If cinema no longer existed, Nicholas Ray alone gives the impression of being capable of reinventing it, and what is more, of wanting to. While it is easy to imagine John Ford as an admiral, Robert Aldrich on Wall Street, Anthony Mann on the trail of Belliou La Fumee, or Raoul Walsh as a latter day Henry Morgan under Caribbean skies, it is difficult to see the director of Run for Cover doing anything but making films. A Logan or a Tashlin, for instance, might make good n the theatre or music hall, Preminger as a novelist, Brooks as a school teacher, Fuller as a politician, Cukor as a press agent - but not Nicholas Ray. Were the cinema suddenly to cease to exist, most directors would in no way be at a loss; Nicholas Ray would. (Godard on Godard 43)
This is high praise indeed and one can see the beginnings of a sense of vocation - Brody will speak of the “religious conversion” that overtook Godard as he sat in the various movie theatres around Paris catering to cinephiles. Not only is cinema an utterly distinct, if not superior, art form, the Director is the Artist Hero who can do one thing and one thing alone - make movies, and in making them, create this thing called “Cinema.” This is clearly the underlying aesthetic that forms at least part of the background of all Godard’s films and should not be pre-emptively dismissed as Romantic Auteurism. (Brody is, it must be said, very good about pinpointing what la politique des auteurs was really about, not so much as a theory of interpretation but as a kind of filmic poetics for the New Wave). All arts define themselves by their specificity, even if, or especially when, the boundaries of the artistic practice are perforated or ill formed.
The second observation to be made is that the contention of cinema attributed the Brody (correctly, I think) to Godard is not necessarily a conservative, right-wing or Anti-Semitic concept. And to be fair, Brody does not suggest that there is some inexorable logic that leads from auteurism to the Anti-Semitic conservatism that Brody argues lurks at the heart of Godard’s films. What Brody will do instead is indicate how the details of Godard’s fundamental conservatism lead him, or at least point him in the direction of, an Anti-Semitism that will sometimes shield itself in Anti-Americanism.
So what are the details of this cultural conservatism? Brody does not come right out and say it, but he implies that the germ of this tendency incubates at the heart of the New Wave itself. To begin with, Brody takes very seriously the culture wars that took place in the late 1940s-early 1950s, with the Communist denunciation of film intent on “depraving our [French] children by the glorification of gangsterism or erotic images, propagating the spirit of submission to the great benefit of religiosity” (12). That a certain chauvinistic theory of nationhood is present here should go without saying. Truffault writing film criticism, and getting good and much-needed money to do so, for the nationalistically right-wing Arts, as well as Joe-College type stunts played by the young men hanging around cafes and cinematheques are glossed by Brody as being connected to a sense these young men had of being extra-territorial in terms of the dominant cultural landscape:
The [Cahiers du Cinema] band’s right-wing stunts and sympathies, so soon after the end of the German occupation, suggested a wilful association with evil, a punk-like overturning of values. They also suggested the seemingly insurmountable distance between the young movie lovers and the official culture in which they desperately sought their place. Although they were, in practical terms, outsiders, intellectually they were insiders whose autodidactic fury suggested their craving for mastery of the canon. Godard’s own political provocations, which included his German pseudonym, Hans Lucas, and his article on political cinema [where he drew no qualitative or moral distinction between Soviet or Nazi propagandistic depictions of fervour], pointed to the underlying problem that the young future filmmakers of the CCQL/Cinematheque circle faced: despite their intellectual sophistication, they were condemned to anonymity, obscurity, marginality, unless they found a radical way to break into the French film industry, unless they found a way to attract attention. (23)
Effectively, these young men were, Brody insinuates, Left-baiting out of resentiment (going beyond the reasonable statement that films from America were perfectly good films from the point of view as aesthetics to brandishing right-wing or even pro-Nazi leanings in order to epatez les bien-pensants). However, Brody suggests there is more to it than that: there is the also the question of the Cahiers group’s defence of “classicism”, which Brody leaves largely undefined, but seems to suggest a certain, yes, cultural anti-modernism vis-à-vis narrative, character, order of plot, and, most of all, the primacy of the emotional truth of a film as opposed to its conceptual framework.
That Godard’s work should be seen as “anti-modernist” seems counterintuitive at best, and the emphasis on the “emotional” reality of film seems as un-Brechtian as one can coherently get. But at least in the early Godard, Brody suggests that Brecht was not an influence at all, claiming instead that it was the “philosophical modernism of Sartre and Camus” (29) and that Godard’s trajectory was a “conservative” revolution:
Based on the preservation, or restoration, of classical values. The cinema that Godard was praising aroused a direct emotional response through a traditional, nineteenth-century novelistic and naturalistic approach to character [c.f. Godard’s esteem, noted by MacCabe, of Balzac]. For Godard, paradoxically, this classicizing approach, as exemplified in such Hollywood films as the harsh melodramas directed by Hawks or Preminger, yielded a more authentically modern art - as a result of its forthright confrontation with the existential crises of death and the human condition - than the more formalistic and overtly artful films of Welles, De Sica or Wyler, which Bazin endorsed. For Godard, the cinema would be the definitive repository of a traditional idea of humanity as represented in art. (29-30)
And there is a lot to be said for this: the focus in Godard, even at his most narratively distended, tends to be on what happens to the main character(s) and how (t)he(y) respond to what happens - in effect, the ethical core of a certain kind of existentialism. This is clear enough, certainly, in Godard’s early criticism as such, but what happens when he starts making films? (Godard would hardly be the first or last artist, modernist, postmodernist or otherwise, whose statements of aesthetic intent did not gibe with her actual artistic practice.) One could also add that the one important aspect of Sartre that Godard seemed to avoid at this point in his career was the concept of engagement - a girl and a gun do not a political statement make, at least, not necessarily. One could better say that the cinematic framing of character as such, or, even better, the relations between characters, standing as a representative of “humanity” represents the ontology of film for Godard here; hence Godard’s defence of editing and montage to “provide the experience of reality itself” (39).
So what about the films and their relation to Brody’s thesis? Brody goes through the early shots (Beton, Un Histoire d’eau, Tous les garcons s’apellent Patrick and Charlotte et son Jules) in fairly, well, short order, and Godard eventually meets Breathless’s producer Georges de Beauregard “who made films on small budgets under eccentric and risky circumstances and barely scraped by - and whose sympathies were openly rightist” (48). And so, with a lot of people’s help, they start making a film about “a boy who thinks about death and…a girl who doesn’t” (58) - Breathless. Brody regards Godard’s first feature as an application of the “classical”, “novelistic” aesthetic that Godard championed in his criticism, taking the structure of the generic film noir. The results, though, were none the less revolutionary: “Breathless would be an ‘action film’ in the sense of ‘action painting:’ the art and the moment of making the film were as much a part of the work’s making as its specific content and style. As such, it would be the first existentialist film” (59). I should note that I don’t follow how the last sentence follows from the preceding; in fact, its hard not to see the aspect that Brody isolates, rightly, as being most exciting about Breathless - the spectacle of thought thinking itself - is, if anything, proto-Brechtian. But more pressingly, how does this relate to the aesthetic Brody claims that Godard espoused?
It is in this context that Brody introduces an as-yet unexplored aspect of Godard’s version of la politique des auteur - that a film by Jean-Luc Godard will primarily about Jean-Luc Godard: in Breathless, Godard composed the dialogue on the morning of the shoot. The result was that:
Godard’s spontaneous method deliberately frustrated the actors’ attempts to compose their characters in any naturalistic or psychologically motivated way. …In effect, Godard’s actors were quoting Godard. Rather than becoming their characters, they were quoting him. (63)
Godard removed the scrim of convention by which the cinema transmits time and space to the viewers; however, by flouting the principles on which the classical cinema is based, he in fact ended up emphasizing them. In appearing amateurish, the film calls attention to the codes of professionalism, and in the end highlights the fact that they are merely conventions: it denaturalizes them. Breathless presents standard aspects of the classic cinema, but mediated, or quoted. Paradoxically, this interpolation of Godard’s directorial authority between the viewer and the action does not render the film arch, distant or calculated, but rather produces the impression of immediacy, spontaneity and vulnerability. Godard’s presence s invoked as a sort of live-action narrator who calls the shots as they unfold, with as much potential for accident and error as any live performance. But here, the “errors” only reinforce the illusion of immediacy. (69)
This illusion of immediacy, Brody argues, encourages us to identify not with the fictional character as such, but with the director; the modernist techniques are used to create an Author (or rather a Director) - Godard - on whom the audience transfers their affect.
But where is the right-wing neo-classicism in all of this? Identifying conventions as conventions is surely, pace Shlovosky et. al., the first step towards their deconstruction. Furthermore, beyond a vague ethos of “every man (and woman) for him (her) self”, there doesn’t seem to me to be anything essentially conservative at work here in with either the form or content of the film. (You surely don’t have to be either Hobbes or Celine to notice that life is often nasty, brutish and short.) It would certainly be possible to argue that there is an author-itarian aspect to the Godard the Maker, but when this construction is largely composed of quotations from cinema, painting and literature - what Brody refers to as Godard‘s “parasitism” (71) - than we have something closer to Foucault’s author function at work more than we have a Romantic, or at least pre-Lacan/Althusser concept of heroic artistic subjectivity. In other words, Godard the author-function does not in and of itself have rightist or conservative tendencies either necessarily (at the formal level) or in practice.
 Godard gets tarred by association quite a lot here. Brody also doesn’t entirely acknowledge that the practical political position of the Cahiers group is not quite as open and shut as he seems to think.