This is a free preview of a paid episode. To hear more, visit <a href="https://dariollinares.substack.com?utm_medium=podcast&#38;utm_campaign=CTA_7">dariollinares.substack.com</a><br/><br/><p>Welcome, friends.</p><p>I have to admit that I’ve experienced a questionable amount of pleasure in researching for this latest episode of The Cinematologists Podcast. When I say “research”, I basically mean that every evening for the past two weeks I’ve been guiltlessly revelling in the violence, glamour and moral ambiguity of the cinema’s greatest hitmen (and women), assassins, and lone killers.</p><p>It’s the question of these pleasures - of watching such characters move silently through the modern milieu we share: restaurants, banks, hotels, airports - and of their status as avatars for the commodity fetishism we’re socialised to desire, whether it’s clothes, cars, exotic locations or, indeed, guns, that we take as the starting point.</p><p>These pleasures are aesthetic, to be sure, and a core line of our conversation explores the visual and sonic mechanisms filmmakers use to make the lone killer look impossibly cool.</p><p>But on a deeper level, there are myriad symbolic pleasures to unpack, primarily derived from the assassin’s fundamental essence as a professional arbiter of death. By “symbolic pleasures” I mean the fantasies we get to borrow and try on at a safe distance. Cinema has always trafficked in these kinds of projected desires and anxieties, that’s what genres, stars and archetypes are for. But the lone killer amplifies this function, condensing into a single figure our contradictory longing for total freedom and autonomy, yet within the familiar framework of modernist culture, politics, and economics.</p><p>We outline the dimensions of these symbolic pleasures. Total agency without negotiation or compromise, for instance. The killer embodies absolute decision-making and self-determination. In a culture of soft coercions, bureaucracy, b******t meetings, and interminable incompetence, the killer taps into a dark form of detached liberation. Although this notion is itself confounded to comic effect in Andrew Dominik’s brilliant <em>Killing Them Softly (2012).</em></p><p>The lone killer also exudes the romance of the outsider. The shadowy loner, an anti-citizen manipulating the system from the margins, carries a sense of mystery that endures, particularly in a time when sharing every aspect of our lives has become something of a default performative practice. Indeed, it’s fascinating to consider the lone killer as a symbol of alienation. They’re what a certain kind of loneliness looks like when it becomes active rather than depressive: isolation turned into method, detachment honed into a way of being in the world.</p><p>For some killers, sexual desire is absolutely central to the mythos. Bond is the clearest prototype here, because scholarship has long framed him as a figure where violence is packaged with aspirational consumption and sexual charisma, all intertwined. And then there’s the sexual charge, which often isn’t “romance” so much as mobility: sex as another form of non-attachment, a proof that the killer can pass through bodies and spaces without being pinned down by them. Yet Bond films (and to an extent the character himself) have been read through a queer lens – breaking down the heteromasculine fantasy the films seem to promote (an aspect we discuss in some depth on this episode of the podcast: <a target="_blank" href="https://open.substack.com/pub/dariollinares/p/licence-to-queer-w-david-lowbridge-5f0?utm_campaign=post-expanded-share&#38;utm_medium=web">License to Queer</a>).</p><p>The real hook, though, is the fantasy of having no responsibilities to other humans. Or, more accurately, the fantasy of <em>choosing</em> your responsibilities. These protagonists often keep one small “human” attachment in a sealed container while everyone else becomes abstraction: targets, obstacles, and collateral damage. That compartmentalisation is the emotional technology that allows the lifestyle to function.</p><p>Sexuality reads differently, of course, when the lone killer is a woman. The adoption of the femme fatale persona becomes both a weapon and a trap: seduction as tactical performance, but also as a ready-made framework through which her violence is contained, coded and often punished. The female lone killer frequently has to navigate the double bind of being hyper-visible as an object of desire while trying to claim the same cool detachment and professional focus afforded to her male counterparts.</p><p>Then there’s competence as seduction. So many of these films function as “craft porn”: extended sequences of planning, surveillance, weapon prep, logistics, timing. We’re invited to admire mastery long before we’re asked to consider the consequences. That emphasis on hyper-competence often feeds into another recurring strand of lone-killer characterisation: a kind of obsessive, compulsive pathology. There is frequently an implicit, and sometimes explicit, suggestion that the killer is an outsider not just because of what they do, but because of how they are wired – uncomfortable with ordinary social interaction, more at home with systems and routines than with people. Being “out of sync” with the social world is then reframed as the superpower that underwrites their cold precision and attention to detail. It’s a trope that, to put it mildly, comes with its own problems around how neurodivergence and emotional detachment are conflated and aestheticised.</p><p>Perhaps most importantly of all, though, the hitman/assassin symbolises the pleasure of circumventing – even actively challenging – the contradictions of the moral frameworks we’re all supposedly compelled by. On one level, it’s straightforward: breaking the laws of modern society to “get the job done” is stylised into an art form. But for many of these characters, especially those who aren’t simply nihilistic or coldly driven by money, there’s also a kind of ersatz morality at play. They possess a code, an ethos that operates as a moral alibi. Their relativist ethics become a way to expose the contingency, compromise, and hypocrisy of our broader systems of justice and citizenship. In watching them, we get to flirt with the fantasy of stepping outside that contradiction altogether.</p><p>dariollinares.substack.com</p><p>www.cinematologists.com</p>