Avatar

A crippled Marine joins a team of other humans from earth to displace a native people of another planet in order to exploit the natural resources over which they reside. The term “avatar” is a reference to the virtual world of “living vicariously” through a surrogate in another “world.” Thus, when you play World of Warcraft, the character which you play is your “avatar.” In this movie, however, they have managed to genetically create the body of an alien person, and the protagonist, through technology, is able to operate the body as an avatar. His mission is to learn the culture of the people so they can persuade them to move away. It’s a very simplistic moralistic tale with Manichean morality and stereotypical characters who obviously represent different “industrial complexes” of power to the filmmaker. There is the “corporate industrial complex,” represented by a greedy heartless fat cat corporation head who only cares about exploiting the natural resources and damn the inhabitants as savages (the resource material is called “unobtainium” an obvious reference to “unobtainable”). There is the “military industrial complex” symbolized in the mercenary who provides security, and only cares about killing people as his job, and then the “scientific industrial complex” represented in the compassionate scientist who wants to understand the culture and represents the Victorian “naturalist philosopher” notion of discovering the beauties of the natural world.

The story is a multicultural parable about the need to recognize our own prejudices by seeing through the eyes of the other. The Marine begins his mission by being a tool of the military and the corporation, but by the end he sees the world through the eyes of this primitive people (called the Na’vi) and ends up fighting against the humans and becoming one of the natives.

This story is also a pagan myth of Gaia goddess worship. Gaia is the pagan religious belief that the earth is a living organism and all living things are interconnected as “one”, and that “one” is god, a form of pantheism/panentheism. Gaia philosophy is what drives the extreme wings of environmentalism and it carries with it a corresponding hatred of technology as evil, because it depersonalizes life into mechanical functions, thus devaluing life, which justifies destructive selfish exploitation of nature. Technology is the enemy. This view posits human beings (or other sentient life forms) as mere servants of nature, which is worshipped as a goddess. It also believes in the “noble savage” myth of Rousseau, that primitive or indigenious native peoples who worship the earth are peace loving and harmonious with nature, while westernized civilization is what corrupts through science, technology and the destruction of nature in the name of “dominion.” Thus terms like “mother earth” versus “the sky god,” which is what Christianity is referred to as. The movie is an obvious parallel with American Manifest Destiny against the Indians as well as claims of “colonialism” against the West. When the Marine who has become a Na’vi avatar sides with the Na’vi, he says, “There is no green” where he comes from. “They killed their mother.” And in a critical political allusion to American foreign policy, the military leader says they are going to start killing the Na’vi in a “pre-emptive attack. We will fight their terror with our terror.”

In the movie we hear of “Ewa the goddess” of the natives, who makes up all living things,” “A network of energy that flows through all living things,” (standard New Age and Gaia doctrine). “Our energy is borrowed and someday we will have to give it back.” Like Native American religion, these natives kill an animal for food and then talk to their prey as a “brother, whose spirit goes to Ewa, and the body to the earth.” They claim that there is “electrical communication between the trees” that cover the planet such that it is all one big living organism that fights back against the bulldozers and military men. All the animals join in to fight against the exploiters, even the animals who were earlier seeking the Na’vi as prey. So, as in Gaia theory, the earth fights back against the evil human forces of exploitation (A theme also in The Day the Earth Stood Still and The Happening and others). And the image is one of “clearcutting” the rainforests as big bulldozers of the corporation begin plowing down the jungle.

Usually in movies, Christianity is linked up with the Enlightenment scientific industrial complex, as being the source of the problem through it’s theology of man’s dominion over nature. But in this movie, the only reference at all to this residue is the naming of the humans as the Sky People, a derivative of the Sky God of Christianity. But other than that, there is no explicit reference, thus making this more a movie about modern Enlightenment materialistic exploitation of nature versus the pagan mother earth religion.

The community of Na’vi also represents the oneness of existence. When the Marine avatar becomes accepted into the community, he is told he is “born twice. The second time earning a place among the people.” And the ritual is that they gather in a circle and all place their hands on one another, all the way to the accepted one, creating a huge circle of interconnectedness, embodying this theory of oneness, but also of the value of the community for individual identity.

One cannot help but notice the irony of a movie about the evils of corporate greed, and scientific technology in depersonalizing nature — a 3D movie made possible through the advanced scientific technology and greediest capitalist corporate environment that makes the biggest carbon footprint on the planet: Hollywood. In the movie, the “sky people” are criticized as “thinking they can take whatever they want.” But then the Na’vi leader yells his war cry, “This is OUR land. They cannot take whatever they want!” Kinda hard to take seriously a claim to private property, when the entire Gaia philosophy in the film is predicated on the negation of private property.

Twilight: New Moon

In this Twilight series sequel, Bella, having fallen in love with a vampire, is now falling in love with a werewolf. What a dilemma for this love triangle. Should I love forever the vampire I cannot be with or the werewolf right beside me? Seriously though, first let me address the underlying myth that this shares with the first movie. We have a world in which the Cullen “family” are “good” vampires who seek to do good and abstain from their human bloodlust, as opposed to “bad” vampires who do kill humans. But all vampires are sworn to a code that dictates they never reveal themselves to humans or they will be executed by the vampire council in Italy. Now, we have werewolves who are not evil, but essentially good, and whose purpose is evidently, NOT to kill humans but to kill vampires. So in this mythology, werewolves only accidentally hurt humans if they get upset and their animal nature takes over.

I don’t know a lot about Mormonism, not being one myself, but I understand that the original author is a Mormon, which brings some clarity to the underlying worldview of the story. As I understand it, in Mormonism, redemption is ultimately achieved through moral living. People can redeem themselves by doing good deeds that outweigh their bad deeds. In other words, vampires CAN suppress their evil nature and be good. This is why Bella replies to a comment about evil nature, “It’s not what you are, it’s what you do.” This is opposed to, for example, the Judeo-Christian view of human nature that what we are results in what we do. Orthodox Christianity claims that no matter how many good deeds we do, they cannot cancel out our evil nature, which ultimately condemns us. Redemption is therefore found in having our nature changed by spiritual rebirth not suppression of our evil drives. The reason why Edward won’t “turn” Bella into a vampire and therefore be together forever is because when you do so, you lose your soul and are damned. This is when Bella disagrees and tells Edward, “You couldn’t be damned, it’s impossible.” He does too much good as a “good” vampire. “It’s not what you are, it’s what you do.”

The big obvious metaphor that we are hit over the head with in the movie is Romeo and Juliet. We see Bella and Edward studying the play, and watching a movie version of it in class. And Edward can recite the dramatic sacrificial love lines from heart. And of course, this becomes their own dilemma, as Edward wants to have the vampire council kill him, once he thinks Bella is dead. She becomes his only reason for “living.” And then, when Bella saves him from the vampire council by saying “kill me, not him,” she shocks them all that a human would do this in love for a vampire. The whole thing is a reflection of the cross-cultural love story of Romeo and Juliet.

I believe that the reason why this series of stories is so popular with women is because it focuses on relationships affected by this struggle of human nature. Another element of Mormonism that seems to connect with middle America is it’s traditional values. Here is a story that depicts strong men with violent natures (both the vampire and the werewolf in love with Bella), suppressing that nature and turning it into positive redeeming protection of the woman. Maybe this is a kind of backlash to the emasculated men of modernity. Edward is erudite and educated, but his drawing power is in how he sublimates his primal drive for Bella’s sake. He would rather give up his eternity than let her become defiled. He protects her virginity. Even when she decides to become a vampire, he says he will help her do so, only on the condition that she marry him. This is NOT your average male mook, moron, or stud depicted in most advertising and entertainment. And Jacob, the werewolf, who falls in love with Bella, is a beefy mechanic earthy guy who also sublimates his own nature to let Bella in and to protect her (I heard the women in the theater breathe out sighs of joy when he takes off his shirt – I kid you not). These are all the negative stereotypes of the male in our culture that are subverted in the story into positive examples of strong powerful males rescuing, protecting, and providing for the heroine female. This is traditional moral values on the roles of male and female subverting modern notions.

SIDE NOTE: Something struck me that I didn’t catch in the first movie. This notion of the vampires shining like diamonds when out in the sunlight seemed a strange new idea to me, and I wondered where it came from. As I understand it, Mormonism believes in polytheism, that there are many gods. A Bible chapter they point to is John 10 where Jesus quotes Psalm 82 in saying, “Have I not said, you are gods?” But in Psalm 82, it talks about a council of “gods” that God sits amidst, also called “sons of God.” The problem is that the Hebrew word for “gods” is elohim, which has different meanings in different contexts. While orthodox Christianity understands elohim in that passage as divine beings (such as angels), Mormons consider them actual gods, and examples of what all humans can become. But here’s the kicker. An orthodox Christian scholar of ancient Near Eastern languages, Michael Heiser (thedivinecouncil.com), has made an argument that another verse in Psalm 82 describes these sons of God as “falling like the shining ones [‘princes”].” This is also linked to a famous Bible passage, Isaiah 14, believed to be talking about Lucifer, the fallen angel, “O star of the morning, shining one [son of the dawn].” Again, Christians would see this as divine beings such as angels, while Mormons would consider them as actual deities. Maybe this is too speculative, but it appears that the Mormon author is casting the preternatural beings of vampires, as elohim, gods, shining ones. Some are fallen, some seek to do good. At one point in the movie, Bella goes to Italy and the council of elohim, I mean vampires, actually meets somewhere in or around the Pantheon, the oldest building in Rome, which was a pagan temple to the gods (plural, as in vampires?).

2012

In this end of the world story, we follow John Cusack trying to save his estranged family along with a few others all over the world, before the earth’s crust shifts and destroys all life with tsunamis after the planets all align (Anybody remember the predictions of the Jupiter Effect back in 1982? — 2.0). Interesting how there has been a spate of end of the world movies in the last few years, such as The Day After Tomorrow, Knowing, The Day the Earth Stood Still, The Road, and The Happening. Although I would say that these kind of disaster stories are in our DNA, because they continue to come up through all of history. One is reminded of all the parallel Flood stories in Mesopotamia, Sumer and Babylon as well as the Hebrew version of Noah’s Ark. Whether one believes they are legends or history, they all reflect our inherent need to face our mortality and values in life. There’s something about facing imminent and unavoidable mass destruction that makes you reevaluate what you are wasting of your life, and the need for change, repentance.

The obvious literal parallel of Noah’s ark is in 2012, as they build 7 huge arks to save important rich people who can pay their way with Euros (since dollars are not as trustworthy), along with a bunch of animals and important art works. The Ark concept was used in Knowing and The Day the Earth Stood Still. But interestingly, whereas the two “Day” movies and The Happening impute some environmentalist blame on mankind for causing it, 2012 does not because it is a huge influx of neutrinos from the sun that boils the earth’s core and causes the shift in poles and “earth crust displacement,” not unlike continental drift only really really quick. Regardless of this lack of moral blame, the movie still exalts a kind of nature worship that displaces supernatural religion with a humanistic naturalistic “we are all children of the earth” substitute. Here is how it does this:

There are all kinds of religious references in the film, from people praying to the cliché kook holding a “The End is Near” sign. A kooky but correct “Art Bell” character explains, “It’s the apocalypse, the end of days, like the Hopi Indians saw, the I Ching, even the Bible – kinda.” Kinda? There is a reference to the supposed Mayan calendar prediction to the year. But like all good humanistic subversions, the point is to undermine those religious images with a new humanistic definition. Thus, we see massive symbols of religion all over the world being destroyed, from a Tibetan monastery in the mountains, to the Rio de Janeiro Jesus statue to a long sequence of the Vatican being crumbled into dust and flames along with St. Peter’s and the Sistine Chapel. The extended detail and lingering on this particular Vatican destruction seems to illustrate an extra hatred and intolerance for this Christian religion by the filmmaker. The cracking of the Sistine ceiling goes right through the hands of God and Adam in the Creation of Adam, “splitting man from God,” a symbolic statement of this event. Interestingly, the director was too fearful of a fatwa being put on his head, so he avoided showing the destruction of any Islamic holy places, probably the only reason why he didn’t show the destruction of Jerusalem, since the Islamic Mosque resides in the heart of the Jerusalem Temple area. Evidently, Emmerich saved his hatred and violence for the peaceful religions that would not murder him for attacking them. When the US president gets on TV and tells the world, “We are one family stepping into the darkness together,” he begins to pray the 23rd Psalm, but is cut off before he can get past the first sentence. Another expression of the powerlessness of his Christian faith.

The central struggle in the film is the contrast of values of survival and self-sacrifice, as we see various versions of each worldview battling with each other through the different characters. The prominent one being a scientist and a Whitehouse politician from America. The politician exposes the cold reality why the government didn’t tell the people to prepare, because “Our mission is to assure the continuity of our species,” and of course if they told everyone, there would be mass pandemonium and anarchy, which would result in no one getting saved (and pandemonium does in fact, happen). As he says, “What did you think, the world’s going to sit around and join hands and sing Kumbaya?” The scientist thinks everyone should know the truth so they have time to face their demise together to comfort one another and ask for forgiveness. This is a good ethical conflict because both sides contain an equal amount of truth that causes us to think through values in conflict.

The politician says, “Nature will choose from itself by itself who will survive,” as they are about to push on without letting a crowd of people into the arks because there is not enough time or room to do so. And the scientist makes the thematic statement of the film, “To be human means to care for each other. Can we stand and watch each other die? The moment we stop fighting to save each other is the moment we lose our humanity. Everyone out there has died in vain if we start a new future with an act of cruelty” (namely leaving the extra crowds of people behind). This statement, coming as it does from a scientist as the symbol of nobility, embodies the storyteller’s view of the moral conscience residing in science rather than religion. This reflects the common modern worldview that believes religion is powerless, and then promotes morality without religion through a scientific viewpoint, which is all rather problematic, since science provides no foundation for morality. Only the religions that have been deconstructed or destroyed by the storyteller provide that transcendent basis for such a value system.

The Road

A dark bleak view of humanity with a sliver of hope. This faithful adaptation of the Cormac McCarthy novel has an unnamed man and his unnamed son (thus suggesting a mythic narrative) in a very different kind of road trip movie. They are traveling south to the Eastern coast in a post-apocalyptic America, trying to find “the good guys” in a world of human gangs turned cannibals through survival of the fittest. No food left, not even animals to eat, due to some unnamed global catastrophe that reflects more of global cooling than global warming. They are surrounded by earthquakes, erupted volcanoes, burned up forests, and increasing coldness. There is no real plot to this story of father and son moving from one nihilistic situation to another, from one gang of cannibals to another, interrupted by stretches of travelling, again, very faithful to the book, and actually captivating in it’s touch on primal drives and primal relations.

It’s really a character study of father and son, as son learns the values of survival while maintaining that shred of human value in the midst of a world without values. As the father answers his son’s question about whether or not they would eat humans, “we wouldn’t eat anyone, cause we’re the good guys and we’re carrying the fire within.” That reflects the very simple black and white morality of the story, as some critics might suggest is a “Manichean view of good and evil.” Good guys who love and help others, and bad guys who eat others.

There is a thread of religious thought through the film which also is faithful to the book, sometimes to the exact words. At the beginning we see them pass a billboard with the graffiti of a bible verse from Jeremiah: “Behold the valley of slaughter.” Stories just tend to feel more “deep” when they reference Bible verses, especially in King James language. Anyway, the religion seems to be one of a replacement of God with humanity as the object of true worship. The father says some esoteric things like, “the child is my warrant” [to carry on]. “If the child is not the word of God, then God never spoke.” And another time about the child to an old man travelling companion: “To me, he’s a god.” To which the old man says, “To be on the road with the last god is a dangerous situation.” When the son asks his father. “How would the last man alive know he was the last man?” The father responds, “God would know.” The old man then says, “There is no God up there,” in this godforsaken world. But the father responds to his son quietly, “If I were God, I would have made the world just so, and not any different. And so I have you.” This would seem to suggest that the father has a view of a providential God who somehow mysteriously, and without giving us the answers, works through suffering. In a way one could read this as an affirmation of God in the midst of such suffering.

But I am not sure that is the point for the filmmakers. After all, God is replaced by the son for this man. The father puts all his hope in his son surviving to find the good guys and live with them. The son becomes the father’s hope, and God appears to be a metaphor for that hope. So when they stumble upon a survival shelter filled with foodstuffs, they pray (including the gesture of folded hands) not to God, but to the people. “Thank you, people,” they mumble, which certainly doesn’t reflect the Judeo-Christian attribution of all blessings to God, whether received through men or not. I suspect God and religion in this story is a picture of an optimistic mythic construct to help keep a person going — a metaphor for “human goodness,” which is all rather ironic, considering the bulk of humanity is out to eat them like packs of animals following an evolutionary ethic of survival. But it appears that the story contains that humanistic optimism in the goodness of man, that no matter how bad the world can get, there will always be some good people seeking to do right. The only question is: Whose right? By what standard is their right any more right than the cannibal’s right? Is their sense of right rooted in subjective humanity with its equal and opposite extremes of cruelty and mercy, or an external objective deity to whom man is accountable? Is that God hiding in the suffering or is he a metaphor for humanity creating its own values in a world without meaning? I am not sure what the story is really suggesting, but I suspect it is the latter.

The Box

Norma (Cameron Diaz) and Arthur (James Marsden) are a married couple with child in the 1970s during the transmission of the Mars probe. They have a troubled life losing her job and his promotion and receive a strange gift from a man (Frank Langella), Arlington Steward, who looks like a scary shadow of death with his deformed face (soon to be revealed as from a lightning accident.). The gift is a little box with a button in it. If they press the button within 24 hours, two things will happen. First, someone they do not know will die, and two, they will receive one million dollars. So this is a movie that sets up a moral dilemma to stretch our minds about conscience, values, and human freedom.

Of course, they are pressured to push the button and their lives start to unravel because of it, until the end when THEY become the victim of another person’s choice (who does not know them) to push the button. What they don’t realize is that the second moral choice for those who push the button is this: Either suffer their child to be blind and deaf for the rest of their life, or kill their spouse. The movie ends up with a lot of weird Twilight Zone type scenarios of strange cult like behavior from people who are all in on it, and some strange connection to the Mars landing. But what looks like an occultic movie is actually naturalism and everything has a natural explanation, including Arlington Steward with the strange face and box. He’s actually inhabited by a Mars intelligence through being struck by lightning — oh, it’s all too confusing. But they make the point a couple times in the movie with a famous Isaac Asimov quote: “Any advanced technology is sufficiently indistinguishable from magic.” And they show this quote up against a picture of Jesus from the New Testament times. So the suggestion is clear: Naturalism. Religion is simply an attempt to explain technology that is sufficiently beyond our grasp (such as Mars alien life forms and their technology to control us).

Another thematic element in this complex film is Jean Paul Sartre’s existentialism. The filmmakers go out of their way to emphasize a reference to Sartre’s famous play, “No Exit” about a group of people who are in a hotel who are dead, and discover that hell is not eternal damnation by God, but rather, self deception, “bad faith” in letting others define us rather than we defining ourselves through our own choices. Sartre believed, and promoted in No Exit, that “existence precedes essence.” That is, we are not created by a God which would make essence precede existence. Rather, we first exist in a meaningless universe that we must not seek to find meaning outside ourselves. In this sense, we are “condemned to be free” that is, we are absolutely free, and without external definition by other values or choices or standards. In short, there is no God, we create ourselves through our choices. So to Sartre, if we seek our meaning (essence) outside of ourselves, we are letting others define us and therefore are exerting “bad faith.” In his scheme, we must embrace our meaninglessness and accept our own responsibility for creating ourselves, our reality. This worldview is essentially one of idolatry and self-deification clothed as an assertion of freedom and responsibility. In the movie The Box, Norma is a teacher teaching the play “No Exit” to students who quote the infamous line, “hell is other people.” This would mean that if we let others choose for us, we are placing ourselves in a hell of our own making, letting others define us, etc. The school is putting on a play of “No Exit,” and in one scene, “No Exit” is written on the windshield of a car. Another statement is made, “Unfulfilled wishes is hell.”

So in this context, when Arlington Steward in the story says to Norma, regarding whether she should press the button or not, “listen to your conscience,” it probably doesn’t mean quite the same thing as a Judeo-Christian appeal to conscience. This appeal is to listen to yourself, not others. At one peculiar moment, Arthur is absconded by the cultic members helping the Martian and is given an option to choose between three water portals (strange doorways of water created by “magical” technology). “Three paths. One is salvation. The other two, eternal damnation.” He picks number two and is brought back to his beloved wife safely. But then later, when Arthur and Norma are given another choice of letting their son be deaf and blind for the rest of his life or shooting Norma dead, Norma sacrifices herself and has Arthur shoot her to save their son. Interestingly, Arthur was shown the afterlife when he has his journey through the water portals (a symbol of baptism?), which is what gives him the courage to shoot his wife because he believes they will be together again. There is a lot of religious imagery here, but I think it is subverted by the notion of secular existential freedom. When Norma asks Arlington, “Can I be forgiven?” He responds, “There are two ways to enter the final chamber, free or not free. The choice is yours.” So, the only forgiveness is in being free, NOT in following an external code or “other’s choices.” It’s almost as if the “vision of the afterlife” is a deception (technologically created) that breeds bad choices in this life of the willingness to kill another because of deferred hope.

It turns out the whole thing is a Martian experiment at a distance through Arlington who was somehow possessed through the lightning strike. Arlington says the one factor not accounted for is “The Altruism quotient. If you humans cannot subordinate your desires to more important values, I will be compelled by my employers (Martians) to exterminate you.” Hmmm. This would be quite frankly a complete contradiction of the existentialist claim of self definition, since subordinating one’s choices to “more important values” is in fact, allowing external others to define us. So I am not sure if the filmmakers are aware of this blatant unlivable suggestion of existentialist freedom. It wouldn’t surprise me, since it is a common hypocrisy of this worldview to demand complete freedom from all moral accountability for one’s self, and then to seek to impose their own morality on others. This was embodied in Sartre’s joining the anti-nuke movement because nuclear arms were somehow “immoral” to him. So he demanded no moral standards for himself, while imposing his own moral standards on everyone else. A common behavior of those who fancy themselves gods.

Where the Wild Things Are

The story of a young boy, Max, who struggles with loneliness and anxiety that is expressed in temper tantrums of frustration. When he feels neglected by his single mother who has a boyfriend, and his older teen sister who ignores his affection (nothing abnormal or dysfunctional, just the realities of life), he runs away and withdraws into an imaginary world of his own making, where the wild things are. In this world, he becomes king over the huge monsters who have adult voices, but all act exactly like children, or indeed, exactly like Max, running wild, having dirt clod fights, building a fort (“the place where only things you want to happen there happen”), but also throwing tantrums of jealousy, anger, control and selfishness. As Max experiences the consequences of his own behavior played out in the immaturity of the Wild Things, he begins to face the responsibilities of growing up – negotiating differences, delegating authority, becoming concerned for other’s feelings and maintaining loyalty. Through this journey of imagination, Max begins to see the self-destructive effects of staying a child and garners the nerve to go back home where he belongs, to his imperfect, yet loving mother, because Max is growing up. The key moment being when Max looks at the deterioration of the wild things into selfishness and blurts out, “I wish you guys had a mom.” Obviously, kids need moms, they need adult parents to shepherd them into adulthood by helping to curb their selfish tendencies. A coming of age story that incarnates maturity, not in sexual discovery as most coming of age movies, but in relational community and adult supervision.

Cirque Du Freak: The Vampire’s Assistant

Darren is a high school student with a best friend, Steve, who gets him in trouble, and who experiences existential angst in a typical suburban family that repeats the mantra of boredom to him, “a productive life. College, job family, college, job family.” His dread is compounded by the belief that “we’re all gonna end up in the same place (dead) whether we like it or not.” When he visits a circus freak show in his town, he discovers it is led by a “good” vampire who doesn’t want to kill people, just suck their blood a little. Turns out that a band of “bad” vampires who still kill people are trying to start a war with these “good” vampires in order to get some real blood spilt. Darren becomes a half vampire in order to save his best friend from dying, but unfortunately that friend gets caught up with the bad vampires. So we now have best friends on opposite sides of this building war.

But the real theme behind this story is that of determinism and free will, namely, that biology is not destiny. We create ourselves through our choices: Existentialism. Early on, we hear Steve talk about his “bad blood,” which is confirmed by the good vampire later. And as he says that, we are taken on a cinematic journey into his very blood cells to see that there are evil “elements” in his DNA. We hear the phrases, “Destiny, we all have a destiny,” “It’s all been written down in a book.” After Steve goes “bad vampire” he tells, Darren, “Too late, I have my destiny, you have yours.”

However, the tension of free will is woven in throughout as we hear the lead vampire, John C. Reilly, state, “I may write the script, but the characters seem to do what they want.” And Darren is told, “You seem to have a lot of free will” because he is able to avoid drinking blood even though it will ultimately kill him. Finally, when Darren struggles with whether or not he will become bad because he is a vampire, his monkey girl girlfriend tells him the theme tagline: “Being human is not about what you are, it’s about who you are.” Darren concludes, “Just cause I’m a vampire, doesn’t mean I’m blood thirsty.” Thus the film argues against Original Sin in that it concludes we can have control over our natures to do good or evil and there is no inherent evil to our nature, merely natures that can be used for good or evil (thus, the good and evil vampires, a similar concept to the Twilight series).

Another way of looking at it: “What you are” is an argument for identity being rooted in an essence or substance (biology), but “Who you are” is identity being rooted in personhood or free will.

There is some comfort here for those of us who consider ourselves freaks in society and don’t fit in as we are shown that everyone has their place and special purpose to perform, though of course, we must choose to do so.

Monsters Vs. Aliens

Susan Murphy is struck by a meteor and grows to be 50 feet tall, which, needless to say, jeopardizes her wedding plans with a television weather reporter. Also, she is captured by the military and imprisoned with other monsters they’ve captured over the years. Susan, as the “50 foot woman” meets the Missing Link, Dr. Cockroach and B.O.B., which are homages to the monster movies of the 50s and 60s: the Creature from the Black Lagoon, The Fly and the Blob. Meanwhile, a hostile alien robot has come to earth to “extract” the special substance that made Susan grow big and strong, so that he can become powerful and take over the earth, destroy it and start his own civilization of clones of himself. This bad guy alien is an expression of colonialism that imperialistically exploits other “worlds” for their natural resources and then destroys the inhabitants in order to make it his home.

This appears to be a feminist woman’s empowerment story. We follow the journey of Susan, who begins her story as a weaker woman who gets her self worth from supporting or following a man, her fiancé. The fiancé is a self-obsessed man only concerned with his own career, and not with Susan’s concerns at all. So when Susan becomes huge and even saves the city by destroying a robot, the fiancé breaks off the engagement because as he says, he can’t be in someone else’s shadow, and her shadow is particularly big. In other words, he wants a woman in HIS shadow and any “powerful” woman, or a woman who has become “big” (an obvious metaphor for a successful career woman) is too intimidating for him. He perceives that the relationship exists to serve his interests, not hers, a common accusation against “patriarchy.”

Susan realizes that her fiancé is a jerk and was only concerned with himself, so she muses to her monster friends that she doesn’t need a man to accomplish great things in life, after all, it was she who fought and destroyed an alien robot, not HIM. She stands to her full 50 foot height with clenched fists of empowerment (lacking only the Virginia Slims cigarette due to Hollywood political correctness) and says, “I’m not going to short change myself ever again.” And at the climax, when she has the chance to “become normal” by becoming small again, she chooses to become 50 feet again to save her monster friends, who have become more important to her. So at the end, when her fiancé asks for her back (for obvious selfish reasons again, to benefit his career), she stands him up and makes a fool of him and walks away, not needing a man as a fish needs not a bicycle.

Surrogates

This is a story of cop Tom Greer (Bruce Willis) in a world where people live their lives through robotic surrogates that they control remotely through virtual computers. The moral of the story is spoken right up front in the narration by the human activist that “We weren’t made to live life through machines, “ and that “what it means to be human is to sacrifice yourself for a higher cause and purpose.” There are people living in surrogate free zones because they want to be more human. It turns out there is a weapon that will kill people through killing their surrogates, never possible before. But the big crime turns out to be the repentant creator of the surrogates attempting to download a virus that will breakdown every surrogate in the world so that people will be forced to life real life again. The movie is really just an amplification of the avatar “social networking” that already goes on online. People live through false identities, they choose to all be younger and prettier avatars than to accept themselves as they really are. They become shadows of themselves, projections of their fantasies rather than reality. They don’t want to face reality. They seek to experience the pleasures of life without having the consequences. But as a main character says, “we must sacrifice certain pleasures to be truly connected.” So the cop and his wife suffer from the loss of their son, and she seeks to stay in the false world, while the cop seeks to redeem their marriage and make the human connection in their real bodies and souls. By the end, when the virus works and all surrogates drop, we see a lot of fat people walking around outside in their pajamas dazed as what they have been missing in the real world, but certainly better for it – because “We were not meant to live life through machines.”

Pandorum

The world overpopulates and sends a ship of thousands of people to a distant planet to start over. But in the midst of the hyperspace sleep, some of them come to and realize that there are creatures hunting and killing survivors around the huge space ship. Turns out these creatures are some of the original passengers, who were accidentally mutated by being fed strange nuclear chemicals and turned them into predator monsters. Pandorum refers to the psychological state of coming out of hypersleep and becoming so disoriented that you go crazy and do things like killing everyone on board by jettisoning their pods into space. Of course, this is what happens to the captain who argues with the hero at the end about destroying lives on board. The captain who becomes a villain in his pandorum state says, “It’s easy when you free yourself from the chains of morality.” The theme of survival versus sacrifice and these mutated creatures are pure predators and the humans must save the rest of the hypersleep passengers on the ship by resetting the nuclear reactor on the ship. The story seems to be comparing pure survival and predatory nature with a moral approach to being human.