Counterfeit Sex

Gillian Flynn's novel of a highly dysfunctional couple, a marriage of ciphers, was a sensation when it came out. When David Fincher directed the adaptation, many admirers cited the satire. Nick Coccoma in Critics at Large couldn't find it.

S&M: David Fincher’s Gone Girl

Ben Affleck stars in David Fincher's Gone Girl

This review contains major spoilers for Gone Girl. 

“It was long. It was awkward. It had a terrible ending.” So one fellow patron declared at the conclusion of Gone Girl, the latest offering from David Fincher. I might nuance the first statement a bit. Fincher’s movie clocks in at two and a half hours, and though you don’t feel every second ticking by, you certainly sense the lugubrious pace by the second half. As to the ending, it’s insane for sure. The truth is, though, that the wheels fall off this bus well before the finale—about the same time the minutes start to hit you like a bag of rocks. And finally, some might dub the film’s feeling as awkward, the go-to adjective of we Millennials. But I would reach for a stronger descriptive. Sadomasochistic, for instance. Despite these quibbles, the tenor of the moviegoer’s opinion I’d agree with. Fincher’s taken Gillian Flynn’s novel and rendered it into a narrative that not only lacks almost any dint of crime genre thrills, mystery, and tension, but also exposes the shoddy character of the author’s writing. Not having read the book, I don’t know if these problems derive from the source material or Fincher’s direction. What I do know is that Ben Affleck’s performance as Nick Dunne saves this movie, even as it turns the filmmaker's intent on its ear.

The Illuminating Backdrop

Director Sophia Coppola doesn't make movies driven so much by plot as they are by mood and suggestion. Nick Coccoma examines in Critics at Large how that quality enhances her latest film.

Mimetic Desire: The Bling Ring

Emma Watson in The Bling Ring

Sofia Coppola’s first movie, The Virgin Suicides (1999), treated a cadre of teenage sisters and their relationship with the material and moral strictures surrounding them. With The Bling Ring she comes full circle in a way, but the detours she’s taken in the intermediary years bring her to a very different vantage point. Once again, a group of adolescent girls (plus one boy) are the main characters; once again, the effect of materiality and culture is the theme. But her take on this material is informed now by her intervening films, Lost in Translation (2003), Marie Antoinette (2006), and Somewhere (2010). Without those reference points, you could slip and pass off The Bling Ring as a pointless affair. So did the woman next to me in the theater when I saw it, who pronounced it the worst movie she’d ever seen (did she forget the Baz Luhrmann movie playing next door?). But with Coppola’s oeuvre hanging as an illuminating backdrop, The Bling Ring reveals itself as perhaps her most biting, damning portrait of society yet.

Death-In-Life

Besides being the great immigrant epics, the first two Godfather films (we'll charitably ignore the unnecessary Part III) are seeped in Catholic sin and guilt, two themes that fascinate writer Nick Coccoma in this piece from Critics at Large.

Cycle of Sin: Christian Themes in The Godfather

There's a scene from the movie Walk the Line, James Mangold's 2005 biopic about Johnny Cash and June Carter, in which the guitarist (played by Joaquin Phoenix) stands with his two band-mates before Sam Phillips in the recording booth of the latter's famous Sun Studios. Cash is a nobody at this point, desperate to make a record, but no sooner does his trio start playing a chintzy gospel tune they heard on the radio than the studio manager halts the performance. Flummoxed, Cash inquires if the problem originates with the song or his singing. “Both,” Phillips declaims. A chastened Cash asks what's wrong with his singing. Phillips answers with a sly smile: “I don't believe you.” At that, the musician takes umbrage with the suggestion that he doesn't have faith, pushing Phillips to level question at him that lands like a ton of bricks:

"If you was hit by a truck and you was lying out in that gutter dying and you had time to sing one song; one song people would remember before you're dirt; one song to let God know what you felt about your time here on earth; one song that would sum you up—you telling me that's the song you'd sing? Or would you sing something different? Something real? Something you felt? 'Cause I'm telling you right now, that's the kind of song people want to hear. That's the kind of song that truly saves people."

Imponderable Questions: The American Civil War

If there's one thing that the divisive political climate in America today reveals is that the Civil War, one and a half century old, has never been settled. For decades now both writers and filmmakers have addressed its irresolvable issues. Nick Coccoma delves into some of the best work to emerge from this tragic conflict in Critics at Large.

The Civil War on Page and Screen

The flurry of commentary last month on the fiftieth anniversary of President Kennedy's assassination just about drowned out all voices noting the sesquicentennial, in the same week, of another seminal presidential moment: Lincoln's delivery of a certain address at the dedication of the national cemetery in Gettysburg. One and a half centuries have passed since that two-minute speech, one and a half centuries since the battle that shares its name. And yet, as we roll into 2014 and begin the fourth of a five-year-long anniversary, Americans still face the imponderable question of the meaning of the Civil War. It demands an answer because the Civil War is the defining event of American identity—how we understand it determines how we understand our national character and purpose. It demands an answer from more than just Americans, too, for the question bears on the broader subjects of the viability of democracy, the ethics of war, and the meaning of human life and effort.

The Tragic Ballads of Eugene O'Neill

If there was a playwright whose plays could open up wounds (and sometimes provide the salve to heal them), it was Eugene O'Neill. Nick Coccoma, in Critics at Large, examined the nature of those wounds while exploring the Catholic themes within them.

Prodigal Son: The Catholicism of Eugene O’Neill

Eugene O'Neill

A few years ago, filmmaker Ric Burns released a documentary on Eugene O’Neill for PBS that featured several notable screen actors performing excerpts from the playwright’s works. Among them was Christopher Plummer, who confesses to Burns onscreen that he hadn’t always had a passion for the writer. “I felt,” he explains, “that he enjoyed being indulgent – there’s a great indulgence in him.” Plummer felt drawn to the British playwrights instead, preferring their understated approach to O’Neill’s sturm und drang. But the latter bled Irish blood, and while the English may button down their emotions and their prose, the Irish are the people who throw back a Jameson, break into ebullient reels, and then slay you with a tragic ballad. Weighed down with collective psychic baggage accrued over centuries of suffering, they let alcohol uncork their pent up agony into an aesthetic emotional flood they’d readily drown in. Plummer’s observation is right on one level, and O’Neill did in part cultivate and relish his image as a tortured artist. But this truth, as Plummer himself admits, misses the bigger point: that O’Neill’s indulgence inevitably bowls you over, the way Plummer’s performance of James Tyrone from Long Day’s Journey into Night does over the documentary’s next few minutes, or Jason Robard’s ones, or Vanessa Redgrave’s. O’Neill plumbed the depths of his haunted soul with a naked vulnerability that demands respect – it may be shameless, but it’s remarkably ambitious in its insistence to be heard. He single-handedly took American theater from the basement to the rafters, and grabs you by the throat in the process. When you listen to it, his language becomes, as Plummer put it, “uncannily one’s own.”

Dorothy Day

And his anguish was real, after all. Scarred by his mother’s morphine addiction, he, like the other men in his family, struggled with severe alcoholism. Tuberculosis nearly killed him and he took to the seas to escape his inner demons. As a young man carousing about the bars of the Lower East Side, he would regale his friend and sometime-sweetheart Dorothy Day with drunken recitations of Francis Thompson’s “The Hound of Heaven.” He “would sit there, black and dour,” she recalls in her autobiography The Long Loneliness, “his head sunk as he intoned, ‘And now my heart is as a broken fount, wherein tear drippings stagnate.’” The poem’s theme – of God’s ceaseless pursuit of the fleeing sinner – fascinated the (at the time) agnostic woman. Elsewhere she describes holding him in bed as he shivered into intoxicated sleep. He, in turn, urged her to read St. Augustine’s Confessions. The effect it had on her was undoubtedly more than he imagined – Day, of course, had a major conversion to Catholicism and became famous as the founder of the Catholic Worker movement. Her communal life of prayer and works of mercy with the poor of New York – and the national movement it sparked – led historian David O’Brien to dub her “the most influential, interesting, and significant figure in the history of American Catholicism,” and the Vatican to open her cause for canonization.

In Excelsis Lincoln

Just as Steven Spielberg's Lincoln was settling into movie theatres, critic Nick Coccoma wrote this captivating study of the enduring myth of the both the man and the legend - especially in film - for Critics at Large.

Abraham Lincoln: Myth and Man

Who was Abraham Lincoln? Americans have mined that question since the moment he died from an assassin’s bullet on Saturday, April 15, 1865 at 7:22am. They’d wondered about it long before that tragic day, in fact, ever since he stepped out from prairie obscurity onto the national political scene in the late 1850s. Proffering the answer has yielded prodigious results: the number of books written about Lincoln and the Civil War now equals the amount of days that have passed since Lee surrendered to Grant. A museum attached to Ford’s Theatre recently stacked a pile of Lincoln biographies into a 35-foot tower for display. Writers have spilled more ink about the sixteenth president than any historical figure save Jesus of Nazareth; he lays claim to a similar global appeal. No less than Leo Tolstoy ranked him as the greatest leader in history, dwarfing the Napoleons and Caesars. “His example is universal and will last thousands of years,” the novelist predicted. “He was bigger than his country—bigger than all the Presidents together…and as a great character he will live as long as the world lives.”

But despite the insatiable digging, Lincoln still eludes our grasp. As with Christ, we can’t ever seem to exhaust the mystery of his being. When you read material about or even from him, you get the sense that the true man, unlike other historical figures, floats in a realm impossible to pierce. Albert Schweitzer famously characterized 19th-century theologians’ quest for the historical Jesus as akin to looking into a deep well and seeing their own reflection in the water. We’ve done the same with Lincoln, constantly remaking him in our own image. Indeed, from the beginning people have compared him to Christ, and it’s difficult to resist the temptation. After all, he bore the name of a biblical patriarch, liberated millions from slavery, and was shot on Good Friday. I mean, really.