Fritz Lang’s infatuation with obsession, subterfuge, and the gossamer veil of social order are not precisely fascinating food for critical thought in 2016, but the progression of his fears might be. His customary debut to the big leagues of artistic cinema, 1922’s Dr. Mabuse: Der Spieler, is stupendous cinema, but it is sometimes assumed as the sarcophagus of his career, a film he more or less copied and only advanced a handful of times. Formally, the assumption is obviously incorrect; the advent of sound and Lang’s almost unstoppably innate understanding of how to inlay sound into his medium as a complement and commentator on the visual realm ensures that Lang was never formally stable or complete in the silent era. But what is often undervalued is how Lang began investigating his own image of a petrified world right from the get-go, transforming the horror of a man controlling the world in Mabuse into a vision of a world-as-thieves-den so robbed of humanity that any one human exerting dominance over it seemed almost passé and innocent in comparison.
By M, Lang’s first sound film, Mabuse had become a lie, a ruse, a figment of our imaginations embodied in a pasty, baby-faced child-man who was daringly and emphatically not the most damaging threat to Germany and the audience’s soul. The individual maestro behind the screen of our lives was now not an individual we could blame, but a cop-out, an excuse, a person to push blame onto to obfuscate and pacify our inner nightmares about our own souls. The moral rot was the populace itself, easing its crestfallen nature by looking for a singular entity to criminalize and thereby alleviate the social burden on the public as a whole. On the eve of Nazism, the statement was frighteningly apt and rebellious because it questioned the very Enlightenment values that, when corrupted, undergirdered not only Nazism but capitalism more broadly; if Nazism was a way to shift blame to social minorities, Lang posited, then it was only the nastiest and most direct manifestation of the latent nature of Western governance to interpret social rot as the failure of certain individuals. The solution to the anxiety and entropy running away with the mind was tethering the anxiety to certain “others”, stabilizing fear by linking it to a specific cause we can all unite in the harmony of blame. Continue reading →