing is evident in Visconti's film: Art and beauty share one immortal truth: the ability to move men and women hearts in unforeseen ways; the ability to destabilize society's strict and rigid laws, the ability to find its way regardless of prohibitions or dire outcomes. "Death in Venice" as the title announces, it's not a story about love, it's rather a story about death and loss, about the possibility of beauty and the failure of desire.

Turn-of-the-century Venice is depicted in all its elegance and decay through the eyes of a composer who knows he has little time left to live. The composer is obsessed not just with beauty, but with the ideas behind beauty, and his theories are slowly proved wrong when he finds himself infatuated with a beautiful teenage boy. He becomes obsessed with the boy and amidst the backdrop of a city quietly dying with a plague, he simply observes and ponders, trying his best to keep his desires at bay.

The core of the film is in Dirk Bogarde's performance. As there is little dialogue in the film, he must act with his eyes and through his mannerisms, and he never falters. In the reflection of his eyes we see beauty as it is distinguished in the depths of all of our souls (well, those of us who have souls!). We see the awe, the pain, the fever, the fear, the desire and the ultimate surrender all in that forlorn face.

The music (most of it by Gustave Mahler) also reflects all this, and Visconti's incredible photography of the decaying Venice pinpoints the end of an era in a way that is both dreamlike and unsentimental (despite the romantic quality of the film).

The film is slow and langorous, like the hush of the ocean sweeping the shore. For those who like the visual quality of dreams and the somber romanticism of adagios, this film will be something to cherish forever.

I first saw "Death in Venice" when it was initially released in 1971. Today, I saw it again (by chance!) while I was channel-surfing. It had the same hypnotic effect on me that it had then. To wit: I sat down, vacuum cleaner in hand, and remained there. In 1971, at age 21, I recognized the film's poignancy but not in the way I was able to now, at age 56. Yes, it's slow-moving and not very much "happens". But its beauty, especially the wonderful close-ups and the use of Mahler's music, endures. Those familiar with Thomas Mann's novella of the same name,and other of his works (e.g., The Magic Mountain) will recall that nothing much "happens" in these stories, either. However, these classics (both in print and film) are apt to remain with us long after the latest special effects action film has disappeared.