Raúl Martínez Solares
Raúl Martínez Solares was a Mexican cinematographer.[1] He began his career during the Golden Age of Mexican cinema.
Raúl Martínez Solares | |
|---|---|
| Occupation | Cinematographer |
| Years active | 1935-1973 (film) |
Selected filmography
- The Coward (1939)
- The Lieutenant Nun (1944)
- Tragic Wedding (1946)
- The Associate (1946)
- The Thief (1947)
- Adventure in the Night (1948)
- Nocturne of Love (1948)
- The Genius (1948)
- Philip of Jesus (1949)
- The Magician (1949)
- The Woman of the Port (1949)
- The Two Orphans (1950)
- Immaculate (1950)
- History of a Heart (1951)
- The Masked Tiger (1951)
- They Say I'm a Communist (1951)
- Women's Prison (1951)
- The Beautiful Dreamer (1952)
- Seven Women (1953)
- You Had To Be a Gypsy (1953)
- Made for Each Other (1953)
- The Vagabond (1953)
- The Bandits of Cold River (1956)
- Raffles (1958)
- The White Renegade (1960)
- The Miracle Roses (1960)
- The White Sister (1960)
- House of Terror (1960)
- Romance in Puerto Rico (1962)
- The She-Wolf (1965)
gollark: It's easy to say that if you are just vaguely considering that, running it through the relatively unhurried processes of philosophizing™, that sort of thing. But probably less so if it's actually being turned over to emotion and such, because broadly speaking people reaaaallly don't want to die.
gollark: Am I better at resisting peer pressure than other people: well, I'd *like* to think so, but so would probably everyone else ever.
gollark: Anyway, I have, I think, reasonably strong "no genocide" ethics. But I don't know if, in a situation where everyone seemed implicitly/explicitly okay with helping with genocides, and where I feared that I would be punished if I either didn't help in some way or didn't appear supportive of helping, I would actually stick to this, since I don't think I've ever been in an environment with those sorts of pressures.
gollark: Maybe I should try arbitrarily increasing the confusion via recursion.
gollark: If people are randomly assigned (after initial mental development and such) to an environment where they're much more likely to do bad things, and one where they aren't, then it seems unreasonable to call people who are otherwise the same worse from being in the likely-to-do-bad-things environment.I suppose you could argue that how "good" you are is more about the change in probability between environments/the probability of a given real world environment being one which causes you to do bad things. But we can't check those with current technology.
References
- Durgnat p.172
Bibliography
- Raymond Durgnat. Luis Bunuel. University of California Press, 1977.
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