Gerald R. Lucas

According to Muntius, Solaristics is the space era’s equivalent of religion: faith disguised as science. . . . Solaristics is a revival of long-vanished myths, the expression of mythical nostalgias which men are unwilling to confess openly. The cornerstone is deeply entrenched in the foundations of the edifice: it is the hope of Redemption. (Lem Solaris 173).

Unlike either Tarkovsky‘s or Soderbergh‘s film versions, both of whom seem to have taken Muntius’ interpretation of Solaris to heart, Lem’s 1961 novel suggests that Solaris remains alien, something that humanity’s cataloging and ordering cannot explain. The great ocean, despite humanity’s greatest minds, remains essentially mute and inexplicable, unable to be coded by scientific reason, explained through empiricism, or contacted through poetry. Lem seems to suggest, in the aftermath of science fiction’s Golden Age, that science is not the panacea or pinnacle of evolution and striving: it, like religion, is a faith-based language unique to the creatures that invented it. Lem’s vision seems introspective — it turns a mirror on a species that used science to create the possibility of annihilation by splitting the atom and mocks our pretenses to transcend our own human follies. While contact with the other may not be possible in Lem’s vision, perhaps the universe does contain wonders if we can just see past our own desires.

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I watched Soderbergh’s Solaris again last night to try and get this paper going. I was again captivated by the visuals that seemed to pay homage to Tarkovsky’s love of flow. If Tarkovsky had had access to the latest in CG technology, would he have used it? I also noticed other parallels to the Tarkovsky, like the large video monitors on which the dead seemed to communicate with the living, the dreary cityscape on earth, and several key pieces of dialogue. Yet, this time I was most struck by the the notion of mirrors that ran throughout the film, both thematically and visually.

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